Theodor Adorno links the occultism of his time with commodity fetishism. Via the Autodidact Project:
I. The tendency to occultism is a symptom of regression in consciousness. This has lost the power to think the unconditional and to endure the conditional. Instead of defining both, in their unity and difference, by conceptual labour, it mixes them indiscriminately. The unconditional becomes fact, the conditional an immediate essence. Monotheism is decomposing into a second mythology. “I believe in astrology because I do not believe in God”, one participant in an American socio-psychological investigation answered. Judicious reason, that had elevated itself to the notion of one God, seems ensnared in his fall. Spirit is dissociated into spirits and thereby forfeits the power to recognize that they do not exist. The veiled tendency of society towards disaster lulls its victims in a false revelation, with a hallucinated phenomenon. In vain they hope in its fragmented blatancy to look their total doom in the eye and withstand it. Panic breaks once again, after millennia of enlightenment, over a humanity whose control of nature as control of men far exceeds in horror anything men ever had to fear from nature.
II. The second mythology is more untrue than the first. The latter was the precipitate of the state of knowledge of successive epochs, each of which showed its consciousness to be some degrees more free of blind subservience to nature than had the previous. The former, deranged and bemused, throws away the hard-won knowledge of itself in the midst of a society which, by the all-encompassing exchange-relationship, eliminates precisely the elemental power the occultists claim to command. The helmsman looking to the Dioscuri, the attribution of animation to tree and spring, in all their deluded bafflement before the unexplained, were historically appropriate to the subject’s experience of the objects of his actions. As a rationally exploited reaction to rationalized society, however, in the booths and consulting rooms of seers of all gradations, reborn animism denies the alienation of which it is itself proof and product, and concocts surrogates for non-existent experience. The occultist draws the ultimate conclusion from the fetish-character of commodities: menacingly objectified labour assails him on all sides from demonically grimacing objects. What has been forgotten in a world congealed into products, the fact that it has been produced by men, is split off and misremembered as a being-in-itself added to that of the objects and equivalent to them. Because objects have frozen in the cold light of reason, lost their illusory animation, the social quality that now animates them is given an independent existence both natural and supernatural, a thing among things.
III. By its regression to magic under late capitalism, thought is assimilated to late capitalist forms. The asocial twilight phenomena in the margins of the system, the pathetic attempts to squint through the chinks in its walls, while revealing nothing of what is outside, illuminate all the more clearly the forces of decay within. The bent little fortune-tellers terrorizing their clients with crystal balls are toy models of the great ones who hold the fate of mankind in their hands. Just as hostile and conspiratorial as the obscurantists of psychic research is society itself. The hypnotic power exerted by things occult resembles totalitarian terror: in present-day processes the two are merged. The smiling of auguries is amplified to society’s sardonic laughter at itself; gloating over the direct material exploitation of souls. The horoscope corresponds to the official directives to the nations, and number-mysticism is preparation for administrative statistics and cartel prices. Integration itself proves in the end to be an ideology for disintegration into power groups which exterminate each other. He who integrates is lost.
IV. Occultism is a reflex-action to the subjectification of all meaning, the complement of reification. If; to the living, objective reality seems deaf as never before, they try to elicit meaning from it by saying abracadabra. Meaning is attributed indiscriminately to the next worst thing: the rationality of the real, no longer quite convincing, is replaced by hopping tables and rays from heaps of earth. The offal of the phenomenal world becomes, to sick consciousness, the mundus intelligibilis. It might almost be speculative truth, just as Kafka’s Odradek might almost be an angel, and yet it is, in a positivity that excludes the medium of thought, only barbaric aberration alienated from itself, subjectivity mistaking itself for its object. The more consummate the inanity of what is fobbed off as “spirit” — and in anything less spiritless the enlightened subject would at once recognize itself, — the more the meaning detected there, which in fact is not there at all, becomes an unconscious, compulsive projection of a subject decomposing historically if not clinically. It would like to make the world resemble its own decay: therefore it has dealings with requisites and evil wishes. “The third one reads out of my hand,/ She wants to read my doom!” In occultism the mind groans under its own spell like someone in a nightmare, whose torment grows with the feeling that he is dreaming yet cannot wake up.
Read more here.