Where do we go from here?

By Pete Carroll.
Occult revivals occur when the social, economic or intellectual status quo is di
sturbed by the unexpected. Affluence combined with the collapse of the Roman sta
te religion caused one revival. The rediscovery of classical knowledge in the Re
naissance brought about another. Dissatisfaction with catholic hellfire christia
nity spawed spiritualism, theosophy, the Golden Dawn and Crowley. In our own tim
e anti-semitism, affluence, drugs and oriental ideas spawned another outburst.
Occult revivals are stimulated by economics and by the availability, rather than
the creation of ideas. Roman culture was subject to a huge influx of ideas, cul
ts and philosophies from conquered peoples. Written material surviving from this
synthesis appeared again as hermetics in the Renaissance. The revivals of the l
ate nineteenth century and the nineteen-sixties owe much to the availability of
scientific ideas and oriental philosophies. It is probably more useful then, to
look for impending changes in the general situation rather than within the occul
t itself if we want to second guess the next revival. The period between one rev
ival and the next is shortening rapidly and we are probably due for another arou
nd the turn of the century, give or take a decade. I`d like to try and identify
some of the factors which may help shape it.
Firstly the millenium. Christianity is unfortunately not yet completely extingui
shed and humanity will have to cope with a rising tide of apocalypse mania as th
e calendrical millenium draws closer. Right wing christian fundamentalists in Am
erica may even be in a political position to inaugerate a real Armageddon by the
n. I hope that whatever courage and imagination there is in the occult is put to
good use in undermining this sort od idiocy. Those occultists who do jump on th
e millenial bandwagon have only disaster or ridicule to look forward to.
Economics has a powerfull effect on the ocult climate. A fairly rapid increase i
n affluence will often provoke a revival as leisure time becomes available and s
ome minds turn to higher things. Conversely, a decline in living conditions will
sometimes make people seek what they have lost, or a substitute, by occult mean
s. Boom propelled revivals are usually much more fun than slump propelled upsurg
es. In this country, any increment in occultism arising from socio-economic desp
eration, is likely to be some species of neo-nazi mystic nationalism. As with mi
llenium madness, the greater honour will, in the long run, go to those occultist
s who oppose such nonsense. However, the metaphysical fallout from the sixties m
ay yet carry us through to the next boom revival and these problems may not yet
arise.
It seems unlikely that anthropology or archaeology will be able to make fresh id
eas available for cannibalisation by the occult in the next revival. Computerise
d libraries, satellite photography and global communication systems leave few st
ones unturned. There seems little chance lost ancient manuscripts, magical tribe
s or forgotten occult civilisations coming to light nowadays. So it is to scienc
e itself that I think we should turn for fresh ammunition.
There are already discernable strains of space mysticism in some quarters of the
occult. Questions about the reality or otherwise of supposed visits by aliens s
hould not distract us from recognising that UFO-mania itself is a mystico-religo
us phenomena. The UFO-ologist wants to personally receive wisdom for the whole o
f humanity from some superhuman being. Seeking angels in space suits is to repea
t humanity`s perennial mistake, pretending to look outside for what is really in
side ourselves.
Quantum physics has been quietly undermining the whole basis of mechanistic caus
e and effect type science for nearly sixty years. It has been said that if you a

