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"Given the historical orientation of philosophy, is it unreasonable to suggest a wider cast of the net into the deep waters of magic? By encountering magical thought as theory, we come to a new understanding of a thought that looks back at us from a funhouse mirror."-from The Occult Mind Divination, like many critical modes, involves reading signs, and magic, more generally, can be seen as a kind of criticism that takes the universe-seen and unseen, known and unknowable-as its text. In The Occult Mind, Christopher I. Lehrich explores the history of magic in Western thought, suggesting a bold new understanding of the claims made about the power of various belief systems.In closely interlinked essays on such disparate topics as ley lines, the Tarot, the Corpus Hermeticum, writing and ritual in magical practice, and early attempts to decipher Egyptian hieroglyphics, Lehrich treats magic and its parts as an intellectual object that requires interpretive zeal on the part of readers/observers. Drawing illuminating parallels between the practice of magic and more recent interpretive systems-structuralism, deconstruction, semiotics-Lehrich deftly suggests that the specter of magic haunts all such attempts to grasp the character of knowledge. Offering a radical new approach to the nature and value of occult thought, Lehrich's brilliantly conceived and executed book posits magic as a mode of theory that is intrinsically subversive of normative conceptions of reason and truth. In elucidating the deep parallels between occult thought and academic discourse, Lehrich demonstrates that sixteenth-century occult philosophy often touched on issues that have become central to philosophical discourse only in the past fifty years.… (altro)
I'm so profoundly impressed with Lehrich's The Occult Mind that I hardly know where to start reviewing it. Perhaps I should point out that the title (as contrasted with the borrowed subtitle Magic in Theory and Practice) is not much reflected by the contents. This book is not about psychology ("mind"), nor does the word "occult" appear in the text as a technical term, or very frequently at all. It is a book about magic as signifying the occult sciences, taking the early modern cases of Bruno, Dee, and Kircher as paradigmatic. But the operation performed throughout the book is theory (in a sense indistinguishable from the "practice" of intellectuals), and the Renaissance magi are treated as theoreticians on a comparative footing with their twentieth-century reader/successors Frances Yates, Mircea Eliade, and Claude Levi-Strauss.
Lehrich uses these (and other) highly enigmatic and suspect figures as his points of exploration, as he stares down and embraces the difficulties and necessities of comparativism and historicism. In the process, his reflections on theory engage subjects ranging from Noh drama to tarot divination to musical composition. He does not (could hardly) claim to have delivered a new historical or comparative method, but only to have explicated his gropings towards one.
Among the book's many other positive features, it deserves applause for harvesting theoretical perspective (and a piece of indispensable jargon) from the fiction of John Crowley. It is no casual read: prior familiarity with structuralist anthropology and Derridean deconstruction are useful, and it is hard to imagine it holding the attention of a reader unversed in any of the modern scholars with whom Lehrich enters into conversation. For those who are mentally equipped to consume it, however, it offers the nearest possible thing to proof that rather than being a history of "nonsense," the legacy of the occult sciences is in fact a history of the sense of sense, a record of skilled attempts (however unproductive in any particular case) to grapple with the very nature of meaning and its creation.
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Once, the world was not as it has since become. / Once it worked in a way different from the way it works now; its very flesh and bones, the physical laws that governed it, were ever so slightly different from the ones we know. It had a different history, too, from the history we know the world to have had, a history that implied a different future from the one that has actually come to be, our present. / In that age (not really long ago in time, but long ago in other bridges crossed, which we shall not return by again) certain things were possible that are not now; and contrariwise, things we know not to have happened indubitably had then; and there were other differences large and small, none able now to be studied, because this is now, and that was then. - John Crowley, Love and Sleep
Dedica
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For Sarah, who puts magic in my life
Incipit
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Modern academe does not recognize a discipline devoted to the analytical study of occult, magical, or esoteric traditions.
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▾Descrizioni del libro
"Given the historical orientation of philosophy, is it unreasonable to suggest a wider cast of the net into the deep waters of magic? By encountering magical thought as theory, we come to a new understanding of a thought that looks back at us from a funhouse mirror."-from The Occult Mind Divination, like many critical modes, involves reading signs, and magic, more generally, can be seen as a kind of criticism that takes the universe-seen and unseen, known and unknowable-as its text. In The Occult Mind, Christopher I. Lehrich explores the history of magic in Western thought, suggesting a bold new understanding of the claims made about the power of various belief systems.In closely interlinked essays on such disparate topics as ley lines, the Tarot, the Corpus Hermeticum, writing and ritual in magical practice, and early attempts to decipher Egyptian hieroglyphics, Lehrich treats magic and its parts as an intellectual object that requires interpretive zeal on the part of readers/observers. Drawing illuminating parallels between the practice of magic and more recent interpretive systems-structuralism, deconstruction, semiotics-Lehrich deftly suggests that the specter of magic haunts all such attempts to grasp the character of knowledge. Offering a radical new approach to the nature and value of occult thought, Lehrich's brilliantly conceived and executed book posits magic as a mode of theory that is intrinsically subversive of normative conceptions of reason and truth. In elucidating the deep parallels between occult thought and academic discourse, Lehrich demonstrates that sixteenth-century occult philosophy often touched on issues that have become central to philosophical discourse only in the past fifty years.
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(3.5)
1
Lehrich uses these (and other) highly enigmatic and suspect figures as his points of exploration, as he stares down and embraces the difficulties and necessities of comparativism and historicism. In the process, his reflections on theory engage subjects ranging from Noh drama to tarot divination to musical composition. He does not (could hardly) claim to have delivered a new historical or comparative method, but only to have explicated his gropings towards one.
Among the book's many other positive features, it deserves applause for harvesting theoretical perspective (and a piece of indispensable jargon) from the fiction of John Crowley. It is no casual read: prior familiarity with structuralist anthropology and Derridean deconstruction are useful, and it is hard to imagine it holding the attention of a reader unversed in any of the modern scholars with whom Lehrich enters into conversation. For those who are mentally equipped to consume it, however, it offers the nearest possible thing to proof that rather than being a history of "nonsense," the legacy of the occult sciences is in fact a history of the sense of sense, a record of skilled attempts (however unproductive in any particular case) to grapple with the very nature of meaning and its creation.
Superlative.