We seek truth in all human experience, principally because we want security; we want that certainty that we are not deceiving ourselves. The question is, how do we know when we have attained truth? To most of us, truth consists of the substantiation of our ideas.
Magic was just something people liked to believe in, something they thought they could feel or sense, something that made everything more than just mechanical certainty. Something that made them more than flesh and bone.
C Robert Cargill, Sea of Rust
My questions go deeper than that; they are doubts about my faith. I have only one certainty: there exists a parallel spiritual universe that impinges on the world in which we live. Apart from that, everything else seems absurd to me—sacred books, revelations, guides, manuals, ceremonies … and, what is worse, they appear to have no lasting effects.
Paulo Coelho, Aleph
An irregular hodgepodge of links gathered together … Omnium Gatherum for March 26th, 2014
“Unconditional Forecast. It is a Black Sun. 100% Certainty.” — Space: 1999, “Black Sun,” November 1975 [via]
- Professor Bergman in Space: 1999, “Black Sun” [HT Unmann-Wittering]; from the thin-blue-line dept.
“There is a thin line between science and mysticism.”
- Reginald Dalton in Blackwood’s Standard Novels, Vol X; from the gpoy dept.
“Suddenly the clock strikes twelve, and the Frater Bibliothecarius whispers, ‘Dinner!’ […] the western sun staining with admonitory glories the painted window over against the successful negociator, the sudden half-sorrowful, half-ecstatic departure.—There is a life and truth about the whole affair that must send their charm into every bosom and force, even from the man that prefers a book to a title-page, a momentary echo of, ‘I should like to dine with this Nongtong-paw.'”
- “Before the Garden Gnome, the Ornamental Hermit: a Real Person Paid to Dress Like a Druid” — Allison Meier, Atlas Obscura; from the we’ll-make-great-pets dept.
“The ornamental hermit vanished at the end of the 18th century. In The Hermit in the Garden, [Gordon] Campbell chronicles the remains in a ‘catalogue of hermitages,’ listing whether they are destroyed, extant, or never built at all. However, the humble hermit may not have left us entirely. As Campbell argues, ‘the garden hermit evolved from the antiquarian druid and eventually declined into the garden gnome.'”
- “The future of the library catalogue“, a presentation from Facet Publishing about Catalogue 2.0: The Future of the Library Catalogue, edited by Sally Chambers; from the met-a-data-for-drinks dept.
- Amy Brose quoting presenters at Library Tech Conference 2014, via tweet [HT Nancy Sims]; from the golem dept.
“if there is a theme from this conference it is the library should help the community create things.”
- “Black Mirror” — Arts University Bournemouth; from the get-to-the-art-of-the-matter dept.
“Black Mirror is a new research network based at the Arts University Bournemouth. The intent of the network is to explore the influence and role of enchantment, esotericism, the occult and magic in modernist and contemporary art. […] To document the project, a special series of peer-reviewed publications will be issued by Fulgur Esoterica.”
- “Vatican Library to digitise archives with Japanese support” — BBC News Europe; from the but-what’s-the-cocaine-and-condoms-for dept.
“The Vatican Library has begun digitising its priceless collection of ancient manuscripts dating from the origins of the Church. The first stage of the project will cover some 3,000 handwritten documents over the next four years. […] Eventually, the library says it hopes to make available online all its 82,000 manuscripts.”
- “Snowden At SXSW: Encryption Is ‘defense Against The Dark Arts In The Digital Realm’” — Ellen Rolfes, PBS Newshour; from the gonna-wash-that-horcrux-right-out-of-my-hair dept.
“‘We need to think about encryption not as black magic but as something that works,’ [Edward] Snowden said. “It’s the defense against the dark arts in the digital realm.'”
- Laverna — “Store your notes anonymously and encrypted”
- Loomio — “The world needs a better way to make decisions together.”
- Kardbord — “Fast, simple, real-time collaboration.”
