Dion Fortune (born Violet Mary Firth, 6 December 1890 – 6 or 8 January 1946) was a British occultist, ceremonial magician, and writer. She was a co-founder of the Fraternity of the Inner Light, an occult organisation that promoted philosophies which she claimed had been taught to her by spiritual entities known as the Ascended Masters. A prolific writer, she produced a large number of articles and books on her occult ideas and also authored seven novels, several of which expound occult themes.
Fortune was born in Llandudno, Caernarfonshire, North Wales, to a wealthy upper middle-class English family, although little is known of her early life. By her teenage years she was living in England's West Country, where she wrote two books of poetry. After time spent at a horticultural college she began studying psychology and psychoanalysis at the University of London before working as a counsellor in a psychotherapy clinic. During the First World War she joined the Women's Land Army and established a company selling soy milk products. She became interested in esotericism through the teachings of the Theosophical Society, before joining an occult lodge led by Theodore Moriarty and then the Alpha et Omega occult organisation.
She came to believe that she was being contacted by two Ascended Masters, the Master Rakoczi and the Master Jesus, and underwent trance mediumship to channel the Masters' messages. In 1922 Fortune and Charles Loveday claimed that during one of these ceremonies they were contacted by Masters who provided them with a text, The Cosmic Doctrine. Although she became the president of the Christian Mystic Lodge of the Theosophical Society, she believed the society to be uninterested in Christianity, and split from it to form the Community of the Inner Light, a group later renamed the Fraternity of the Inner Light. With Loveday she established bases in both Glastonbury and Bayswater, London, began issuing a magazine, gave public lectures, and promoted the growth of their society. During the Second World War she organised a project of meditations and visualisations designed to protect Britain. She began planning for what she believed was a coming post-war Age of Aquarius, although she died of leukemia shortly after the war's end.
Fortune is considered one of the most significant occultists and ceremonial magicians of the early 20th century. The Fraternity she founded survived her and in later decades spawned a variety of related groups based upon her teachings. Her novels in particular proved an influence on later occult and modern Pagan groups such as Wicca.
Biography
Early life: 1890–1913
thumb|upright=1.2|right|An illustration of Fortune's hometown, Llandudno, in 1860
Fortune was born Violet Mary Firth on 6 December 1890 at her family home on Bryn-y-Bia Road in Llandudno, North Wales. Her background was upper middle-class; the Firths were a wealthy English family who had gained their money through the steel industry in Sheffield, Yorkshire, where they had specialised in the production of guns. Fortune's paternal grandfather John Firth had devised a family motto, "Deo, non Fortuna" ("God, not Luck"), to mark out their nouveau riche status; she would later make use of it in creating her pseudonym.
One of John's sons – and Fortune's uncle – was the historian Charles Harding Firth, while her father, Arthur, had run a Sheffield law firm prior to establishing a hydropathic establishment in Limpley Stoke, Wiltshire. In August 1886 Arthur Firth married Sarah Jane Smith, before they relocated to Llandudno where Arthur established the new Craigside Hydrotherapeutic Establishment. Sarah was keenly interested in Christian Science, and Gareth Knight notes that both of Firth's parents were active practitioners of the religion, while fellow biographer Alan Richardson expresses doubt that there was sufficient evidence as to the seriousness with which Fortune herself regarded it.
Little is known about Fortune's time in Wales, in part because throughout her life she was deliberately elusive when providing biographical details about herself. In later life she reported that from the age of four she had experienced visions of Atlantis, something which she believed were past life memories. The Firths were still in Llandudno in 1900, although by 1904 Fortune was living in Somerset, south-west England. That year, she authored a book of poetry, titled Violets, which was likely published by her family. It was reviewed in the May 1905 volume of The Girls' Room, in which it was accompanied by the only known photograph of Fortune as a girl. In 1906, her second book of poetry, More Violets, was published.
