MARX/harvey X LAGALISSE X dee/CROWLEY
Marx famously claimed that “The philosophers have hitherto only interpreted the world in various ways,” he famously said. “The point, however, is to change it.”
Aleister Crowley famously defined magic as, "The science and art of causing change to occur in conformity with will."
How do we change the world? What is the role of magic and ritual?
David Harvey, from The Enigma of Capital, chapter 5, writing on Marx's Capital, chapter 15:
"Imagine a situation in which capital revolves through seven different but inter-related ‘activity spheres’ in search of profit. the whole configuration constitutes a socio-ecological totality. ...
The danger for social theory as well as for popular understandings is to see one of the spheres as determinant. The argument is not that the seven spheres should always be given equal weight, but that the dialectical tension within their uneven development should always be born in mind. ...
Perhaps one of the biggest failures of past attempts to build socialism has been the reluctance to engage politically across all of these spheres and to let the dialectic between them open up possibilities, rather than close them down. ...
How, then, might revolutionary strategies be construed in the light of this co-evolutionary theory of social change? where shall we start our revolutionary anti-capitalist movement?
The implication here is that we can start anywhere and everywhere, as long as we do not stay where we start from! The revolution has to be a movement in every sense of that word. if it cannot move within, across and through the different spheres then it will ultimately go nowhere at all."
Seventeenth century occultist (and colonizer) John Dee described the divine totality in seven parts, illustrated here in the diagram Sigillum Dei Aemeth.
How is the coming society a reflection of the divine?
Erica Lagalisse, Occult Features of Anarchism:
"Modern anarchism has never been purely atheist except in name, and instead develops based on overlapping syncretic pagan cosmologies that behold the immanence of the divine. ...
Revolutionary brotherhoods that proliferated at the turn of the nineteenth century derived much of their power from their association with perennial secrets and magical power, and that this imaginary and their related style of social organization were fundamental to the development of what we come to recognize as modern revolutionism. ...
Communist and anarchist symbolism, such as the red star and the circle-A, date back to this period and also have Masonic origins. The star, which hosts an endless charge of esoteric meanings in both the Hermetic and Pythagorean traditions, had been adopted in the eighteenth century (some say seventeenth) by Freemasons to symbolize the second degree of membership in their association—that of Comrade (Compañero and Camarade in my sources). Among socialists, it was first used by members of the Memphite lodges and then the IWA."