- Hermetic Library anthology artist Galen Wade‘s Iconoclast
- Hermetic Library anthology artist The Implicit Order‘s It’s Hard To Tell The Singer From The Song
- “How to become a Mage (or Fairy): Joséphin Péladan’s Initiation for the Masses” — Sasha Chaitow; from the art-you-here-to-a-muse-me dept.
“Immensely prolific, discredited during his lifetime, Joséphin Péladan (1858–1918) constructed a vast, complex, yet coherent oeuvre with the purpose of demonstrating the transformative power of art by manifesting the highest ideals on the material plane, in response to the social decadence he perceived in in-de-siècle French society. Central to Péladan’s vision was his conception of artists as initiates: select individuals who could bring a small part of the divine into the mundane sphere. […] His goal was to inspire his readers to seek a more ideal existence through a form of self-initiation that he dubbed kaloprosopia, an art of transformation of personality through a life lived as a work of art.”
- “When did Thelema become the Westboro Baptist Church?” — Nick Farrell; from the thelemites-as-tourists dept.
“Where were the Thelemites who disagreed? If these three are wrong in their interpretation of the Book of the Law then why aren’t people pointing out their error? Why is it left to outsiders to be horrified that a modern religion can go this way? If they continue to permit this sort of anti-evolutionary thinking, they will end up in same position that Christianity is.”
- “Embracing Questions” — Thomas Zwollo, Spiral Nature; from the thelemites-as-scientismists dept.
“For instance, Crowley was quick to experiment with rituals, invent news approaches to magic and initiation, and challenge established structures and groups. Now we find advocates within the Thelemic community bristling at any kind of experimentation.”
- Richard Feynman quoted in “We need more scientific mavericks” — The Guardian Letters; from the where-is-your-science-now dept.
“Science is the belief in the ignorance of experts”
- John Selden quoted at “Disputes in Religion” and “A Magnificent Feast” — Michael Gilleland, Laudator Temporis Acti [also]; from the mind-your-own-business dept.
“Disputes in religion will never be ended, because there wants a measure by which the business should be decided. … One says one thing, and another another; and there is, I say, no measure to end the controversy. … It is so: it is not so: it is so: it is not so; crying thus one to another a quarter of an hour together.”
“How glorious soever the church is, every one chooses out of it his own religion, by which he governs himself, and lets the rest alone.”
- Ovid, Metamorphoses, quoted at “Bumblehive” — Michael Gilleland, Laudator Temporis Acti; from the welcome-to-the-matrix dept.
“There is a place in the middle of the world, ‘twixt land and sea and sky, the meeting-point of the threefold universe. From this place, whatever is, however far away, is seen, and every word penetrates to these hollow ears. … Here is Credulity, here is heedless Error, unfounded Joy and panic Fear; here sudden Sedition and unauthentic Whisperings. Rumour herself beholds all that is done in heaven, on sea and land, and searches throughout the world for news.”
- And now, this important announcement from Mad Malik (aka Greg Hill) — Adam Gorightly, Historia Discordia; from the we-love-you-spider dept.
“In the event of severe political supression, a private communication system can still function for those who had the foresight to establish one. […] It requires little maintenance whether used or not, but the result is a large ‘spiderweb’ network.”
- “Learning Magic” — Ian Corrigan, Into the Mound; from the no-man-is-an-island dept.
“The new student should not plan on being a unique genius.
Instead, the new student should read traditional books and find a working teacher (that applies to learning magic, gymnastics or saxophone). Plan to spend a few years doing exercises and experiments, duplicating previous efforts, and building skills. Of course we all pursue our little personal schemes along the way, and eventually we get enough skill to actually try them.
There’s no short-cut. You can’t just ‘listen to your heart’. You have to listen to other people.”
- “Magicians are Opinionated Assholes” — Rufus Opus, Head for the Red; from the here-we-are-now-entertain-us dept.
“A group of powerful egomaniacs with really healthy levels of self-esteem are likely to behave a lot like we really do in real life.”
- “The Suitcase At The End Of The Earth” — Gordon White, Rune Soup; from the i-and-i dept.
