The Need for a New Theory of Magick

This article is an extract from my forthcoming book on the theory of magick. It is only a first draft and may undergo revision at a later date. It can be regarded as a statement of intent.

In the 1920s Aleister Crowley published a book entitled Magick in Theory and Practice. In this book he developed a theory of magick which has been dominant for eighty years. Useful as Crowley's notions can be they are based on a view of reality that is completely out of date. This section will show the need for Crowley's ideas to be updated.

Crowley's cosmology is based on the assumption that the galaxy contains the entire universe. This was reasonable in the 1920s but we now know that our galaxy is only one of many and that the universe is much larger than was thought in Crowley's time. Modern estimates suggest that the observable universe is at least 13.7 billion light years in radius from earth, and that it contains approximately 80 billion galaxies. A modern magickal cosmology must take this new view of the cosmos into account.

Crowley's theory barely mentions earth magick and certainly does not have any room for the concept of Gaia. In recent years James Lovelock's Gaia Theory has begun to change the way in which earth scientists and biologists think about the natural world and in response Neo-pagans have revived the idea that the earth can be regarded as a living goddess. A modern theory of magick must include the concept of Gaia.

Crowley was writing at a time when the biochemical processes of evolution were not understood. Since the late 1940s the genetic nature of life has been extensively studied. Neo-Darwinism has produced a biochemical model of life that is completely materialistic in nature. A modern theory of magick must find ways to respond to Neo-Darwinism.

Crowley's ideas about magickal psychology are dominated by Freudian theory. In the intervening years Freudian theory has been comprehensively undermined and recent advances in brain imaging techniques now allow us to observe a live brain in action. A modern theory of magickal psychology must take these new advances into account.

Crowley's theory of magickal aeons relies heavily on the Frazerian model of cultural development, especially Frazers magnum opus The Golden Bough. It is now recognised that Frazer's theories are far too simplistic. A new theory of magick needs to take into account modern developments in anthropological and sociological thought.

Crowley relies heavily on philological arguments to substantiate his ideas. Modern research into comparative linguistics has undermined many of his arguments. A modern theory of magick needs to move away from philological arguments and develop a new approach towards sacred languages as well as developing new ways to approach the sacred arts.

Crowley's approach to magickal technique was comprehensive enough for his time but has some large gaps and arguably displays a lack of understanding of the magickal and mystical traditions he does use. He had a habit of taking ideas out of their proper context and adapting them to his own ideology, without making it clear that he was doing this. A new theory of magick needs to fill in the gaps and be more sensitive to cultural context.

Since Crowley's death a number of magickal religions have sprung up, as has the New Age movement. A new theory of magick needs to include these new religions.

In Crowley's day the history of magick was dominated by the nineteenth century view of a secret tradition stretching all the way back to the Ancient Egyptians that had been preserved and passed down the ages by a secret group of initiates. We now know that this model cannot be substantiated. The true history of magick is fascinating in itself and does not need to rely on conspiracy theories. A modern theory of magick will include an accurate approach to the history of the subject.

Philosophy has also moved on since Crowley's day. A new theory of magick should take into account the modern philosophical environment and be capable of standing on its feet philosophically speaking.

The aim of the present work is to approach the theory of magick from each of the above perspectives and lay the foundations for a system of magickal thought suitable for the 21st century. It is only a beginning and will no doubt require subsequent modification as we learn more about the universe around us.