After John Firth's death, Arthur moved with his family to London. According to Richardson they lived in the area around Liverpool Street in the east of the city, although Knight gives a different account, stating that they lived first in Bedford Park and then Kensington, both in the west of the city. From January 1911 to December 1912 Fortune studied at Studley Agricultural College in Warwickshire, a horticultural institution which advertised itself as being ideal for girls with psychological problems. Her proficiency with poultry led her to become a staff member at the college from January to April 1913. She later claimed that at the college she was the victim of mental manipulation from her employer, the college warden Lillias Hamilton, In February 1940, she undertook a visualisation in which she imagined angelic forces patrolling Britain's coast, believing that in doing so she was helping to make these forces a reality. She urged Fraternity members to repeat a mantra every time the German Luftwaffe began bombing Britain, through which she hoped to call upon "Invisible Helpers" from the "Inner Planes" to aid the people affected. The Fraternity's London headquarters were damaged during the Blitz, although roofing repairs were made and the group were able to move back into the building after a week. In August 1940, the group had to suspend publication of Inner Light as a result of paper shortages in Britain.
thumb|left|Fortune's grave in Glastonbury Cemetery
After the United States entered the conflict in December 1941, Fortune began assembling plans for the post-war period, believing it would mark the dawning of the Age of Aquarius. In the spring of 1942 the Fraternity recommenced the Guild's Sunday services, and in March 1943 Fortune announced a new study course for aspiring members. As part of her plans for the post-war period, Fortune began mooting the idea of bringing together all of Europe's occultists to pool their knowledge. She also began discussing the possibility of uniting occult groups with the Spiritualist movement, writing articles that were more favourable towards Spiritualist mediums than she had previously been and meeting with Charles Richard Cammell, the editor of Light—the magazine of the College of Psychic Studies—who then published a favourable article about her. By at least 1942, Fortune corresponded with the prominent occultist and ceremonial magician Aleister Crowley, praising him as "a genuine adept" despite the many differences between their respective occult philosophies. She later visited him at his home in Hastings, with Crowley's assistant Kenneth Grant noting that the pair got along well.
In August 1940, Fortune embarked on a further project of trance mediumship, this time with her Alpha et Omega mentor, Curtis-Webb (now renamed Maiya Tranchall-Hayes), in the hope of contacting the same Masters who they believed had aided the Hermetic Order of the Golden Dawn. In doing so, they believed that they were channelling messages from an entity known as "the Shemesh of the Aquarian Age". These communications were received between April 1941 and February 1942, and together became known as "the Arthurian Formula"; they provided the basis of much of the Fraternity's 'Greater Mystery' work following the war. The claims produced in these channelled meditations presented the Arthurian myths as racial memories that had been passed down from Atlantis, having been brought to Britain by Atlantean settlers after the cataclysm that destroyed their island. It also set forward a threefold system of training: that of Arthur and his Round Table Fellowship, that of Merlin and the Faery Woman, and that of Guinevere and the Forces of Love.
In late 1945, Fortune fell ill, and was unable to give her scheduled address to the Fraternity on that year's winter solstice.
She died at Middlesex Hospital of leukaemia in January 1946, at the age of 55. Her body was transferred to Glastonbury, where it was buried in a funeral overseen by the Reverend L. S. Lewis, vicar of St. John's Church. When Loveday died shortly after, he was buried close to her.
She bequeathed most of her money to her Society. During Fortune's lifetime, some of the Fraternity members had expressed concerns with regard to the organisation becoming a personality cult revolving around her, and so following her death they did not encourage an interest in her biography. Members of the society have alleged that her successor destroyed most of her diaries, correspondences, and photographs. However, a number of her books would be published posthumously, among them The Cosmic Doctrine, which appeared in 1949, and her novel Moon Magic, published in 1956.
