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Davis Babalon 113 MAGIC IN MODERNITY 58. Unfortunately, Regardie does not rt\'eal who these clairvoyants were or when the experiments took place. lt appears likely, howe\•er, that it was in the Stella Matutina period. The inforination and quotations in this and the fo llowing two paragraphs an~ from R.egardie, Golden Dawn, 626-19. The lecture by Brodie•lnnes n1entioned below is reproduced in part at pp. 627- 28. 59. lb;d., 628-29. 6 60. LaVey, Sdtauic Bible, 15;. 61. LaVey, .. Cnochian Pronunciation Guide,'' Cloven Hoof, ~lay 1970, available online at http://www.churchofsatan.co1n/Pages/£nochianGuide.html. 61. Ibid. See also l,.1.Vcy, .. Satanism,'' ap~ndix no. 1, in Michael Aquino, The Church of BABALON LAUNCHING: Satan, 5th ed. (San FranciS<o: Michael Aquino, 2002), 441. 63. Quoted in Aquino, Cl,urcli ofSatan, 65. JACK PARSONS, ROCKETRY, AND THE "METHOD OF SCIENCE" 64. Ibid., 66. Aquino later split fro1n the church to found his own group, the Temple of Set. 65. Stephen Skinner. ed., /olu1 Dee's Actiorr with Spirits {l.ondon: Askin Publishers, 197-4). Erik Davis 66. See Pas1 and Rabat~. "'Langue aogelique, langut m.lgiq_ue," u9; Leo Vinci. C,ni-eal­ zon1a! An t11ocl1ia11 Dictiorrary {l.ondon: Regency Press, 1976), 12: and La)•cock, "Angelic Language o r Mortal Folly?" 67, See, for exan1pJe, King, Ritual Afagic in Errgland, 187. Is it difficult. betv,cen 1natter and spirit? 68. Ste\'en Ashe, e.mail to the author, March 2. 1008. 69. The Heptarchia lrlyslica of John Dee, e<l. Robert Turner (Edinburgh: ~l.-ignun1 Opus -Liber 49, 1hc Book of Baba/on Hermetic Sourceworks, 1983), xxii. 70. Ibid., 12. Jack Parsons, who was born in Southern California in 1914, racked up a good 71.f For a ull discussion, see Asprem, Argu111g with Angels, chap. 7. 72. Geoffrey Jan1es, '[he £11ochia11 Evocation of Dr. John Dee (Gillette, N.J.: Heptang.le number of conventional successes in his short life. A self-taught chemist and Books, 1984), 194. rocket enthusiast, Parsons co-founded the Jet Propulsion Laboratory as well as 73. See \.Vouter Hanegraaff, Esotericism and the Acaden,y: Rejected Knowledge ;,r l¥ester-n a successful aerospace company, while making breakthroughs in solid fuel Culture {Cambridge: Cambridge University Prt'ss, 2012). 74. See also Aspren1. Proble,11 of Disenchan1ment. technology that helped launch America's space program.' Yet, as he pursued 75. Karel Oobbdaere, .. A-S$t'$Si ng Secularisation Theory," in l•.tew Approaches to tht Study his scientific work, Parsons also threw himself into intense occult practice. He of Rtligion, ed.. Peter Antes, Annin Geertz. and Randi \Varne (Berlin: De Gruyter, 2004),. became an exuberant follower of Aleister Crowley's "magickal" religion of 2:229-53. 76. La Vey, Sawnic Bible, u9. Thelema and a hedonistic libertarian whose polyamorous and psychedelic 77. Jamt'S, F.rrochiarr l;vocatiorr, xxiv, xxii. mores foreshadowed the sexual, esoteric, and Dionysian counterculture to 78. Geoffrey Ja1nes, 71,e Errochian ,\1agick of Dr. John Dee: 1ht Most Powerful System of con1c.2Th e conjunction of significant aerospace innovation and intense occult J\1,~gick 111 Its Original Unexpurgnted Form (St. Paul, Minn.: LJe,vtll)•n. 1998). xii. 79. Benjamin Rowe, "'Are the Angels Real?," Enochian·L Arclih•es (1996-2001), accessed activity, together with Parsons's early demise in a home lal>oratory explosion at April 27, 2008, http://www.hollyfeld.o rg/hea\·en/Email/enochian•1, No\fe1nber 1996. the age of thirty-seven, lends his story a strikingly mythic character. Indeed, if So. Neither is this str.-itegy uncon1n,on: I also noticed and discussed it in my qualitath·~ the story of Jack Parsons did not exist, it would need to be invented. But if it research on ritual magicians in Norway. See Egil Aspre1n. "'n1elema og ritual magi: 1\,fed niagt som livsholdning i n1oderne vestlig esotcrisn1e," Chaos 46 (2006): 113- 37. were invented- that is, if his life were presented as the fiction it in so many 81. Rowe, "Are the Angels Real?," Nove,nber 15, 1996. ways resembles-it would be hard to believe, even as fic tion. The narrative wou ld seem contrived, at once too pulp and too poetic, and too fi nely keyed to the central theme that inspires this chapter: the modern relationship between technology and the occult, between rationality and the ecstatic, between what Crowley himself called, in the motto fo r the A:,A:.