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Magic Powers and the Divine
Thursday 05.07.2007 | 11:07 pm
mood: 
thoughtful
(this piece has been rewritten serveral times – thanks to pymander for helping to make it better!)
Why are there so few true spiritual masters among western magicians? Although talent seems to abound, few seem to pass a certain point in their development. More disturbing still is the observation that a very large number of the best known western magicians seem to have become egomaniacs instead of spiritual masters. In this little essay I will explore two aspects of a spiritual deficiency in Magic, as I perceive it. First I will focus on the issue of magic powers. Can there be a true spirituality without these powers? How to approach these powers without becoming ensnared by them? I will briefly introduce Sri Aurobindo, one of the greatest spiritual thinkers, and state his positive views on these powers. His views suggest that true spirituality cannot exist without these powers.
Second, I will speculate on a reason why so many Western magicians overemphasize magic powers. This boils down to a more fundamental issue, more difficult to grasp. The issue concerns dualism as an inferior and non-dualism as a superior spiritual standpoint. The slippery nature of non-dualism, always escaping the dividing nature of human thought, may have caused an implicit lack of understanding of spiritual philosophy for many western magicians.
Magic and magic powers
But first I must explain what I mean by Magic and magic powers. With Magic I do not mean the tricks of the stage magician or conjurer. Magic is a spiritual art that is involved with hidden powers, energies, information or entities. The reasons for this involvement range from simple practical aims, such as healing or improving our career options, through discovering the supposed hidden meaning of events in our lives, up to the path of high spiritual development. Magic powers are our magical attainments, our acquired abilities in the realm of Magic. In Indian philosophy, these are called siddhis, a word related to siddha, which means master or adept. In classical Indian thought here are 8 major siddhis, which I will lists as examples: miniaturisation, magnification, levitation, extension (to remove the spatial separation between two objects and hence to get any object one wants), irresistible will (to realise whatever one wills), mastery (bring others under control), lordship (over the universe) and obtaining any desired result. This list is an example. There are other lists with slight deviations. Minor siddhis also exist and are mostly examples of one of the major siddhis, such as the power to heal with the hands.
These powers are thought of as by-products of spiritual development. They signify at least a small degree of spiritual progress. The term siddhi is very general, i.e. Gods power to create the universe is considered to be a siddhi. The siddhis can be used to benefit others, but also to harm or block others. A well known use of magic powers is when the master creates obstacles and tests for a disciple to overcome. A master living high in the Himalaya’s might for instance create storms and avalanches to make him/herself less accessible.
An important difference between the eastern and western view on magic powers, is that in the West they are mostly considered to be a logical result of practise. One trains one’s mind and as a result one obtains the ability to do Magic. A logical succession of acts, called a ritual, will produce the desired results, if done rightly and with the right intent. When Magic fails, this is mostly blamed on an error in ritual or technique. These views are also shared in the East, but another factor is added. It is considered crucial to have the gods on one’s side. A magician can do no Magic, without Divine grace. A siddhi is a gift from a god, given as a boon, a reward for one’s efforts.
Another difference is that in the West the emphasis is not placed on magic powers as separate things to be obtained. After training one is able to do Magic in general. With some practice any form of Magic may be performed. If a magician excels in a specific kind of Magic, such as e.g. divination, this ability is attributed to innate talents. In the East this excellence might be viewed as a particular divine boon that the magician obtained.
Sri Aurobindo
Sri Aurobindo is one of the greatest thinkers India has brought forth. He lived from 1872 till 1950 and produced a large body of spiritual writings, as well as other writings such as poetry, plays and texts on politics and aesthetics. He had a western education and his writings are almost entirely in English. He wrote the longest poem ever in English, called Savitri. His books are written from an understanding of the Western mind and hence are very accessible for westerners. His spiritual thought has the nature of a synthesis of all Indian thought and Western thought.
On the subject of magical powers he takes a positive stance. The ancient seers of India, as well as all the great sages of the past (he cites Jesus' and his apostle's use of siddhis), used or channelled their powers freely. The beneficent influence that these sages have on the world is magical. He criticises Indian and Western spiritual thinkers who consider siddhis unworthy of attention. Sri Aurobindo writes that siddhis are a natural part of spiritual development. Denying them is an error.