Novels
Fortune completed seven novels during her lifetime. Four were occult and fantasy themed: The Demon Lover, The Winged Bull, The Goat-Foot God, and The Sea Priestess. The literary scholar Susan Johnson Graf categorises these alongside the work of H. Rider Haggard, Algernon Blackwood, Charles Williams, and Arthur Machen. The other three were romantic thrillers published under the pseudonym of "V. M. Steele": The Scarred Wrists, Hunters of Humans, and Beloved of Ishmael. Writing thrillers was one of few activities Fortune took part in unconnected to her magical work, and was something she did not publicise. Knight believed these three novels testified to the idea that "she must really have loved writing for writing's sake". An eighth novel, Moon Magic, was left unfinished but completed by her protégé and published posthumously.
Fortune saw her occult novels as an important part of her Fraternity work, initiating readers into the realms of occultism by speaking to their subconscious, even when their conscious mind rejects occult teachings. She thus perceived them as a means of disseminating her teachings to a wider audience. Each was related to one of the Sephirah on the Qabalic Tree of Life: The Winged Bull was associated with Tiphareth, The Goat-Foot God with Malkuth, and The Sea Priestess with Yesod.
Fortune's first novel was The Demon Lover, which tells the story of Veronica Mainwaring, a young virgin woman who becomes the secretary to a malevolent magician, Justin Lucas, who seeks to exploit her latent mediumistic powers for his own purposes. Although she falls in love with him, she eventually escapes his entrapments through her devotion to Christianity. Her next work, The Winged Bull, focuses on Ursula Brangwyn, who had been harmed by her involvement in an unscrupulous occult group but meets with Ted Murchison, whom she subsequently marries. The characters in The Winged Bull are based upon real people in Fortune's life; Murchison is based on her husband, for example, and she modeled Brangwyn after herself. The character of Hugo Astley has been interpreted as a "barely veiled fictional portrait" of Aleister Crowley. Richardson felt that The Winged Bull was "in many ways the worst of her books". The scholar Andrew Radford suggested that the novel reflected a "zeal in promoting a socially responsible occultism rooted in orthodox gender roles" and demonstrated her growing concern that occultism was increasingly being associated with what she regarded as an immoral cosmopolitan elite synonymous with Crowley and his activities.
The Goat-Foot God revolves around a wealthy widower, Hugh Patson, who teams up with an esoteric bookseller to seek out the ancient Greek god Pan. They achieve this with the aid of a poverty-stricken artist, Mona Wilton, who becomes close to Patson as the novel progresses. Richardson described The Goat-Foot God as "a masterpiece ... the finest occult novel ever written". The Sea Priestess is about Wilfred Maxwell, a man living with his mother and sister who learns to commune with the Moon after an asthma attack. He meets with Le Fay Morgan, a spiritual adept, and together they enter an obsessive (on Wilfred's part) but platonic relationship while establishing a temple to the sea gods.
Fortune's novels all follow the same basic theme: a heroine – a priestess and initiatrix who is magically experienced and assertive – who meets a man and saves him from himself. In her later novels this entails the duos reconstructing or revitalising a ritual space and working magical rituals to channel cosmic forces and bring them into balance.
In her discussion of Fortune's work, Sonja Sadovsky stated that the "unique element" of Fortune's fiction was "the recurring plotline of esoteric romance told from the priestess's viewpoint", suggesting that her female characters provided a template from which female readers could build upon in their own spiritual practice. Sadovsky further suggested that there were two types of priestess who appeared in Fortune's novels, the "Earth Mother" and the "Moon Mistress". According to Sadovsky, the "Earth Mother" was represented by the character of Mona Wilkins in The Goat-Foot God and that of Molly Coke in The Sea Priestess. She suggested that these characters derived their power from the masculine/feminine polarity and the creative power of sex, and that they also required a male priest in order to initiate them into their spiritual mysteries and to reach their full potential. The second type of priestess, the "Moon Mistress", appeared as Vivien/Lilith le Fay Morgan in The Sea Priestess and then becomes more dominant in Moon Magic. According to Sadovsky, this is a celibate figure who concentrates her creative powers on training priestesses and dealing with occult matters.
Belief and teachings
Religion and race
Fortune identified her beliefs as being part of what she termed "the Western Mystery Tradition".
