By A. Butler
The overdue Victorian interval witnessed the awesome revival of magical perform and trust. Butler examines the contributors, associations and literature linked to this revival and demonstrates how Victorian occultism supplied an alternative choice to the tightening camps of technology and faith in a social surroundings that nurtured magical ideals.
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Additional resources for Victorian Occultism and the Making of Modern Magic: Invoking Tradition (Palgrave Historical Studies in Witchcraft and Magic)
Sample text
The material MacGregor Mathers used to flesh out these rituals is suggested by Ellic Howe in the following fragment from a letter to Gerald Yorke: the Cypher MS. contains the bare bones and Mathers thought up the rest. But not, as Regardie suggests, on the basis of his membership of the Soc. Ros. M. [British Museum] between 1885–7. 34 These ‘bare bones’ introduce the general structure, necessary materials and participants in each of the five rituals. And these bare bones are indeed based upon nineteenth-century Masonic ritual and the structure of the Soc.
Howe suggests that the ceremonies were too elaborate and detailed to warrant repeat performances and also that the nervous strain on the individual might prove too much. ’44 There is evidence, however, that some members did make the effort and take the risk of practising magic after the consecration of their instruments. This is apparent in an analysis of the fourth category of textual evidence, the independent and extra-curricular magical workings of some members of the Golden Dawn. While the obvious difference between First and Second Order rituals is the emphasis upon the more numerous magical rituals in the Second, there are many other striking differences.
Com - licensed to Universitetsbiblioteket i Tromso - PalgraveConnect - 2011-03-19 34 after his death, preserved intact and entombed in an elaborate vault. This discovery is one of the central themes of the three-part adeptus minor initiation ritual in which the candidate similarly discovers the body of Christian Rosenkreuz, in the form of either MacGregor Mathers or Westcott, in the seven-sided vault of the Second Order. Another important part of the initiation is the symbolic death and resurrection of the candidate who is bound to a cross during one part of the ritual.