“One of chaos magic’s least-used constructs is the possibility that you lack an authentic self. If you are so inclined, it provides you with a gringo, late-capitalist variant of Buddhist ‘non-being’. Seeing the world this way offers you supreme performative flexibility.”
- Interview with Jim Morrison by Lizzie James; from the take-a-mask-from-the-ancient-gallery dept.
“The most important kind of freedom is to be what you really are. You trade in your reality for a role. You trade in your senses for an act. You give up your ability to feel and in exchange, put on a mask. There can’t be any large-scale revolution until there’s a personal revolution, on an individual level. It’s got to happen inside first.”
- “A triangular book about alchemy” — John Coulthart, feuilleton; from the one-less-corner-to-land-on-your-toe-tho dept.
“from the Manly Palmer Hall collection of alchemical manuscripts at the Internet Archive, not only a triangular book but one where most of the pages are written in a symbolic alphabet”
- “Where were globally known Religious Figures born? [1850 — 1950]” — Pantheon: Mapping Historical Cultural Production, Macro Connections Group at MIT Media Lab.
- Mentions of keywords Aleister Crowley and Thelema in books from 1800-2008 — Google Books Ngram Viewer.
When thinking about secrets and mysteries in practice, I’ve long tossed about the idea of a difference between secret societies, societies with secrets and a society without spoilers. Especially in this day when so much is being made available online, but that really is just a matter of scale when there are plenty of historical examples of similar things, such as Aleister Crowley revealing the initiatory rituals of the Hermetic Order of the Golden Dawn as serialized in the pages of the Equinox, the varied publication and exposé of so much Freemasonic ritual, and so forth.
There are still some pretty legitimately secret societies, which while well-known to exist are not revealed, such as the Skull and Bones society, and recently breaking the Copiale cipher seemed to tantalizingly promise that there might be still some complex and completely unknown societies, at least until it was revealed the material was pretty clearly Freemasonic in nature. But for the most part, I object that when people talk about secret societies they are engaged in flights of fancy about group about which not only their existence but much of their particulars are known. Quite often, of course, such wild imaginings are part and parcel with an agenda of fear mongering, but even still there are otherwise sane and rational people talking about certain societies as if they were actually not completely or almost completely public. Certainly Freemasonic tradition and ritual cannot rationally be called secret anymore, and the membership is in the habit of parading around, not to mention things like having decals on their cars and fobs on their keychains, and thus it cannot be called a secret society. Even traditional boogeymen like Aleister Crowley and Ordo Templi Orientis can only by the slimmest margin come anywhere near being called a secret society, with websites, public spaces, public event calendars, and so forth. There may indeed be legitimately unavailable secrets still, for example within A∴A∴, but that’s not enough to call these fraternal orders by the name of a secret society. In these cases there’s perhaps some legitimate secrets, but there must also be a practical recognition that most material related to these groups is available, outside the structured system of the society itself, somewhere, if one wants to find it.
Of course, just as much as one can avoid spoilers for movies and books and other things sequentially revealed, it is possible to avoid, for the most part, much of that material. It is not that there are no spoilers. Rather that spoilers do very much exist. Which is to say, the existence of spoilers requires one to decide to avoid the spoilers in order to fully enjoy the reveal. This is quite different from a society that pretends it doesn’t exist to outsiders, or a known society with things that it keeps secret.
There are modern examples of working with secrets within esoteric systems, and there’s clearly something interesting going on around secrets. There is smoke pointing to something important and useful at the source. There’s a tension, perhaps much as it ever was, between the urge to make information available and the various efficacies of secrets. T Thorn Coyle wrote a bit about the division in Feri between what had been called the “Mystery tradition” and the “public religion” factions, at “The Sundering of Feri“. Thorn, of course, also runs an online Mystery School. I was trying to find a quote where I recall her saying something about how paganism needed to have a Mystery tradition as part of it, but can’t find that right now.
