To Magic or Not to Magic: Depth Psychology Grows a Pair

Would it be more productive for depth psychology to approach Magic? First, there is an ambiguity I wish to clarify regarding the grouping of magical systems, such as those of Israel Regardie, and the distinction Gyimesi seeks to explain between psychoanalysis and the occult. The colloquial term "occult" encompasses a broad range of ‘hidden knowledge,’ from metaphysics and parlor magic to clairvoyance and paranormal phenomena. The form of occult magic related to Regardie's is closest to metaphysics, but closer still to “the metaphysical process known to the psychology of the unconscious as the individuation process” (Jung, 1973, para. 755 as cited in Edinger, 1992). 

     Where some consider occult practices, including magic, a distant cousin, I tend to agree with Regardie's appraisal: “I conceive of analytical psychology as the spouse of the ancient system of magic” (Regardie, 2006, p. 20). Who is this ancient bride? Dr. Regardie was a direct lineage holder of the Order of the Golden Dawn, a system of initiatic Cerimonial High Magic, not parlor magic. This order follows a similar disciplined structure to many Western Mystery Traditions, such as the O.T.O., A.’.A.’., B.O.T.A., Rosie Croix, Martinists, Elus Cohens, etc. Although they share similar teleology, those above should not be confused with Madame Blavatsky, the Theosophical Society, or the Masons. 

     High Magic works with symbols, archetypes, and schemas that may help integrate and organize the psyche to achieve one’s highest purpose—in other words, individuation. These magical practices are considered a refinement of the Alchemists, dating back to the Gnostic, Hermetic, and Ancient Egyptian Priesthoods. Regardie didn’t think High Magic should be practiced before psychoanalysis; he believed psychoanalysis should precede “magical training” (Regardie, 2006, p. 21). Considering Jung dedicated his final crowning years to understanding the Mysterium Coniunctionis, it stands to reason that depth psychology owes it to Jung to do better than approach magic; maybe embrace it. 

References

Edinger, E. F. (1992). Transformation of the God-image: An elucidation of Jung’s Answer to Job. Inner City Books.  

Gyimesi, J. (2009). The problem of demarcation: Psychoanalysis and the occult. American Imago, [pdf] https://www.jstor.org/stable/26304942

Jung, C. G. (1973). Answer to Job (R. F. C. Hull, Trans.). Princeton University Press. (Original work published 1952)  

Jung, C. G. (1977). Mysterium coniunctionis: An inquiry into the separation and synthesis of psychic opposites in alchemy (R. F. C. Hull, Trans.; 2nd ed.). Princeton University Press. (Original work published 1955–1956)  

Regardie, I. (2006). The middle pillar: The balance between mind and magic (C. Cicero & S. T. Cicero, Eds.). Llewellyn Publications. (Original work published 1938)