re not shocked by the implications of quantum physics then you have not understo
od it. This may be perfectly true for the scientist but for the magician, quantu
m physics provides elegant confirmation of many of his theories. A quantitative
approach to quantum physics is beyond all but the best mathematician. Many of th
e principles are enshrined in equations for which we have few verbal or visual a
nalogies. Because of this very few laymen or philosophers have been able to appr
eciate what has been going on.
Briefly in qualitative terms, we now have hard experimental evidence which stron
gly implies that physical process are, at root, acausal; they just happen out of
themselves and that consciousness, or at least the decisions of the observer, c
an modify or control what happens. Secondly it would seem that pure information
can travel anywhere instantaneously and perhaps persists indefinitely, providing
there is some sort of affinity, or magical link as we would call it, between th
at which emits and that which receives. Very few liberties need to be taken with
quantum physics to fit in virtually the whole of parapsychology. It remains to
be seen if quantum physics can be presented in sufficiently accessible form to p
rovoke another occult revival.
A quantum based revival would effectively demolish the spirit hypothesis. A "spi
rit" would have to be recognised as nothing more than the information that a phe
nomenon emitted about itself when it existed physically. Anything else would hav
e to be put down to the creativity of the observer`s subconsciousness. Thus the
"tree-ness" of a tree or the quality of a thought is just an extension of the ob
ject itself on the plane of non-local information. If you talk to Egyptian gods
your subconsciousness is, at best, simply animating the general personality char
acteristics of the gods projected by their worshippers millenia ago. Spirits can
not be gaseous vertebrates with powers of independent discoursive thought. On th
e practical level quantum physics implies that the medium of magic is not some s
ort of nebulous psychic energy or force, it is simply a transfer of information.
Magical healing or attack is accomplished by long range telepathic suggestion n
ot by astral bandages or thunderbolts. The quantum paradigme forces a re-examina
tion of reincarnation. There is no reason why anybody should not be able to tap
the memories of any historical person. Conversely we can all look forward to fra
gments of our ideas and personalities manifesting in other people in the future.
Telekinesis and related phenomena can be accommodated within the quantum paradig
ma if we allow intent to expand upon the small degree of fundamental uncertainty
, or more properly indeterminacy, in the position and momentum of any object. Pr
ophecy is always the most doubtful of the magical arts although short term predi
ction or precognition can often be impressive. The quantum model allows for this
providing the operator later observes the precognised event. Such apparent nons
ense as astrology and homeopathy begin to make more sense in a quantum paradigm
which suggests that expectation can have real effects via what one might call a
magical level. This is quite over and above the purely psychological effects of
expectation that materialists usually invoke to explain away these things. I`ve
heard the quantum occult paradigm described as Big Bang Mysticism and Electro Gn
osis. I rather like this, for it implies that the universe is being viewed as a
self-created magical organism and that magic itself is a technology we can poten
tially master because it is a part of the nature of ordinary reality. Of course,
what is missing in this scheme are the pseudo certainities of belief in gods an
d higher powers or even a benign cosmic mind. It throws us back on our own power
s and ingenuities, but isn`t this what the best occultism has always been about
anyway?BecomingSorcerer
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by Janice Duke.
A Critical Application of the Philosophy of Gilles Deleuze on Modern Occult Prac
tice, with Specific Reference to Chaos Magic.

