In today’s episode, we delve into the intricate interplay between Western esoteric traditions and psychology, with a particular focus on the seminal contributions of Israel Regardie. Regardie’s work, characterised by a unique fusion of esoteric and psychological concepts, has significantly influenced the field of Western esotericism. Our primary aim is to explore the concept of “psychologisation” in esoteric studies, particularly how Regardie’s work exemplifies this phenomenon.
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Hello Symposiasts! I’m Dr Angela Puca, Religious Studies PhD, and this is your online resource for the academic study of Magick, Esotericism, Paganism, Shamanism, and all things occult.
(Plaisance, 2015)
Israel Regardie stands as a pivotal figure in the context of psychologisation within Western esotericism. However, the prevalent interpretation of his work, primarily through the lens of psychologisation, may oversimplify his broader impact and intentions. To address this, we will examine a multifaceted typology of psychologisation, encompassing complementary, terminological, reductive, and idealist modes. This approach allows us to view Regardie’s ideas as a complex network of interrelated processes, offering a fresh perspective on the interplay between psychological and esoteric discourses in his works.
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In this episode will dissect how these four modes of psychologisation manifest in Regardie’s extensive body of work, revealing that his approach to psychologising esoteric discourse is nuanced and multifaceted. This exploration underscores the importance of understanding ” psychologisation ” in a differentially nuanced manner, accounting for the distinct discursive strategies Regardie employed.
Francis Israel Regardie (1907–1985), a key figure in the esoteric movement initiated by the Hermetic Order of the Golden Dawn (HOGD), is renowned for exploring the connection between esoteric and psychological discourses. His six-decade involvement in Western esotericism was marked by a consistent effort to clarify the intersection of esoteric theories and practices with contemporary psychological models and psychotherapeutic techniques.
Regardie’s ideas align with the concept of “psychologisation,” as described by scholars like Wouter Hanegraaff, Marco Pasi, and Egil Asprem. This trend, identified in modern internal discourses on magic, involves integrating esoteric ideas with psychological paradigms. However, the characterisation of Regardie’s work as predominantly psychologised warrants a more comprehensive analysis.
In examining Regardie’s dual career as a magician and psychotherapist, we introduce a nuanced model of “psychologization,” which includes complementary, terminological, reductive, and idealist modes. This model helps us understand the complex relationship between esoteric and psychological discourses, challenging the general characterisation of modern esoteric discourse as merely psychologised.
Regardie’s journey through esotericism and psychology began with his birth in London to a Russian Orthodox Jewish immigrant family. His early interest in art shifted towards esotericism after encountering the works of Helena Petrovna Blavatsky. This led him to explore Theosophy, yoga, and the Qabalah. His initiation into the Societas Rosicruciana in America (SRIA) and subsequent association with Aleister Crowley significantly influenced his development.
Regardie’s work, such as “The Tree of Life” and “A Garden of Pomegranates,” reflects his deep engagement with esotericism and psychology. His initiation into the Stella Matutina (SM), a Hermetic Order of the Golden Dawn (HOGD) offshoot, and his disillusionment with the order’s stance on practical magic led to his disclosure of its teachings in his “The Golden Dawn” compendium.
Regardie’s interest in psychoanalysis, influenced by Freud and Jung, became prominent during his time with the Stella Matutina. His formal education at the Columbia Institute of Chiropractic and his service in the U.S. Army during World War II further shaped his approach to psychotherapy, specialising in Reichian techniques.
To understand Regardie’s influence on esoteric discourse, we must clarify “psychologization.” This involves the interaction of psychological and esoteric discourses, often seen as mutually exclusive outside esoteric currents. Regardie’s work demonstrates four distinct psychologization processes:
Let’s now explore these concepts with specific examples from Israel Regardie’s works:
1. The first is Complementary Psychologization: In Regardie’s approach, psychological and esoteric discourses are seen as distinct yet complementary, reflecting Ian Barbour’s dialogue model. For instance, in his book “The Middle Pillar” (1938), Regardie emphasises the importance of psychotherapy as a foundation for esoteric practice. He argues that psychological health and self-awareness are prerequisites for engaging effectively in esoteric rituals and practices. This view is evident when he states, “Psychotherapy is of the utmost importance to the Qabalist, Magician, or Mystic” (Regardie, “The Middle Pillar”, 1938, p. 22). Here, Regardie aligns psychological well-being with the successful practice of Qabalistic and magical rituals, advocating for a harmonious relationship between these two realms.