He emphasises that spiritual practice should never be aimed at obtaining siddhis directly. The siddhis will come with the opening up to and integrating with the higher forces. These forces he simply calls the Divine. This is the safest way. There is the possibility to attain magical powers and spiritual progress simultaneously, but this he regards as a dangerous path. There are astral forces that try to influence or even possess the aspirant who opens himself or herself to them. These forces are opposed to spiritual attainment and may have detrimental effects on the aspirant. Their influences can occur directly through communication or indirectly through impulsion. It seems in Western Magic, we can see many instances of this.
(Sri Aurobindo has openly declared that he put his occult powers to use against Hitler. Regrettably the website on which I found a letter by Sri Aurobindo stating this, has disappeared.)
Golden Dawn and the West
Sri Aurobindo's view seems to be a very general one among real spiritual adepts. Magic powers are an authentic aspect of spirituality, but should only be played with (in the sense of Divine play, Lila) after a true spiritual attainment has been established. When we look at the Golden Dawn current of Western Magic we see a similar pattern. (The Golden Dawn is a late 19th century British magical order. It’s teachings are a grand synthesis of all Western and some Eastern occult teachings. I will use Golden Dawn Magic as a paradigm for western Magic.) First the student balances out and investigates the elemental level. Then he attains the knowledge and conversation of the Holy Guardian Angel as an Adeptus Minor. After this he learns magical practices such as invocation and evocation, which lead effectively to the gaining of magic powers. After having established a rapport with the Holy Guardian Angel, the adept is able to use the Magic under the Angel's guidance.
So there is a similarity between these eastern and western spiritual approaches to Magic. However we see a great difference in the way both sides view the Divine. The Holy Guardian Angel (HGA) is considered a separate, independent being. There are many theories about the nature of the HGA, such as that it is our True or Higher Self, or a future Self influencing the past self, attracting it to it's heights. These theories, however, do not address the fundamental feeling/idea that the Divine is separate, outside our normal, everyday experience. In the East this is never the case. The Divine is almost invariably considered to be very close, the ultimate essence of our own being and doing.
Many western currents of Magic concur with this view in theory, but in practice they cannot see the true implications of this non-dual approach. (Other western spiritual currents will focus on the Divine in a non-dual way, but will denounce Magic.) The West has mostly been focussed on what is outside, the other. Hence western science has developed to investigate the outside world in a systematic way. It has lead to an attitude of materialism and pragmatism that accompanies the secular life. It has led to the situation where the greatest minds do not focus on the spiritual quest, but on science or power. In the East exactly the opposite has happened.
Kabbalah and the Chakras
An interesting point reveals itself when we compare the Kabbalistic Tree of Life with the Indian chakra system. The Tree is a central symbol in Western Magic and is used in many currents. Kabbalah is ultimately a kind of non-dual philosophy, where the Divine emanates the universe out of itself. The Tree of Life represents the macrocosmos. It is a symbolic map of spheres that represent the various levels and aspects of reality. The spheres are among others attributed to the astrological planets. This map is projected onto the microcosmos of the body. Parts of the body are attributed to the spheres of the Tree. In the Golden Dawn system there is a ritual, called the Middle Pillar, in which these spheres are created in the astral body of the magician, using energised visualisation. The energies thus generated can be magically applied for various ends, such as healing or charging a talisman.
The Indian chakra system has many interesting parallels with the Tree of Life. Comparing the spheres with the chakras will give valuable insights. However the point of departure of the chakra system is very different. The chakras are considered to be pre-existing energy wheels or whirls in the subtle body. In the normal human body, these wheels are dormant, but Yoga practise will energise them. Energising the wheels will lead to spiritual insights, higher states of consciousness and siddhis. The chakras are portals to the various levels and aspects of reality, similar to the spheres on the Tree of Life. However the difference in approach is clear. The Tree of Life is projected from outside on the subtle body, while the chakra system takes the subtle body as it’s point of departure. I think the chakra system as such emphasises more our unity with the Divine.