She adhered to a form of esoteric Christianity, and has been described as a Christian Qabalist, and as "a devout mystical Christian", albeit "a very unorthodox one". She expressed the opinion that "in any school of Western mysticism the author and finisher of our faith must be Christ Jesus, the Great Initiator of the West", and treated "the Master Jesus" as her personal spiritual guide. She believed that the teachings passed down from the Hermetic Order of the Golden Dawn served the purpose of recovering "sacred mysteries" or gnosis that had been overlooked by mainstream Christianity. Accordingly, she had no allegiance to any established Christian churches and was often critical of mainstream clergy. Moreover, she rejected a number of traditional Christian doctrines, such as that surrounding Heaven and Hell.
However she is also rightly described as a student of Hermetic Qabalah. Indeed Knight recognises that her work was Hermetic in nature, "Whether she realised it or not, for this was before Frances Yates had made the roots of the Hermetic tradition more accessible..."
There is no evidence that Fortune considered herself to be a Pagan. However, by the late 1930s, Fortune had developed some interest in the religion of ancient Egypt, but treated it as a preparation for the higher truth of Christianity. In the 1930s her attitude began to change as she became more favourable to pre-Christian religion, likely under the influence of her husband, Seymour, and D. H. Lawrence's The Rainbow, of which she was a fan. By The Winged Bull, she was declaring that pre-Christian gods were just as valid as facets of the divine as the Christian God, and around this time she began to adopt an increasingly critical attitude to Christianity, stating that it had been greatly degraded since its origins and distorted by "those two crusty old bachelors", Paul the Apostle and Augustine of Hippo. In her next novel, The Goat-Foot God, Fortune had fully embraced the idea of a modern Paganism reviving the belief systems of pre-Christian Europe, referring to this as "Vitamin P" and declaring that it was needed to heal the modern world. Around this time she began promoting the claim that "All the gods are one god, and all the goddesses are one goddess". However, during the Second World War her writings became more pronouncedly Christian once again.
Fortune believed in the existence of an underlying commonality between the teachings of Western esoteric orders and Asian religious traditions. Nevertheless, she believed that particular spiritual traditions were allotted to specific racial groups, stating that "the Great White Lodge gives to each race the religion suited to its needs". Writing in The Occult Review, Fortune stated: "Do not let it be forgotten that our traditions are racial. What that great initiate Rudolf Steiner did for the German-speaking races someone must do for those who use a Latin-root language and the Anglo-Saxon tongue."
She did not agree with allowing spiritual and magical techniques to transmit between different cultures, believing that to do so caused damage; she for instance cautioned against allowing Western esoteric teachings to be practised in India because "the Hindu dies readily from shock". Equally she strongly opposed the adoption of Asian religious techniques into Western esotericism, distancing herself from occultists who did so. In her words, she must "recommend to the white races the traditional Western system, which is admirably adapted to their psychic constitution". She nevertheless perceived value in Westerners studying Asian disciplines like Yoga on a theoretical level, so long as they eschewed any attempt to put these teachings into practice.
The religious studies scholar Gordan Djurdjevic highlighted that 21st century readers would likely deem there to be "a strong cultural essentialism and even racial prejudice in her writings", but that ideas regarding the close relationship between "culture, race, and religion" were "a part of everyday discourse" in Britain during her lifetime.
Magic
Fortune was a ceremonial magician. The magical principles on which her Fraternity was based were adopted from the late nineteenth century Hermetic Order of the Golden Dawn, with other influences coming from Theosophy and Christian Science. The magical ceremonies performed by Fortune's Fraternity were placed into two categories: initiations, in which the candidate was introduced to magical forces, and evocation, in which these forces were manipulated for a given purpose.