In order to experiment with and understand the flux of reality the magical pract
itioner, whom I shall refer to as the sorcerer, utilizes various practices. This
essay will focus upon the ways in which the empiricist and vitalist interpretat
ions of the philosophy of Gilles Deleuze apply to the conceptual basis of these
practices, how and why they benefit from this reevaluation and the problems that
arise from this.
I will argue that thanks to these interpretations we can find counter arguments
to the claim that phenomena are independent. This then allows for the theory tha
t sympathetic magic can be understood without having to refer to simple causal r
elationships. Instead the practice relies on creative acts in lieu of a fixed bo
dy of Truths. The sorcerer is therefore involved in a liberated process rather t
han the fixing of identities.
Central to this view is Deleuzes particular idea of empiricist philosophy, which
has two main elements. The first is his rejection of transcendence, and the seco
nd is the idea of empiricism as active and as primarily creative. Philosophy is
creative in this sense in terms of the creation of concepts: Empiricism is by no
means a reaction against conceptsOn the contrary, it undertakes the most insane
creation of concepts ever seen or heard. (Deleuze, 2004 xix)
Immanence: Movement
In the Ethics Benedict de Spinoza combines the two elements of this empiricism w
ithin a single movement, one that rejects transcendence with the thesis of a sin
gle substance within which all beings are modal expressions. For Deleuze this si
ngle substance is what he terms a plane of immanence, within which all that exists
is situated (Deleuze, 1988 p.122). Beings, or modes, are defined by how they re
late to each other, kinetically and dynamically. A body can be anything (Deleuze,
1988 p.127), such entities are characterized in terms of relations of motionspeeds
and slownesses of the particles that compose them. This, and their power to affe
ct and be affected by other entities, defines the threshold of their individuali
ty (Deleuze, 1988 p.123, 125).
Through his reading of Spinoza, Deleuze wants to move us beyond thinking of isol
ated individuals with innate qualities that define their being (SPP p. 123124), t
oward an understanding of entities in constant flux through the creative play of
interacting intensities bifrucating them as they become problematised through r
elation to one another (Deleuze, 2004 p.307).
Deleuze views individuality as an individuating process rather than a stable ont
ological unit. He conceives entities as complex networks of relations, therefore
they are not to be thought of in isolation, but as developing in preindividual f
ields that exceed them and of which they are singular resolutions (Deleuze, 2004
p.307308). The path an individuation takes depends not only on the entity, but
on the relations it has with the world around it. Thus, entities that appear to
be be of similar constitution can be individuated in radically different ways de
pending on the problematic field to which they belong and relate (ibid).
Paralell to this philosophical emphasis on individuality, the basis of magical p
ractice is an individuating sympathy. The detail of this practice is the princpl
e of the connection of phenoema through Homeopathy, assosiation by similarity, th
ings which resemble each other are the same, and Contagion, assosiation by contig
uity, things that have once been in contact with each other are always in contact
(Frazer, 1960 p.15). In practice all facets must be creatively combined, to form
firmer connections (ibid).
Traditionally a mysterious noncausal force that transcends the material, such as Spi
rit (Vitebsky, 2001 p.12), Goddess and God (De Angeles, 2004 p.53) or Aether (Carroll
, 1987 p.29), is thought to provide this connection between phenomena, with the

sorcerer working through it via concepts such as selflove (Spare, 2002) or will (Carr
oll, 1987 p.153, Crowley, 1973 p.xii).
However, if we return to Deleuzes work on Spinoza and his study in Difference and
Repetition of shifting networks of virtual intensity, where connections are alr
eady establishing continuously, an agent of transcendence is not required. Furth
er, if we are no longer thinking of individuals freely acting upon the world, an
d instead of individuating process acting upon and being acted upon by sets of
relations, it is through these that the sorcerer may divine, enchant, evoke and
invoke1.
It is the connection between phenomena that is vital in such magical endevour, a
nd it is such connection that Deleuze puts forward. Through similarity of intens
ity forming connection we find the homeopathic element, such contact also provid
es that required for contiguity, forming a strong degree of sympathy between phe
monmena through preindividual fields, virtual potentials that exist in the actua
l (Deleuze, 2004 p.307308).
Through such connections we can say that when Matt Lee describes a woman becomingb
ear (Lee, 2002), for Deleuze she would not be imitating or identifying with an 8
archytype or universal bear, becoming is never imitating (Deleuze and Guattari, 19
87 p.239). She would be invoking the affects she has in common with allthingsbear, i
ndividuating through the virtual intensities she shares with this idea (Deleuze,
1988 p.124), and through it becoming a creative and entirely singular expressio
n.
However, it seems that these critical points against sorcery (and science in gen
eral with reference to causality) raise questions: how do we know Deleuzes descri
ption of reality in terms of virtual/actual individuating processes is tenable?
What is wrong with causal explanations? Or causal explanations allied to ones in
terms of free will?
Concepts: Experimentation
The answer to these questions about method and causality lie in Deleuzes critique
of abstract universals. Here we find that Deleuze is more radical than certain
forms of magical practice.
Wiccan doctrine, amongst others, is in the habit of referring to universals as t
he conceptual basis for practice. For example it speaks of that essential polarit
y which pervades and activates the whole universe (Farrar and Farrar, 1996 p.49)
conceptually dividing reality so that one thing is only known with reference to
another. Men and women are seen as expressions of the God and Goddess aspects o
f the Ultimate Source (ibid), polarised abstractions that refer to conceptual Trut
h that defines their identity.
For Deleuze, such abstract universals are misleading and dangerous, because form
will never inspire anything but conformities (Deleuze, 2004 p.170). Abstract univ
ersals are forms as they are essencial unchanging models, true and pure, that we sup
posedly discover through thought. But for Deleuze these images of thought merely red
iscover already established values, thus the conventions of the past become impo
sed upon the present (Deleuze, 2004 p.170172).
Through his exploration of presuposed postulates that provide the background for
philosophical systems, Deleuze questions this notion of thoughts relation to tr
uth. He then goes on to criticise identity when it is based upon this (Deleuze,
2004 p.207). For him truth is a relative, changeable consensus of opinion among
a group (Deleuze and Guattari, 1994 p.146), such certainties, and even doubts, l
ack the violence required to force us to think (ibid).