Generally, when I talk about such things to people who ask, I suggest that initiation ritual, especially, is like a good book or movie with a savoury plot twist or two. You will only ever get a single chance to experience the participatory drama without knowing how it develops; that’s if one goes through it the first time not having read the materials. One and only one chance. Ever. So why throw that away by reading ahead? One can always read the materials afterward, as many times as one likes; but to read the spoilers is to waste a wonderful opportunity that cannot ever, barring soap opera amnesia tropes, be experienced once the reveal has been spoiled.
Whether one “gets” it or not (either initially or on subsequent viewings of a ritual or readings, of material) is another question entirely. And, it seems to me, in my experience, what constitutes “getting it” will likely evolve and change over time no matter what else is a consideration. When given the opportunity, I like to point out that one can go to many stagings of a play by Shakespeare and get new things, new depth of understanding and new enjoyment, as well as savour slightly different interpretations, so to me the re-play value depth of meaning of a work or body of work is something that is a different question to the idea of seeing something for the first time without spoilers.
But, still, people freak about things unknown, and try to minimize and control things by figuring things out ahead instead of being comfortable with being uncomfortable as a thing itself. Seems to me the still prevalent modern desire to conquer Nature and the pervaisive post-modern existential nausea about information overload and slavish ‘inbox zero’ mania are examples, perhaps symptoms, of where the ability to just relax about not knowing, not being in control, would be useful for people to practice in specific so they can have skill in applying it in general.
Another aspect that always comes up around secrets is the idea that somehow no matter what is revealed, the real secrets are impervious to such petty concerns. Seems to me blather about mystery being unspoilable is semantically empty jazz hands (or worse self deception (or worse-worse deception of others) about “spiritual” exceptionalism), and misses the point of initiation as orchestrated stressful situation intended to create a kind of imprint vulnerability, an altered state, in the initiate, and attempts to diffuse that stress and that experience before experiencing it is an attempt mitigate and in some form to not have the experience at all. The efficacy of secrets in a system are not just about the information, true, but the information is interwoven into an experience, and the experience is changed by the quality and obscurity of the information on which the experience is built. If one knows the rollercoaster has a blind drop at the end, one still experiences the drop in and of itself, but the surprise in and of itself is changed into anticipation, and that’s a different thing entirely which not only changes the experience of the drop but distracts from the experience of what occurs before.
For me, when I talk about “reading ahead” (spoiling) I mean that as a placeholder for activity the diffuses the effectiveness of initiation and mystery, whether written down and read or spoken and heard or whatever and whatevered. For me, being a candidate in initiation and mystery is to be an improv actor stumbling into a rehearsed stage play, and both savoury and exciting. One tends to think all kinds of things about structure and likely scenarios, if nothing else than a rite of passage (exit normal, experience liminal, re-enter normal changed) but it is the actuality, specifics and plot twists, the things that can be spoiled, which I think should be avoided and, yes, allowed as a personal experience.
To bring it around, my point of wondering about classification of societies is that there is a kind of society which is not itself attempting to pretend it doesn’t exist, and which has essentially much of its material revealed or potentially could be in future somewhere, but that points out there is a reason not to “read” ahead as a practice of discipline in and of itself; that there is a place for not knowing as a thing, and experience, to be embodied through ritual, especially dramatic ritual like initiation.
The trick of improv is to have characters and bits of business prepared and figure out ways to fit those into any circumstances, so perhaps the corollary is to become good at mystery and a good initiate prepared by building the foundation of skills, whatever those are in one’s tradition, that make the personal experience of the unknown richer.
If an initiatory working is in some form or another purely ecstatic, then perhaps more than one person will have no prior exposure. That seems quite different than a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. If those others have exposed themselves or been exposed prior to some element meant to be revealed, then they have failed to avoid spoilers, they have whatevered the whatever.
Maps certainly won’t always apply, especial when applied outside their intended scope. Just add as given to any structural approach “except where this doesn’t apply”. But, to be clear, there are other structures, but I’m primarily talking about a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. Here the word ‘mystery’ in a religious sense comes from Greek mysterion “secret rite or doctrine,” as in a thing to be revealed to initiates, whether, additionally as previously stated, those are “written down and read or spoken and heard or whatever and whatevered”, a secret doctrine passed on or a secret rite enacted.