The Fraternity's rituals at their Bayswater temple were carried out under a dim light, with Fortune claiming that bright light disperses etheric forces. An altar was placed in the centre of a room, with the colours of the altar-cloth and the symbols on the altar varying according to the ceremony being performed. A light was placed on the altar while incense, usually frankincense, was burned. The senior officers sat in a row along the eastern end of the room, while officers—who were believed to be channels for cosmic forces—were positioned at various positions on the floor. The lodge was opened by walking around the room in a circle chanting, with the intent of building a psychic force up as a wall. Next, the cosmic entities would be invoked, with the members believing that these entities would manifest in astral form and interact with the chosen officers.
Fortune was particularly concerned with the issue of sex. In her early works she displayed a prudish attitude regarding sexuality, warning her readers about the perceived perils of masturbation, extra-marital sex, same-sex sexual activity, abortion, and free love. The only form of sexual expression that she considered appropriate was that between a heterosexual married couple, and she promoted a form of 'psychic masturbation' to quell any sexual urges that a celibate individual may have. According to Richardson, she was "a prude, at least by today's standards". In her later works she exhibited a more positive attitude toward sexuality, describing the sexual union between a man and woman as the most powerful expression of a "life-force" which flows throughout the universe. She believed that this erotic attraction between men and women could be harnessed for use in magic. She urged her followers to be naked under their robes when carrying out magical rituals, for this would increase the creative sexual tension between the men and women present. Although sex features in her novels, it is never described in graphic detail. Nevertheless, her later occult novels entail depictions of heterosexual sex outside of marriage, suggesting that by this point Fortune no longer believed that sex must be restrained to wedlock. The scholar Andrew Radford noted that Fortune's "reactionary and highly heteronormative" view of "sacralised sexuality" should be seen as part of a wider tradition among esoteric currents, going back to the ideas of Emanuel Swedenborg and Andrew Jackson Davis and also being found in the work of occultists like Paschal Beverly Randolph and Ida Craddock.
Fortune was among those who popularised the idea of a division between the left-hand path and right-hand path which had been introduced to Western esotericism by the Theosophist Helena Blavatsky. In doing so Fortune connected her disparaging views on what she considered to be the left hand path to the moral panic surrounding homosexuality in British society. Her works contained commentaries in which she condemned the "homosexual techniques" of malevolent male magicians, and she claimed that the acceptance of homosexuality was the cause of the downfall of the ancient Greek and Roman civilisations. The manner in which she sought to demonise the left hand path has been compared to that found in the work of English novelist Dennis Wheatley.
Personality and personal life
The historian Claire Fanger noted that Fortune exhibited a "dynamic personality and confident leadership". Janine Chapman, an esotericist who researched Fortune's life, stated that "in her prime", Fortune was "a strong, magnetic personality" with "an active, intellectually curious mind" who was also "physically imposing". Chapman noted that while studying at horticultural college, Fortune had earned a reputation for having a "keen sense of humor", being particularly fond of practical jokes. Richardson characterised Fortune as being "honest, and often ruthless with her honesty", adding that she was "an essentially good woman who had strands of darkness within". Chapman noted that she "set an example of super-achievement, self-sacrifice, and personal integrity" and that "sexually, she was modest, faithful, and chaste". In her later years, she earned a nickname among her friends in the Fraternity; "The Fluff".
Chapman characterised Fortune's marriage as "rocky", and the marriage produced no children. In later life, there were unsubstantiated rumours that Fortune had sexual relationships with both men and women, and in particular that she had a relationship with Tranchall-Hayes.
Fortune did not involve herself or her group in any explicitly political movement or party. The historian Ronald Hutton noted that in her political and social views, Fortune was likely a High Tory, with Richardson noting that politically, she was "somewhat aligned" to the ideas of the Conservative politician Winston Churchill. Graf noted that although Fortune was not involved in the feminist movement and did not associate with feminists, she "thought herself every bit as powerful, capable, independent, and discerning as any man, and she worked to spiritually empower women." When staying at Queensborough, Fortune kept to a vegetarian diet.
Reception and legacy
According to Richardson, Fortune fell into "relative obscurity" after her death, having been overshadowed by her more famous contemporary, Aleister Crowley. The historian of esotericism Dave Evans agreed, stating that Fortune had been "somewhat less" influential than Crowley.
