MAGICAL REVIVAL: OCCULTISM AND THE CULTURE OF REGENERATION IN BRITAIN, C. 1880-1929 Jennifer Walters A thesis submitted for the Degree of Doctor of Philosophy Department of English Studies University of Stirling 2007 i Abstract This thesis is a cultural study of the Magical Revival that occurred in Britain, 1880- 1929. Magical Revival denotes a period in the history of occultism, and the cultural history of Britain, during which an upsurge in interest in occult and magical ideas is marked by the emergence of newly-formed societies dedicated to the exploration of the occult, and into its bearing on life. Organisations discussed are the Theosophical Society, the Golden Dawn, and the less well known Astrum Argentum. ‘Magical Revival’ has further significance as the principal, but overlooked, aim of those societies and individuals was regeneration. Scholarship on late nineteenth- and early twentieth-century occultism is influenced by a longstanding preference for the esoteric over the exoteric aspects of occultism. It has tended to emphasise themes of abstraction, the psychological, and the esoteric, and has promulgated a view of occultism as static and impervious. From the outset, however, this thesis argues that approaching the Magical Revival from the purview of the esoteric is limiting, and that it screens its own significant themes and affinities with mainstream culture. It suggests that what needs to be prepared is a study which reads occultism with a close attention to its own terms of engagement and description. This is the aim of this thesis. The thesis offers a way of reading the occult activity of the period that privileges its exotericism. It seeks to pursue the links between an identifiable culture of occultism and conventional cultural discourses and activities towards an ii understanding of the movement as one actively constituting itself and producing, rather than obscuring, knowledge in relation to the social and cultural moment from which it arose. The occult topics and tendencies identified include evolution; ceremonial magic and astral travel; the body in occultism; and the nature of the occult experience. Others include the life and medical sciences; the philosophy of religion; and physical culture. The following questions underpin the thesis: In what ways did the Magical Revival connect with contemporary concerns? What does its activities, written records, literary and other material productions reveal about the nature of those connections? What does a closer attention to the textual and lived culture of the Magical Revival contribute to existing understanding of its place in late nineteenth- and early twentieth-century culture? In answering those questions the thesis proposes that, in its systematic identification and addressing of cultural and social needs, general and specific, the Magical Revival should be viewed as closer to the social mainstream than is presently appreciated. Moreover, that the occultists’ efforts towards individual and cultural regeneration, take place within a broader cultural movement away from social thought dominated by degeneration, towards thinking directed towards regeneration. iii Contents Abstract i Table of Contents iii Acknowledgements and Declaration v Introduction 1 Esotericism and occultism 16 Recent cultural scholarship on the occult 22 1880-1929 31 Chapter outlines 35 I. THE MAGICAL REVIVAL, 1880-1900 1. ‘the science of life’: Theosophical Thought in the Late Nineteenth Century 41 Theosophical Thought: Between spiritualism and initiation 51 Nordau’s ‘cardinal mark’ of degeneracy 57 Theosophical Evolution 66 2. ‘the art of living’: Fin-de-siècle Occultism and Ceremonial Magic in the Hermetic Order of the Golden Dawn 81 Nineteenth-century occultism 86 Fin de siècleism, initiation, and occult therapeutics 89 A new constitution 108 II. THE MAGICAL REVIVAL, 1900-1929 3. Rejuvenating the Occult Body 113 i. The body before 1900 118 Treatment of the body in occultism 118 Medical ideas of life, death and the body 124 ii. ‘The first symptoms of regeneration’ 135 iii.The occult body in the age of regeneration 142 Embodying ‘the earthly pedigree’ 144 Physical Culture and the Astrum Argentum 148 iv 4. ‘The Method of Science, The Aim of Religion’: The Equinox, a Testament to the Occult Experience 169 i. The aims of the A.A., and description of The Equinox 175 ii. The ‘wisdom’ texts 184 William James and The Varieties of Religious Experience 184 The Influence of Varieties on Scientific Illuminism 193 iii. ‘a finely unpopular magazine’ 208 Conclusion 235 Appendices 1. ‘Drawings of comparative skeletons’ 252 2. ‘Darwin’s scheme showing the evolution of the species’ 253 3. Punch cartoon ‘An old lady asking her doctor about “Violet Ray”’ 254 4. ‘(a) Seventy year old patient before the Steinach Operation; (b) Two Months after the Steinach Operation 255 5. ‘Power in Repose’ 256 6. Before-and-After ‘physical condition of the youth of the nation’ 257 7. ‘Life of the Author