For Deleuze, concepts only ever designate possibilities (Deleuze, 2004 p.175). Tho
ught is an encounter, a creative act, provoking us to create in order to cope (D
eleuze, 2004 p.175176). As such concepts act and are affective, rather than simpl
y conveying ideas. They are intensive, expressing the virtual existence of an ev
ent in thought; as Nietzsche succeeded in making us understand, thought is creati
on, not will to truth (Deleuze and Guattari, 1994 p.54). Truth must be seen as a
matter of value to be considered, as part of regimes of force, rather than viewe
d as an innate disposition (Deleuze, 1983 p.110).
Truth alters what we think is possible, according to Deleuze. Once we put aside
the supposition that thought naturally recognises truth we attain a thought witho
ut image (Deleuze, 2004 p.207208). This also applies to identities, which become d
etermined by problems instead of finding their solution. We must learn to forget
our attachments to any particular self and body (Williams, 2003 p.10) through ex
perimentation. This lack of defined individual identity is liberation.
Such creative participation is the hallmark of Chaos Magic, which claims that it
requires only the acceptance of a single belief to make someone a magicianthe met
abelief that belief is a tool for creating effects. (Carroll, 1992 p.77) To a Cha
oist nothing is true because concepts are merely instruments lived for effect, and
as such everything is permitted (Carroll, 1987 p.59).
Contrary to Wicca, and similar practices with intricate and highly regimented ot
herworld cosmologies and metaphysical theories alluding to dogmatic Truth, Chaos
Magic is distinguished by its cavalier approach to metaphysics and puritanical dev
otion to empirical techniques (Carroll, 1992 p.191192). It is not a question of wha
t is true? for a Chaoist; it is a question of which concept will be most effective
? It is not a question of who am I? but a question of which I to become?
But is this merely offering a relativist account of truth? Not in the simplistic
sense of any one point of view being as valid as another. For Deleuze relativism
is not the relativity of truth but the truth of relation (Bova and Latour, 2006)
, it is an openness to shifts in perspective, the establishment of relations bet
ween frames of reference without any one fixed perception.
Vitalism: Understanding
For Deleuze, any real experience is an experience of variations, as opposed to a
n experience of identity; it is of the world of virtual variations that lie bene
ath any illusory dentity (Deleuze, 2004 p.347). The plane of immanence is always
there, but always in flux, under construction through concepts that are always
creative rather than true (Deleuze, 2004 p.175176).
This is the vital spark of Deleuzes philosophy, a univocal ontology, unified beco
ming that proposes life that has nothing beyond it, has no duality and contains with
in itself its own means of development through process, through the repetition o
f difference (Deleuze, 2004 p.4849). Through this, life and thought are activitie
s, always transforming and being transformed, always thresholds connecting to on
e another.
The individual within this is a thing where thought takes place, and this need not b
e the conscious thought of a human being in such a series of processes that connect
actual things, thoughts and sensations to the pure intensities and ideas implie
d by them (Williams, 2003 p.6). Not humancentric and so connecting being fully wit
h reality, it is through these we may experience a becomingbear, a becomingtree, a
becomingstone. The difference between human beings and all else is pushed aside
by Deleuzes conception of thought as independent of consciousness (Deleuze, 2004
p.175176).
To attempt to stay the same, to hold on to a fixed idea of the self or a view of