Hutton nevertheless considered her to be the "foremost female figure" of early 20th century British occultism, while historian Alex Owen referred to her as "one of the most significant clairvoyants and occultists of the postwar period". Similarly, Knight termed her "one of the leading occultists of her generation", and the anthropologist Tanya Luhrmann referred to her as "one of the most influential twentieth-century magicians". Another esotericism scholar, Nicholas Goodrick-Clarke, said Fortune was an "important heir of the Golden Dawn, and she had a significant influence on modern Western esotericism". Religious studies scholar Stephen Sutcliffe described her as having "played a key role in the cult of Glastonbury in the interwar years", while anthropologist Susan Greenwood thought Fortune's emphasis on a masculine/feminine polarity as the basis for magical working was a significant influence on both later ceremonial magic and Wicca.
thumb|left|upright=1.1|The church of St. John the Baptist, Glastonbury; Fortune's funeral was performed here by the Reverend L. S. Lewis, and her body interred in the Wells Road cemetery nearby
Fortune's Fraternity survived her, and was renamed the Society of the Inner Light in 1946; the change was a legal refinement to help the group achieve charitable status. It continues to operate into the early 21st century. The Society sold the Chalice Orchard, which was eventually purchased by Geoffrey Ashe, and in 1959 sold their Bayswater headquarters after the socio-economic decline of the area, instead establishing a base in North London. While retaining its basis in Fortune's original teachings, the Society has changed its emphasis according to who has led it over the years. At various points it has been heavily influenced by Alice Bailey's ideas about the Ascended Masters, the ideas of Subud, and the use of Scientology's E-meters. In 1961, the Society adopted a new approach which further emphasised and foregrounded its Christian identity. This generated controversy in the group, with Gareth Knight leaving to form his own lodge based on Fortune's teachings, known as the Gareth Knight Group. In 1973 one of Fortune's students, W. E. Butler, likewise split with the Fraternity to found his own group in Jersey, the Servants of the Light, which would later be taken over by Dolores Ashcroft-Nowicki and remains one of the world's largest esoteric organizations in the early 21st century maintaining about 1000 active students. In 1975, another member of the Society, Alan Adams, departed to start the London Group, which was initially based in outer London but later moved to the East Midlands.
By the late 1990s the Society's membership had dropped to a few dozen, and under the control of a new warden it invited Knight to return to the group in order to help promote it. Knight agreed, leaving his own lodge to publish two works by Fortune based on her material in the Society's archive, and authoring a biography of her. The 1990s saw a number of pioneering biographical studies of Fortune, including Alan Richardson's in 1991 and Janine Chapman's in 1993. Richardson's book relied heavily on the recollections of Christine Hartley, while the publication of Fielding and Carr was based upon the authors' interactions with older members of the Society. However, in 2007 Graf noted that Fortune had yet to receive much scholarly attention.
In the early 21st century, Evans noted that Fortune's work was "still influential in some magical quarters", highlighting that in his experience she was one of only three female ceremonial magicians—alongside Leah Hirsig and Jaq Hawkins—that modern esotericists could readily name.
Fortune's literary influence on modern Paganism
The religious studies scholar Hugh Urban noted that Fortune was "one of the key links" between early twentieth-century ceremonial magic and the developing Pagan religion of Wicca. Similarly, the Wiccan high priestess Vivianne Crowley characterised Fortune as a "proto-Pagan". The scholar and esotericist Nevill Drury stated that Fortune "in many ways anticipated feminist ideas in contemporary Wicca", particularly through her belief that all goddesses were a manifestation of a single Great Goddess. Graf agreed, adding that Fortune's works found "resonance" in the work of the later feminist Wiccan Starhawk, and in particular in the latter's 1979 book, The Spiral Dance.
