Faint gibbering heard from somewhere near the restricted stacks
Tag Archives: aspirant
I sailed for Ceylon, chiefly because I had said I would go, certainly not in the hope of assistance from Allan. Perhaps because I had found my feet, he was, as will appear, allowed to guide them, in what seemed at first sight a new Path. I had got to learn that all roads lead to Rome. It is proper, more, it is prudent, more yet, it is educative, for the aspirant to pursue all possible Ways to Wisdom. Thus he broadens the base of his Pyramid, thus he diminishes the probability of missing the method which happens to suit him best, thus he insures against the obsession that the goat-track of his own success in the One Highway for all men, and thus he discounts the disappointment of discovering that he is not the Utter, the Unique, when it becomes plain that Magick, mysticism, and the mathematics are triplets, and that the Himalayan Brotherhood is to be found in Brixton.
then it hit him, a sensation that would have been familiar to any aspirant ever graduated from the High University. The inherent magic of all undergraduates— the magic of the last minute. The power to embrace any solution, no matter how insane or desperate.
This tale of an Englishman’s gradual induction into Sufism in Turkey provides an engaging, mystery-ridden narrative, and some convincing descriptions of mystical states. The angle is highly experiential, with little explanation of Sufi doctrine, and only a modicum regarding practices. The author-aspirant is eventually received into the Mevlevi Order, but it is unclear whether Hamid, his principal teacher throughout the account, is himself of the Mevleviye. Important social subtexts include the outsider status of Feild (not an orthodox Muslim) and the proscribed status of Sufism in Turkey. This latter item suggests that the story—which offers no specific dates—took place prior to the Turkish government’s lifting of its ban on the Mevlevi Order in the 1950’s.
It is a quick read, and I found myself pretty sympathetic to its ideals—despite its invocation of the “New Age” in the last chapter. The indicia note that “Portions of this book have appeared in New Age Journal.” The “last barrier” of the title doesn’t even occur until the epilogue, but it involves a pristine example of spiritual development by magical means.
Perhaps this book would be a good pick for those who savored the initiatory mechanics in Fight Club. It has that abusive (yet illuminating!) guru groove. [via]
The plural “Beings” in the title of this book is a little misleading. The text is not a discussion of polytheistic deity, angels, praeterhuman extraterrestrials, or hidden adepts. It is instead an application of game theory mathematics to the issue of relationships between a hypothetical person (P) and a “superior being” (SB). Moreover, the “superior being” postulated is of the sovereign type common to Abrahamic monotheism. In creating his preference rankings for applying various 2×2 game matrices to relations between SB and P, Brams uses interpretations of biblical narratives as justifications. My own esoteric interests had me coming to this book with curiosity about its conclusions relative to mahatmas or secret chiefs, but I find that its models are far more relevant to relations between an aspirant and his personal genius, or Holy Guardian Angel.
“Superior being” seems to be a deliberate weakening of the “supreme being” used in Western theological parlance. Brams is interested in modeling relations with a being whose powers and horizons immeasurably exceed the human, but he is not concerned with the traditional and trivial paradoxes of rigorous omnipotence. By positing an SB that submits to the calculus of the games in this book, he suggests that the answer to the question “Could God create a rock so big that He couldn’t lift it?” is certainly yes. And he accurately points out the fact that some passages of the Bible indicate a God of vast but finite power.
Still, the dependence on biblical notions of divine behavior is awfully limiting for anyone with a genuine philosophical interest in “superior beings.” The author seems to admit as much when he refers to a game schematic “which seems to offer a generic representation of God’s retribution in the Bible — and maybe elsewhere” (139). (Even so, the notion of the Biblical God as the national genius of the Hebrews makes these game representations reasonable on a certain level.) Brams does provide some interesting challenges to Pascal’s Wager, and he concludes with a novel perspective on the Problem of Evil.
The book is also an engaging introduction to the mathematical techniques involved in game theory analyses. Brams presumes no prior experience in game theory on the reader’s part, and provides a rich context for examining these logical tools. [via]
“In all the schools of the Mysteries, as well as in all the great religions of the world, the attainment of the spiritual goal just described is enacted or taught under the veil of a tragic episode analogous to that of our third degree; and in each there is a Master whose death the aspirant is instructed he must imitate in his own person.” [via]