-theesoteric teaching order he created in 1907 to propagate the philosophy and practice of Thelema- the "method of science" and the "aim of religion." Understood as a specifically n1odern current of discourse, practice, and n1ore Or less explicit religiosity, "the occult" casts its enchanting shadows against the implacable backdrop of rationalism and the process that Max Weber fa mously 120 .MAGIC IN 1'l0D6RNJ·rv BABALON LAUNCHING 121 described as the disenchantment of the world. In "Science as a Vocation," a Parsons and his circle in mind- "countercultural spirituality." Ake)' element speech delivered in Munich toward the close of World War J, Weber made clear of this countercultural spirituality is the link between religious subjectivity that this disenchantment- Entzauberung- is rooted in thousands of years of and "experience as such," a somewhat paradoxical commingling of mystical cultural development and cannot be tied solely to the rise of modern science and aspirations and hedonistic excess into a single cult of experience intentionally its pursuit of "rational experiment." Disenchantment has les_~ to do with the directed against a disenchanted workaday existence and toward a recovery of accuracy or social prevalence of naturalistic accounts of the world than with the what Weber calls, with a mixture of nostalgia and irony, "the blood-and-the­ dominance of an internal-one might even say a "spiritual"-attitude of ratio­ sap of true life.',. nalization, an attitude rooted partly in transformations of Protestant sensibility As a disciple of the sorts of personal commitments to scientific rationality but manifested in the secular notion that "one can, in principle, master all that his essay describes, Weber himself remained essentially unmoved by the things by calculation." As such, even though the actual objects, forces, tools, and claims of countercultural spirituality, whose hunger for exotic religious tradi­ processes encountered in the modern world remain mysterious to most of its tions and psychic experiences he dismissed, in rather "scientific" tones, as subjects, the ideology of rationalism banishes magical spirits and otherworldly "plain humbug or self-deception."' Nonetheless, as Peter Pels points out, forces from our accounts ofand interactions with such mysteries. Along similar Weber's own account of science includes and even stresses irrational affects or lines, Weber believed that technical and instrumental processes and motives intensities. Weber describes the "strange intoxication" of and "passion" for were necessarily riven from the world of meanings provided by religion, argu­ precise intellectual labor that he believes is required of someone who authenti­ ing that "the tension between the value-spheres of 'science' and the sphere of cally chooses science as a vocation, a dedication whose character he elsewhere 'the holy' is unbridgeable."' compares to the "ghost of dead religious beliefs."• In addition, he describes the The career of Jack Parsons- who passionately embraced both science and "intuitions" that lead to scientific advancement; resembling creative leaps of the occult-suggests that the space between Weber's two value spheres may not art, they have "nothing to do with any cold calculation."9 This Dionysian be quite as unbridgeable as Weber asserted. However, some dose readers of dimension of science will reverberate through our consideration of Parsons, Weber discern more ambiguity in his writings than the passage quoted ab-Ove and it suggests at least one bridge that links the spheres ofscience and religion. suggests.• Indeed, "Science as a Vocation" includes Weber's own perceptive But such a bridge runs both ways, as Weber himself recognized in his canny insights into those modes of rationalism that are sometimes employed by acknowledgment (quoted above) of the rationality at play within the romantic modernity's apparently irrationalist refuseniks. In support of his claim that mysticism of his day, a rationality that takes the form of various "methods" by science provides no answers to questions about ultimate values, Weber which the irrational is brought to consciousness. As we will see, this precise describes the romantic and 1nystical rejection of rattonaliz.ation announced by conjunction of technical procedures with mystical or unconscious domains of the youth of his day, who sought redemption from the artificial abstractions experience characterizes the occult current that Parsons embraced and that led and "specifically irreligious power" of science: Tanya M. Luhrmann to describe modern magic, in a perhaps unconscious echo ofVVeber, as "the romantic rationalist's religion."10 Living in union with the divine ... is one of the fundamental watchwords Many strains of Weber's "modern intellectualist form of romantic irrational­ one hears among German youth, whose feelings are attuned to religion ism" exist, but there is something uniquely dynamic and revealing about modern or who crave religious experiences. They crave not only religious experi· magic. As Randall Styers has shown, magic has long been treated as a moving ence but experience as such. The only thing that is strange is the method target that both reinscribes and subverts modernity's self-representations, mak­ that is now followed: the spheres of the irrational, the only spheres that ing magic "a foil for modernity."" But what sort of foil? In Jonathan Z. Smith's inteHectualisn1 has not yet touched, are now raised into consciousness view, magic sometimes appears in classic anthropological accounts as a double and put under its lens.
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