In researching ceremonial magic orders and other esoteric groups active in the London area during the 1980s, Luhrmann found that within them, Fortune's novels were treated as "fictionalized ideals" and that they were recommended to newcomers as the best way to understand magic. The Pagan studies scholar Joanne Pearson added that Fortune's books, and in particular the novels The Sea Priestess and Moon Magic, were owned by many Wiccans and other Pagans. The religious studies scholar Graham Harvey compared The Sea Priestess to the Wiccan Gerald Gardner's 1949 novel High Magic's Aid, stating that while neither were "great literature", they "evoke Paganism better than later more didactic works".
Fortune's priestesses were an influence on the characters of Marion Zimmer Bradley's The Mists of Avalon, and her ideas were adopted as the basis for the Aquarian Order of the Restoration, a ceremonial magic group led by Bradley. Her works also influenced Bradley's collaborator and fellow Order member Diana Paxson. As of 2007, Fortune's latter three novels remained in print and had a wide readership. Evans nevertheless believed that her writings were "stuck in their era" in many places; as evidence, he highlighted passages in which Fortune warns her readers that their Indian servants may steal their body waste products for use in the worship of the Hindu goddess Kali.
Bibliography
Non-fiction
{| class="wikitable sortable"
|-
! Year of publication
! Title
! Publisher
|-
| 1922
| *
| Dodd, Mead and Company
|-
| 1924
|
| W. Rider & Son
|-
| 1925
| *
| C. W. Daniel Company
|-
| 1925
| The Soya Bean
| C.W. Daniel Company
|-
| 1928
| The Problem of Purity *
| Rider & Company
|-
| 1928
| The Esoteric Orders and Their Work
| Rider & Company
|-
| 1929
| Sane Occultism
| Rider & Company
|-
| 1930
| Mystical Meditations on the Collects
| Rider & Company
|-
| 1930
| Psychic Self-Defense
| Rider & Company
|-
| 1930
| The Training and Work of an Initiate
| Rider & Company
|-
| 1931
| Spiritualism in the Light of Occult Science
| Rider & Company
|-
| 1932
| Through the Gates of Death
| The Inner Light Publishing Society
|-
| 1934
| Avalon of the Heart *
| Frederick Muller
|-
| 1935
| The Mystical Qabalah
| Williams and Norgate
|-
| 1935
| Practical Occultism in Daily Life
| Aquarian Press
|-
| 1949
| The Cosmic Doctrine
| Aquarian Press
|-
| 1962
| Aspects of Occultism
| Aquarian Press
|-
| 1962
| Applied Magic
| Aquarian Press
|-
| 1969
| The Magical Battle of Britain: The War Letters of Dion Fortune<br>(edited by Gareth Knight)
| Golden Gate Press
|-
| 1999
| Principles of Hermetic Philosophy<br>(edited by Gareth Knight)
| Thoth Publications
|-
| 1997
| An Introduction to Ritual Magic<br>(with Gareth Knight)
| Thoth Publications
|}
<small>* = Published under the name "Violet M. Firth"</small>
Fiction
A list of Fortune's fiction works was provided by Knight:
{| class="wikitable sortable"
|-
! Year of publication
! Title
! Publisher
|-
| 1922 (published as short stories);<br> 1926 (collected volume)
|
| Noel Douglas (collected volume)
|-
| 1927
|
| Noel Douglas
|-
| 1935
|
| Williams and Norgate
|-
| 1935
| *
| Stanley Paul
|-
| 1935
| Hunters of Humans *
| Stanley Paul
|-
| 1936
| *
| Stanley Paul
|-
| 1936
| The Goat-Foot God
| Williams and Norgate
|-
| 1938
| The Sea Priestess
| Inner Light Publishing Company
|-
| 1957
| Moon Magic
| Aquarian Press
|}
<small>* = Published under the name "V. M. Steele"</small>
See also
- Margaret Lumley Brown
References
Footnotes
Sources
:
Further reading
External links
- The Society of the Inner Light website
- Short biography at the Inner Light site
- The Companions of Dion Fortune website