the world as static is a mistake. A change of perspective will show us that som
ething that appears fixed is changing (Deleuze, 2004 p.271). Identity is always
an illusion, a perspective. Through individuating processes there can be no dist
inct individuals, we are always becoming (Deleuze, 2004 p.307308, 320)
It is claimed that the archetypes of Wicca can never be destroyed, that they are
as much a part of us as bones or nerves (Farrar and Farrar, 1996 p.16). But to se
e, for example, all women as essentially expressions of the Great Mother and men a
s unable to identify with this (Farrar and Farrar, 1996 p.18) is limiting to men
and women.
From a Deleuzian perspective the concept of the Great Mother changes with each app
lication of it; any invocation of the Great Mother should be a creative and singul
ar xpression of a being, through which both are changed. A male experience of th
e Great Mother would be no less singular on that account.
For Chaoists, as for Deleuze, this idea of a true self, through an archetype, thro
ugh biology, through any claimed foundation, must be fully criticised to weaken
its hold so it cannot place a limit on what a being can do (Carroll, 1987 p.4548)
2. It is not enough to simply recognise our identifications and influences, or t
o attempt to abandon them, as we are ever part of processes involving them. We m
ust expose them as utterly changeable through experimentation (ibid). It is only
through this that the sorcerer is able to strive for the metaidentity of being ab
le to be anything (Carroll, 1992 p.77).
Through his focus upon developing concepts of immanence and difference to put fo
rward a univocal ontology, does Deleuze present us with a poststructuralist theor
etical antihumanism? Yes, it is an antihumanism, however, for Deleuze the human su
bject is not central or privileged in such networks of forces (Deleuze and Guatt
ari, 1994 p.54). From this point of view the concept of an essential human condit
ion seems just as limiting as the concept of the Great Mother. Such forms are count
erproductive, imprisoning our creative process in an attempt to conform to fixed
identities (Deleuze, 2004 p.170172).
Practical Metaphysics
Deleuze refers to an entity that is not defined by identity, but by process. Thi
s entity is referred to as an embryonic subject, a nomadic subject and ultimately, i
n A Thousand Plateaus, becoming (Due, 2007 p.10). This nomad is inseparable from terr
itory, from relations with the world around it, as in an individuating process.
These networks of forces are subject to constant deterritorialization and reterrito
rialization (Deleuze and Guattari, 1987 p.381), or conceptual experimentation, in
vading the individual psyche causing it to be directed in multiple directions (Gre
en, 2001) which Deleuze and Guattari refer to as lines of flight. The figure of th
e sorcerer is approached as a memory or conceptual personae, embodying the thresho
ld of these experiences.
The sorcerer is neither an individual nor a species; it has only affects; it has
neither familiar or subjectified feelings, nor specific or significant character
istics (Deleuze and Guattari, 1987 p.244). The sorcerer personifies the preindivid
ual in this context, multiple in the virtual possibilities it holds, anomalous a
nd imperceptible through being without internalised identity, instead swarming w
ith potential, aware of the potential, nomadic in divining and directing it rather
than being directed. The ability to access this mode of multiplicity is what is
meant by sorcery (Lee, 2002).
For Chaoists the very foundation of their practice is the awareness that with ea
ch passing moment the consortium of I puts forward a new face. I am not who I was s
econds ago, much less yesterday. Our name is multiple (Carroll, 1987 p.59). For b
oth Deleuze and Chaoists the sorcerer has no centre; it is a transient assemblag