2. The second model is Terminological Psychologization: Regardie often replaces esoteric metaphysical terminology with psychological terms while preserving the original esoteric meanings. In “The Art of True Healing” (1937), he uses psychological language to describe the process of visualisation and meditation, traditionally esoteric practices. For example, he refers to the visualisation of the Sephiroth in the Qabalistic Tree of Life as a form of mental exercise for psychological and spiritual health (Regardie, “The Art of True Healing”, 1937, p. 45). This approach does not alter the esoteric content but frames it in a more accessible language acceptable to contemporary audiences
3. The third mode is Reductive Psychologization: This mode is evident in Regardie’s interpretation of magical practices through the lens of psychological theories, often reducing esoteric concepts to psychological phenomena. In “The Tree of Life” (1932), Regardie interprets the practice of ceremonial magic as a method for accessing and integrating the unconscious mind, aligning with Freudian and Jungian psychoanalytic theories (Regardie, “The Tree of Life”, 1932, p. 120). He suggests that the symbols and rituals of magic are effective tools for psychological exploration and transformation, thereby reducing their esoteric significance to psychological mechanisms.
4. The fourth model is Idealistic Psychologization: Regardie maintains an identity between psychological and esoteric discourses without subordinating one to the other, viewing the psyche as the root of sacrality. In “A Garden of Pomegranates” (1932), he explores the Qabbalistic concept of the soul, aligning it with psychological states of consciousness (Regardie, “A Garden of Pomegranates”, 1932, p. 60). This approach does not diminish the esoteric understanding of the soul but rather reinterprets it through a psychological framework, suggesting that spiritual experiences are deeply rooted in the psyche.
Regardie’s work demonstrates a complex interplay of these psychologisation modes, intertwining psychological and esoteric elements in a nuanced manner. His early works blend psychological and esoteric elements, with clear articulations appearing in “My Rosicrucian Adventure” and “The Middle Pillar.” His later works, like “Roll Away the Stone,” return to earlier reductionist themes, equating magic with a primitive psychological system.
Regardie’s approach to psychologisation is not straightforward. His teachings and practices are infused with psychological elements, but labelling them simply as ‘psychologised’ does not fully capture the complexity of his ideas. A more accurate portrayal involves a four-part typology: the one we have just discussed, the complementary, terminological, reductive, and idealistic psychologization. This framework offers a clearer understanding of how Regardie melded psychological and esoteric discourses, providing a more nuanced perspective on the processes involved in his work.
In conclusion, while Regardie’s work integrates esoteric discourse with psychology, this integration is multifaceted and complex, characterised by various modes of psychologization. This differentiated typology reveals Regardie’s engagement in distinct psychologising strategies, used separately and in combination, sometimes leading to logical challenges but generally maintaining internal coherence. This clarification is crucial for accurately understanding Regardie’s contributions and refining the psychologization concept within modern esoteric discourse. Therefore, any claims about modern esoteric discourse being psychologised might benefit from being re-examined in light of this typology.
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📚REFERENCES📚
Asprem, E. (2012) Arguing With Angels: Enochian Magic and Modern Occulture. Albany: State University of New York Press.
Hanegraaff, W.J. (2006) ‘How Magic Survived the Disenchantment of the World’, Religion, 36(4), pp. 368.
Hanegraaff, W.J. (2012) Western Esotericism: A Guide for the Perplexed. London: Bloomsbury Academic.
Pasi, M. (2004) ‘La notion de magie dans le courant occultiste en Angleterre (1875–1947)’. (PhD diss., École Pratique des Hautes Études).
Pasi, M. (2012) ‘Varieties of Magical Experience’, in Bogdan, H. and Djurdjevic, G. (eds.) Occultism in a Global Perspective. Durham: Acumen Publishing, pp. 76.
Plaisance, C.A. 2015. Israel Regardie and the Psychologization of Esoteric Discourse. Correspondences: Journal for the Study of Esotericism. 3, pp.5–54.
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