Which begs the question: without a mystery (neither secret rite or secret doctrine) to be revealed, whither the mystery cult? Further, without a mystery, one might even be tempted to ask how can there actually be an initiation at all?
Perhaps, one might say of a modern non-mystery that an “impromptu ecstatic divinatory rite” took place which offered UPG, such that a previously unknown rite is enacted or previously unknown doctrine is developed. But without the secret rite or secret doctrine, which would have to have previously existed to those initiated few inducting others, there’s nothing to pass on that was previously held sacred, no previously held in secret doctrine or rite, tautologically.
“Nothing to pass on that was previously held sacred” may offer another name, perhaps more tripping, instead of “society without spoilers”: a “sacred society”, a society with things held sacred as in separate, something bound, enclosed and protected.
Unfortunately, one can follow the etymology of ‘secret’ to essentially the same place, the difference being one implies holiness and the other does not, I suppose, which “holiness” seems, to my mind, just a special case of any of the others three terms I suggested.
I suspect the apparent failure of the modality of a “mystery cult” in the modern world has to do with modernity, modernism and existentialism, and the lack of acceptance of shared concrete and coherent gnosis, thus the ground on which a modern mystery cult would be built is unsuitable for lavish neo-romantic structures, except for those already conditioned to such things, such as lapsed Catholics and such. Which is to say, perhaps any mystery cult would seem too superficial to a modern person to have the same religious and social impacts, simply because the assumed rich foundation is missing.
So, the feeling one might have that a mystery cult or tradition in the modern age has lost its luster is due not to the mystery cult but rather due to the overall modern age. There is still a lingering notion that something may be missing for rootless moderns which a mystery cult can offer by way of a more structured ritual, initiations, and a focused mythic basis for ritual; more robust spiritual meaning which then, in turn, offers deeper experience of life in general. But, I find myself wondering if the project of modern mystery traditions is undermined by a general lack of cultural foundation, those foundations of community and cohesion being so efficiently eroded in our public, political and even private lives. Not to mention the lack of what is still called a “classical education” with the broad base of and relationship of familiarity with languages, myths, archetypes and so on. This, then becomes a chicken and egg, which can only be resolved by realizing the false dichotomy that one must be completed before the other, and that the development in general is aided by development in specific, and visa versa, synergistically.
One possible route out of the morass, for moderns and post-moderns, I sometimes come to is the suggestion that situational certainty is a tool for meta-cognition. By this I mean, that the ground on which a mystery cult could be built, the solid ground of structured ritual, initiations, and a focused mythic basis for ritual is sufficient when internally consistent for its purpose and held to be true for the time that it is necessary. But, that threatens what is perhaps an entirely different discussion.
But, to bring it back around again, a ‘mystery cult’ is a cult with a mystery. A ‘cult’ is the external activity enacting a religious metaphor, a ritual behaviour. A ‘mystery’ is a secret rite or secret doctrine (to be revealed). Therefore, a ‘mystery cult’ is specifically ritual behaviour that involves a secret rite or secret doctrine. ‘Tradition’ is shared belief or behaviour through time. Therefore, ‘mystery tradition’ is belief and ritual behaviour that involves a secret rite or secret doctrine shared through time.
I’m so strongly reminded by this of something. I believe it was something by Karl Kereny (but it might be form Van Gennep or Turner, I can’t recall right now) which I paraphrase: “Ritual enacts Myth and Myth explains Ritual.”
It seems possible to conflate a general meaning of “mystery” as more of a kind of ‘gnosis’ or noetic experience with how I understand it is used in the specific sense within the term “mystery cult” which is more what I am talking about here. When speaking of the idea of whether a ‘mystery cult’ within modern systems would be useful in order to ground the work in structured behaviour, I’m assuming that we’re actually talking about ‘mystery cult’ not general unspecific noetic experience or so forth. This of course somewhat ironically points out a possible initial critique of paganism as a generalized, syncretic, eclectic system which lacks the benefit of what a mystery cult offers and hence the possible utility of that structured influence, offering specific external ritual behaviour around a secret rite or secret doctrine.