e of parts, adhering to as few fixed principles as possible (Carroll, 1992 p.59,

1987 p.48). A human being, in its most active essence, alien and anomalous even
to itself, is therefore most purely expressed in the sorcerer, the only successf
ul madman (Kerslake, 2007b p.169). As even if at the level of pathosmultiplicities
are expressed byschizophrenia. At the level of pragmatics, they are utilised by s
orcery. (Deleuze and Guattari, 1987 p. 506)
Through this sacrifice of truth for freedom at every opportunity (Carroll, 1992 p.79
) the Chaoist aims to not be limited by fixed concepts or identity, and it is pr
ecisely such liberation to which Deleuze would direct us. Chaoists see it as a m
istake to view any one way of being as more liberated than another, for them the
possibility of change is what is paramount. Liberating behaviour is ultimately
that which aims to increase future possibility for action, not only for the Chao
ist but also for all those with which they are interacting (Carroll, 1987 p.45).
For Deleuze the sorcerer is an experimental and destabilising figure; occult for
ces are focussed upon as promoting action, growth and liberation (Kerslake, 2007
a)3. Deleuze and Guattaris schizophreniais about breakthrough and freedom rather th
an breakdown and despair (Green, 2001). This changes the role of philosophers to
a creative one, rather than one of rediscovery, as Deleuze shifts the emphasis o
f philosophy from being to action. Thus sorcerers experiment with ideas in pract
ice in order to promote further experimentation and growth.
Deleuze does not provide the sorcerer with a set of instructions, rather a philo
sophical basis for practical experimentation. Any system pertaining to truth or st
ability would ultimately atrophy magical practice, by discouraging such experime
ntation. Therefore magical practice benefits more from drawing upon a philosophy
that rejects images of thought, rather than any school of thought that claims a
ccess to objective knowledge and truth, though this remains useful in defining tha
t which undergoes experimental scrutiny (Williams, 2003 p.194).
Through the empiricist and vitalist interpretations of his philosophy, Deleuze of
fer[s] a model of matter that no longer needs concepts such as aether to allow non
causal connections (Lee, 2002) through his conception of the relations between th
e virtual and the actual, preindividual and individuating process, making possibl
e the claim that phenomena are not independent. Through this it is possible for
the theory of sympathetic magic to be understood without having to refer to sim
ple causal relationships.
Deleuzes notion of thought as creative act provides a conceptual basis for paradig
m shifting that grounds the highly mystical notion of the universe as [a] spontane
ously magicalshambles that tends to confirm whatever beliefs we have (Carroll, 199
2 p.191), including the potentially highly limiting notions of foundational subj
ects found in Wicca and Witchcraft.
Deleuze provides a practical and creative philosophical basis for the notion tha
t nothing is true. Instead of useful sarcasms (Carroll, 1992 p.78), he shows that ph
ilosophical ideas can and should be approached through experimentation and open
structures, valuing knowledge as an embodied, active process of experimental lear
ning (Lee, 2002). Instead of relying on a fixed body of truths, the focus of sorcer
y becomes practical experimentation through creative acts, with the sorcerer par
ticipating in a liberated process rather than the fixing of identities.
-----------------Footnotes

1 Divination: practices aiming to extending perception by magical means, in order

to
become aware of information or probabilities. Enchantment: practices aiming to i
mpose will
on reality, in order to effect events. Evocation: practices aiming to call entiti
es that may be
regarded as independent spirits, fragments of the magicians subconscious, or the
egregores
of various species of life forms, according to taste. Invocation: practices aimin
g toward
deliberate attunement of consciousness with an archetypal [entity] or significant n
exus of
thought (Carroll, 1992 p.157158).
2 The specific practices suggested for this are: Sacrilege (acts of insurrection
that break
through conditioning Put a brick through your TV), Heresy (seeking alternative ide
as to
those thought reasonable in order to expose all as arbitrary), Iconoclasm (expos
ing the
disguised gulfs between theory and practice in human affairs), Bioaestheticism (
listening to
and satisfying the simple needs of your body) and Anathemism (revealing the tran
sitory and
contingent nature of all things by cutting down fixed principles, and holding to
the fewest
possible). For more detail see Peter Carrolls book Liber Null and Psychonaut.
3 For an interesting account of Deleuzes possible connections to Occultism, see C
hristian
Kerslakes article Deleuze and Johann Malfatti de Montereggio and Occultism (2007a
), and
for further discussion see the section The Occult Unconscious in his book Deleuze
and the
Unconscious (2007b)

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