Non-Dualism, the HGA and magic powers
The result of the Western attitude is that it is easy to get stuck. If you feel that your HGA is outside of yourself, it is hard to establish a connection. You are never sure that your connection is real, that you are not fooling yourself. These doubts themselves are a big obstacle on the spiritual path. We never learn to connect up rightly. Our preconceptions about how the connection should be, shut us off from the real connection that was always there. Besides this, modern western society is not concerned with the spiritual at all, and so all the social influences around us push us away from the attitude needed. Aspirants, stuck on the spiritual path, if they can overcome the social pressure to conform, will focus on what does work for them: Practising a Magic that produces some kind of material or psychological result. As I have discussed, this brings with it it’s own dangers, possibly one explanation for the large amount of egomaniacs found in western Magic.
The HGA is the Divine force directed at us. It is a deep impulse in our being that forms the background of our spiritual aspirations. In a way there is only one HGA - there is only one Divine force that works on all things in the multiverse. The HGA is an aspect of everything. We never loose our connection with it, we only habitually pay attention to other impulses. It is one aim of spiritual practice to change this habit.
On a more fundamental level, the HGA is only a construct of our minds creating an understanding of the spiritual process. The problem with these constructs is that we automatically feel that there is a difference between us and in this case the HGA. When this happens, the construct has become an obstacle on our path. The best way to look at a construct like the HGA, is to see it as a device, a method that can be helpful when we try to centre our awareness on the spiritual.
When we are receptive to the Divine force, without too many obstacles, we will be able to practise result-oriented Magic without risk. The Magic will be spontaneous and effective. How it will manifest in our lives will be surprising and profound. Whether we consider it to be a boon from the gods or a spontaneous manifestation of higher aspects of reality or Self, it will be true High Magic, the province of a master.
Further reading on Shri Aurobindo and Non-Dualism:
Satprem, Sri Aurobindo or the Adventure of Consciousness.
Sri Aurobindo, The Siddhis, published in Essays Human and Divine.
Sri Aurobindo, Letters on Yoga (three volumes).
Sri Aurobindo, The Integral Yoga (a selection of his writings giving a handy overview of his Yoga).
David Frawly, Vedantic Meditation: Lighting the flame of awareness (a really good introduction to non-dual philosophy).
Shri Nisargadatta Maharaj, I Am That (conversations on non-dual philosophy).
Swami Shankarananda, Consciousness Is Everything / The Yoga of Kashmir Shaivism (an introduction to one of the most sublime spiritual philosophies).
Why are there so few true spiritual masters among western magicians? Although talent seems to abound, few seem to pass a certain point in their development. More disturbing still is the observation that a very large number of the best known western magicians seem to have become egomaniacs instead of spiritual masters. In this little essay I will explore two aspects of a spiritual deficiency in Magic, as I perceive it. First I will focus on the issue of magic powers. Can there be a true spirituality without these powers? How to approach these powers without becoming ensnared by them? I will briefly introduce Sri Aurobindo, one of the greatest spiritual thinkers, and state his positive views on these powers. His views suggest that true spirituality cannot exist without these powers.
Second, I will speculate on a reason why so many Western magicians overemphasize magic powers. This boils down to a more fundamental issue, more difficult to grasp. The issue concerns dualism as an inferior and non-dualism as a superior spiritual standpoint. The slippery nature of non-dualism, always escaping the dividing nature of human thought, may have caused an implicit lack of understanding of spiritual philosophy for many western magicians.
Magic and magic powers
But first I must explain what I mean by Magic and magic powers. With Magic I do not mean the tricks of the stage magician or conjurer. Magic is a spiritual art that is involved with hidden powers, energies, information or entities. The reasons for this involvement range from simple practical aims, such as healing or improving our career options, through discovering the supposed hidden meaning of events in our lives, up to the path of high spiritual development. Magic powers are our magical attainments, our acquired abilities in the realm of Magic. In Indian philosophy, these are called siddhis, a word related to siddha, which means master or adept. In classical Indian thought here are 8 major siddhis, which I will lists as examples: miniaturisation, magnification, levitation, extension (to remove the spatial separation between two objects and hence to get any object one wants), irresistible will (to realise whatever one wills), mastery (bring others under control), lordship (over the universe) and obtaining any desired result. This list is an example. There are other lists with slight deviations. Minor siddhis also exist and are mostly examples of one of the major siddhis, such as the power to heal with the hands.