as told in Photographs’ 258 8. Farnese Hercules and Eugen Sandow 259 9. ‘Photo of the Author in Semi-Relaxed attitude’ 260 10. ‘Pramayama Properly Performed’ asanas 1-3 261 11. ‘Pramayama Properly Performed’ asanas 4-7 262 12. ‘Supplementary Instruction in Asana’ positions 1-3 263 13. ‘The Four Positions’ 264 14. Notes on the publication details of The Equinox 265 15. Title page from The Equinox 267 16. Title page for ‘The Rites of Eleusis’, The Equinox 268 Bibliography 269 v Acknowledgements I wish to thank the Faculty of Arts, University of Stirling, for funding this doctoral thesis. The basic research work could not have been undertaken had it not been for the generous decision of the Faculty to provide financial assistance for three years. I would also like to acknowledge, with thanks, three separate Faculty of Arts, and Department of English travel grants that supported archival research in London. For access to archival and written sources, I am grateful to custodians and staff of the Warburg Institute, University of London; the Wellcome Library, London; Senate House Library, University of London; the National Library of Scotland, Edinburgh; University Libraries in Stirling and Glasgow. I am greatly indebted to my supervisor, Professor Glennis Byron, for her support, advice, and encouragement. I would like to thank the staff and research students of the Department of English Studies at Stirling who have supported and encouraged my research. Special thanks must be offered to Dr Dale Townshend; Dr Marilyn Michaud; Jessica Dyson; Jennifer Bann; and Andrew Sneddon, all of whom listened to my ideas and offered kind advice. Finally, my most grateful thanks go to my family, most especially my parents, whose moral support is always the greatest comfort. Declaration I declare that this thesis is my own work and that all critical and other sources (literary and electronic) have been specifically and properly acknowledged, as and when they occur in the body of my text. …………………………………………..6 October 2007 If we want to penetrate into the deeper issues of occultism it is not enough that we should approach it out of intellectual curiosity; this will reveal us no more than its outer form. The Occult Path is not so much a subject of study as a way of life. Dion Fortune, What is Occultism? 1 Introduction On 10 November 1892, two people, referred to in records as S.S.D.D. and, F., made the preparations necessary for entry to the astral plane. Their aim was to converse with the goddess Isis. In order to focus their minds on the figure of Isis, S.S.D.D. and F. took the tarot trump card depicting the Empress and contemplated the image until it became, ‘spiritualized, heightened in colouring, purified in design and idealised’. They considered Isis to be properly envisaged when inessential aspects of her pictorial representation had dissolved and only her essence remained. Once S.S.D.D. and F. were content that this had occurred, they pronounced, ‘in vibratory manner’, ‘Daleth’, and passed, together, into the astral realm. What follows is an extract from their account of the event: Then, in spirit saw a greenish blue distant landscape, suggestive of mediaeval tapestry. Effort to ascend was then made; rising on the planes; seemed to pass up through the clouds and then appeared a pale green landscape and in its midst a Gothic temple of ghostly outlines marked with light. Approached it found the temple gained in definiteness and seemed a solid structure. Giving the signs of the Netzach Grade (because of Venus) was able to enter; giving also Portal signs and 5 = 6 signs in thought form. Opposite the entrance perceived a Cross with three bars and a dove upon it; and 2 beside this, were steps leading downwards into the dark, by a dark passage.1 The clear statement of aims, the use of coded initials, and the explanatory working note, ‘because of Venus’, suggest that the astral explorers have prior knowledge, experience, indeed, expertise in the procedure described, and that this astral excursion is part of a larger venture. This has been confirmed. Antiquarian scholars and historians of the occult have revealed for twentieth and twenty-first century researchers, that such pursuits were characteristic of an occult milieu active in the late nineteenth and early twentieth century in Britain, and particularly in England.2 As Alex Owen says of the records which those documenters have brought to light, ‘the codes have been cracked’ and the identity of magicians, and their allegiances with the societies that emerged to accommodate and advance their explorations have been traced.3 Thus, it is known that S.S.D.D. is the abbreviated magical motto of Sapientia Sapienti Dono Data, Florence Farr. Farr is better known in another right as an actress, New Age columnist, and the one-time object of the affections of W.B. Yeats. The other astral explorer, Donorum Dei Dispensatio Fidelis, is Elaine Simpson of whose extra-magical life less in known.