If you want mystery without mystery cult, that already exists in various forms of wild and wishy-washy moments of gnosis within the ecstatic traditions of modern life; but, why not try adding an actual ‘mystery cult’ back into the cultural mix? In fact, I could easily argue that there already is ‘mystery cult’ in various places within neopaganism, with a facile example being initiatory orders like OTO and others, which are perfect examples of mysteries for which spoilers exist and which spoilers therefore can be intentionally avoided.
A very salient point for this modern information age is the value an experience of not knowing, so that one can and must do less thinking prior to events, not more. Perhaps the suggestion contained within the experience of not knowing is that one should do one’s thinking after: praxis before theory, so that theory is informed by praxis without prejudice. If this is the case, why not work toward maximizing the possible experience instead of minimizing the probable damage of knowing by seeking after spoilers of any kind, even the mundane accidents surrounding specific quanta and quality?
Indeed, I would suggest that one approach an initiatory experience within an mystery tradition not as a result of successful prior thinking or a seal on attainment, like we are so often familiar with from diplomas, certificates and honors; but an invitation to view the world through a particular lens for a particular period of time, determined by the particulars of the ritual and tradition in which the initiation takes place. In other words, the initiation is really the beginning, suggested by the word itself, of an pervasive life experience.
The full experience of a mystery event intended to involve surprises, plot twists or situations unknown can be self-evidently spoiled by prior knowledge of those circumstances. Especially if part of the trigger for the full experience is the stress of not knowing. Certainly, I don’t mean that these things are binary (and it may be possible to salvage some part of the experience even if spoiled, but why not go for the whole thing instead of the tatters?), but that avoiding spoilers is a discipline that seems worthy if one is serious about that experience, and looking to have it be as rich as possible.
And, that this, in specific, will inform one’s general life as well.
And yes, one can point out that for completely ecstatic visceral events and such that are not within a mystery tradition, there’s mostly nothing to spoil by prior knowledge, per se. Except that maybe even still, for example, having that ecstatic visceral experience is based on a not knowing, in some fashion; for example, there’s only one time for the first such experience. All subsequent such experiences are informed by prior such similar events; but also, there may be circumstances around how the experience is induced that involve some fashion of not-knowing the mechanisms being used, which after the initial experience become less effective in themselves and experienced practitioners then rely on other means more, such as anchoring past experience to ease induction subsequently.
Also, for purely personal experience based on involvement in a mystery cultic practice, the former requires the latter, so saying the former can’t be spoiled is only true on the former level but it’s a logical typing fallacy to presume that spoiling the more primary function of mystery cultic practice can’t spoil the dependent personal experience of it. Mystery rituals are built around some kind of surprise, a revealing of the secret practice or doctrine at least. One could try to criticize the practices of mystery traditions by bringing up features of non-surprise ritual is not a feature of surprise ritual merely because they participate in the prior category of ritual. But, still the one is not the other. Noetic mystery is not mystery cult merely because the English word mystery is in both. But these are mostly different topics than suggesting the efficacy a mystery cult with structured ritual behaviour involving a secret doctrine or secret rite to a previous practice of generalized, syncretic, eclectic practice.
So, for my own part, I have come to prefer the discipline of having structured ritual events with their reveals unspoiled so that I can experience them with as little prior knowledge as possible, because it’s the only time I will ever get that experience in that way, ever. Of course, you go about your experiences however you like, but I suspect if the initial spoiler free experience is not preserved you’re not actually experiencing ‘mystery cult’ anymore, but rather just, one might say, an extended re-enactment of a transcript of someone else’s dramatized experience. And, if you want that, just watch reruns of some reality television program, or another, instead.
[Originally posted over on John Griogair Bell’s Blog at Secret societies, societies with secrets, and societies with spoilers]