These powers are thought of as by-products of spiritual development. They signify at least a small degree of spiritual progress. The term siddhi is very general, i.e. Gods power to create the universe is considered to be a siddhi. The siddhis can be used to benefit others, but also to harm or block others. A well known use of magic powers is when the master creates obstacles and tests for a disciple to overcome. A master living high in the Himalaya’s might for instance create storms and avalanches to make him/herself less accessible.
An important difference between the eastern and western view on magic powers, is that in the West they are mostly considered to be a logical result of practise. One trains one’s mind and as a result one obtains the ability to do Magic. A logical succession of acts, called a ritual, will produce the desired results, if done rightly and with the right intent. When Magic fails, this is mostly blamed on an error in ritual or technique. These views are also shared in the East, but another factor is added. It is considered crucial to have the gods on one’s side. A magician can do no Magic, without Divine grace. A siddhi is a gift from a god, given as a boon, a reward for one’s efforts.
Another difference is that in the West the emphasis is not placed on magic powers as separate things to be obtained. After training one is able to do Magic in general. With some practice any form of Magic may be performed. If a magician excels in a specific kind of Magic, such as e.g. divination, this ability is attributed to innate talents. In the East this excellence might be viewed as a particular divine boon that the magician obtained.
Sri Aurobindo
Sri Aurobindo is one of the greatest thinkers India has brought forth. He lived from 1872 till 1950 and produced a large body of spiritual writings, as well as other writings such as poetry, plays and texts on politics and aesthetics. He had a western education and his writings are almost entirely in English. He wrote the longest poem ever in English, called Savitri. His books are written from an understanding of the Western mind and hence are very accessible for westerners. His spiritual thought has the nature of a synthesis of all Indian thought and Western thought.
On the subject of magical powers he takes a positive stance. The ancient seers of India, as well as all the great sages of the past (he cites Jesus' and his apostle's use of siddhis), used or channelled their powers freely. The beneficent influence that these sages have on the world is magical. He criticises Indian and Western spiritual thinkers who consider siddhis unworthy of attention. Sri Aurobindo writes that siddhis are a natural part of spiritual development. Denying them is an error.
He emphasises that spiritual practice should never be aimed at obtaining siddhis directly. The siddhis will come with the opening up to and integrating with the higher forces. These forces he simply calls the Divine. This is the safest way. There is the possibility to attain magical powers and spiritual progress simultaneously, but this he regards as a dangerous path. There are astral forces that try to influence or even possess the aspirant who opens himself or herself to them. These forces are opposed to spiritual attainment and may have detrimental effects on the aspirant. Their influences can occur directly through communication or indirectly through impulsion. It seems in Western Magic, we can see many instances of this.
(Sri Aurobindo has openly declared that he put his occult powers to use against Hitler. Regrettably the website on which I found a letter by Sri Aurobindo stating this, has disappeared.)
Golden Dawn and the West
Sri Aurobindo's view seems to be a very general one among real spiritual adepts. Magic powers are an authentic aspect of spirituality, but should only be played with (in the sense of Divine play, Lila) after a true spiritual attainment has been established. When we look at the Golden Dawn current of Western Magic we see a similar pattern. (The Golden Dawn is a late 19th century British magical order. It’s teachings are a grand synthesis of all Western and some Eastern occult teachings. I will use Golden Dawn Magic as a paradigm for western Magic.) First the student balances out and investigates the elemental level. Then he attains the knowledge and conversation of the Holy Guardian Angel as an Adeptus Minor. After this he learns magical practices such as invocation and evocation, which lead effectively to the gaining of magic powers. After having established a rapport with the Holy Guardian Angel, the adept is able to use the Magic under the Angel's guidance.
