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the prestigious Col- lège de France. He was already a celebrated if controversial thinker and writer when, in , he achieved widespread international fame with the publication of L’Evolution Créatrice. This was the book that introduced a wide reading public to his philosophy of creativity and evolution and established the influence of Bergsonian vitalism in Britain and the United States. Berg- son’s ideas gained ground in Britain towards the end of the first decade of the new century, and over two hundred articles about him appeared in the British press between

-hypnosis constitution of man (concept), – Cook, Florence, , n cosmogony: understanding of,  cosmology: Dee’s system of, , –, ; interests in,  creativity: intuition allied with, –, –; magic linked to, –; source of, ; in subliminal manifestations, , – Criminal Law Amendment Act (), – crisis of faith: pervasiveness of, –, . See also search for meaning Crookes, William, , , n Crowley, Aleister: Algiers journey of, , –, ; androgyny/wholeness as goals of, , –; on angel and super- normal

.” Occultists, of course, understood that “imagination is a reality,” and that “when the Imagination creates an image—and the Will directs and uses that image, marvellous magical effects may be obtained.” Magicians of the Golden Dawn were taught that “Imagination is the Creative Faculty of the human mind, the plastic energy—the Formative Power,” but that it must be harnessed to the magician’s will in an intense display of controlled creativity if powerful and desired magical effects are to be achieved. They were re- minded of the Cabalistic teaching “that man, by his creative