So there is a similarity between these eastern and western spiritual approaches to Magic. However we see a great difference in the way both sides view the Divine. The Holy Guardian Angel (HGA) is considered a separate, independent being. There are many theories about the nature of the HGA, such as that it is our True or Higher Self, or a future Self influencing the past self, attracting it to it's heights. These theories, however, do not address the fundamental feeling/idea that the Divine is separate, outside our normal, everyday experience. In the East this is never the case. The Divine is almost invariably considered to be very close, the ultimate essence of our own being and doing.
Many western currents of Magic concur with this view in theory, but in practice they cannot see the true implications of this non-dual approach. (Other western spiritual currents will focus on the Divine in a non-dual way, but will denounce Magic.) The West has mostly been focussed on what is outside, the other. Hence western science has developed to investigate the outside world in a systematic way. It has lead to an attitude of materialism and pragmatism that accompanies the secular life. It has led to the situation where the greatest minds do not focus on the spiritual quest, but on science or power. In the East exactly the opposite has happened.
Kabbalah and the Chakras
An interesting point reveals itself when we compare the Kabbalistic Tree of Life with the Indian chakra system. The Tree is a central symbol in Western Magic and is used in many currents. Kabbalah is ultimately a kind of non-dual philosophy, where the Divine emanates the universe out of itself. The Tree of Life represents the macrocosmos. It is a symbolic map of spheres that represent the various levels and aspects of reality. The spheres are among others attributed to the astrological planets. This map is projected onto the microcosmos of the body. Parts of the body are attributed to the spheres of the Tree. In the Golden Dawn system there is a ritual, called the Middle Pillar, in which these spheres are created in the astral body of the magician, using energised visualisation. The energies thus generated can be magically applied for various ends, such as healing or charging a talisman.
The Indian chakra system has many interesting parallels with the Tree of Life. Comparing the spheres with the chakras will give valuable insights. However the point of departure of the chakra system is very different. The chakras are considered to be pre-existing energy wheels or whirls in the subtle body. In the normal human body, these wheels are dormant, but Yoga practise will energise them. Energising the wheels will lead to spiritual insights, higher states of consciousness and siddhis. The chakras are portals to the various levels and aspects of reality, similar to the spheres on the Tree of Life. However the difference in approach is clear. The Tree of Life is projected from outside on the subtle body, while the chakra system takes the subtle body as it’s point of departure. I think the chakra system as such emphasises more our unity with the Divine.
Non-Dualism, the HGA and magic powers
The result of the Western attitude is that it is easy to get stuck. If you feel that your HGA is outside of yourself, it is hard to establish a connection. You are never sure that your connection is real, that you are not fooling yourself. These doubts themselves are a big obstacle on the spiritual path. We never learn to connect up rightly. Our preconceptions about how the connection should be, shut us off from the real connection that was always there. Besides this, modern western society is not concerned with the spiritual at all, and so all the social influences around us push us away from the attitude needed. Aspirants, stuck on the spiritual path, if they can overcome the social pressure to conform, will focus on what does work for them: Practising a Magic that produces some kind of material or psychological result. As I have discussed, this brings with it it’s own dangers, possibly one explanation for the large amount of egomaniacs found in western Magic.
The HGA is the Divine force directed at us. It is a deep impulse in our being that forms the background of our spiritual aspirations. In a way there is only one HGA - there is only one Divine force that works on all things in the multiverse. The HGA is an aspect of everything. We never loose our connection with it, we only habitually pay attention to other impulses. It is one aim of spiritual practice to change this habit.
On a more fundamental level, the HGA is only a construct of our minds creating an understanding of the spiritual process. The problem with these constructs is that we automatically feel that there is a difference between us and in this case the HGA. When this happens, the construct has become an obstacle on our path. The best way to look at a construct like the HGA, is to see it as a device, a method that can be helpful when we try to centre our awareness on the spiritual.
When we are receptive to the Divine force, without too many obstacles, we will be able to practise result-oriented Magic without risk. The Magic will be spontaneous and effective. How it will manifest in our lives will be surprising and profound. Whether we consider it to be a boon from the gods or a spontaneous manifestation of higher aspects of reality or Self, it will be true High Magic, the province of a master.
Further reading on Shri Aurobindo and Non-Dualism:
Satprem, Sri Aurobindo or the Adventure of Consciousness.
Sri Aurobindo, The Siddhis, published in Essays Human and Divine.
Sri Aurobindo, Letters on Yoga (three volumes).
Sri Aurobindo, The Integral Yoga (a selection of his writings giving a handy overview of his Yoga).
David Frawly, Vedantic Meditation: Lighting the flame of awareness (a really good introduction to non-dual philosophy).
Shri Nisargadatta Maharaj, I Am That (conversations on non-dual philosophy).
Swami Shankarananda, Consciousness Is Everything / The Yoga of Kashmir Shaivism (an introduction to one of the most sublime spiritual philosophies).
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The unposted post
Monday 29.08.2005 | 03:09 pm
mood: 
amused
This post was never posted:
The difference between Magick and religion
I think what we are really discussing is definitions. Religion and Magick aren't that clearly defined. I can't see how the defining difference between Magick and religion is that Magick gives 'noticeable results'. Firstly this is quite a subjective criteria. Some religious folks will interpret everything in their lives as a result of God's dealing with them. For them the results of their religion are quite noticeable - yet an outsider might call them delusional.
The same can be said for Magicians. However many striking experiences I have, I can never completely exclude the possibility that it's all coincidental/meaningless. A Magician who is 100% convinced of the validity of Magick, would be in a dubious position I think.
Also, what is a result? Acting on the basis of a deep conviction can make you feel that you are doing the right thing, living a good life. This can be both the result of religion and Magick.
Religious people often know quite well why they go to church and they experience the results of that as beneficial in their lives.
Again there are different views within the field of Magick:
1- We can see Magic as the science of the occult, knowledge about the forces that are unknown to academic science.
2- Magic can be a whole way of life, emphasizing not so much occult knowledge, but what you actually do with this knowledge, prescribing values that should guide this activity. Most contemporary currents within the field are examples of the latter - Thelema, Chaos, Golden Dawn for instance.
To me Magick is certainly related to religion. Many religions incorporate bits and pieces of Magick. Magick is sometimes the source of religion, it's core. Sometimes a religion is a kind of group-Magick. Magick in general seems to give it's practitioners more power than religion. The moralities of religions often stifle experimentation and change. Magick loves change - perhaps Magick is more open. Religion has a wider aim - not only personal development and experience, but also structuring society as a whole. OTO has this rather unrealistic ambition too. It shows perhaps that Thelema can be partly a religion.
It all depends on where you want to draw the line.
The difference between Magick and religion
I think what we are really discussing is definitions. Religion and Magick aren't that clearly defined. I can't see how the defining difference between Magick and religion is that Magick gives 'noticeable results'. Firstly this is quite a subjective criteria. Some religious folks will interpret everything in their lives as a result of God's dealing with them. For them the results of their religion are quite noticeable - yet an outsider might call them delusional.
The same can be said for Magicians. However many striking experiences I have, I can never completely exclude the possibility that it's all coincidental/meaningless. A Magician who is 100% convinced of the validity of Magick, would be in a dubious position I think.
Also, what is a result? Acting on the basis of a deep conviction can make you feel that you are doing the right thing, living a good life. This can be both the result of religion and Magick.
Religious people often know quite well why they go to church and they experience the results of that as beneficial in their lives.
Again there are different views within the field of Magick:
1- We can see Magic as the science of the occult, knowledge about the forces that are unknown to academic science.
2- Magic can be a whole way of life, emphasizing not so much occult knowledge, but what you actually do with this knowledge, prescribing values that should guide this activity. Most contemporary currents within the field are examples of the latter - Thelema, Chaos, Golden Dawn for instance.
To me Magick is certainly related to religion. Many religions incorporate bits and pieces of Magick. Magick is sometimes the source of religion, it's core. Sometimes a religion is a kind of group-Magick. Magick in general seems to give it's practitioners more power than religion. The moralities of religions often stifle experimentation and change. Magick loves change - perhaps Magick is more open. Religion has a wider aim - not only personal development and experience, but also structuring society as a whole. OTO has this rather unrealistic ambition too. It shows perhaps that Thelema can be partly a religion.
It all depends on where you want to draw the line.