Hillman’s slim volume is the best book I have read about the significance and experiential weight of dreams. He opposes the therapeutic and vulgar divinatory approaches that want to merely convert dreams into utilities of waking consciousness. While situating his study within the psychoanalytic tradition, he constructs his theory with extensive reference to classical notions of death and the underworld.
Magicians reading carefully can also find a wealth of pointers about the “astral” and the full range of visionary experiences which access materials from an unconscious source–collective or individual. In fact, this book is one of the most valuable texts I have found for that purpose.
An early monograph by Hillman, The Dream and the Underworld has a style that is more incisive and demanding than his later popular work like The Soul’s Code. He often uses untranslated Greek terms in order to orient the reader to what is likely to be at first an alien perspective on the underworld into which we all must descend. Although short, it requires genuine work to read, and it should repay the effort well.
You adapted, and you made sacrifices. You did it for your children or for love. You did it because of illness or because of an accident. You did it because you had new dreams
He inhaled briskly, and the Beau Nash mixture stung his nose, burned the roof of his mouth. But still he inhaled; it woke him up and allowed his dreams, his nocturnal desires and random wishes, to condense into a semblance of rationality.
“After putting myself in too many people’s shoes, and seeing the world through everyone else’s eyes for too long, I start to become a warped and weary alien to myself. I no longer recognize my own face and I need to recharge. This is when I head to my studio to sit.”
“I have to confess that what I’ve found mindblowing about exploring the Occult is that the church has slandered it as being daemon worship, and because of that, a group of gothed out weirdoes have decided that they love the idea worshipping Satan. Even though the Occult doesn’t actually involve that (it’s about mastering your daemons and making contact with your Holy Guardian Angel), they’re just going to make it about that anyway because they’re just…so…hard.”
“One of the signs which has become a trademark of being in a dream is the inability to read the written word or at other times to decipher numbers on a clock face or elsewhere. Such figures most often appear to blur before the eyes. There are times when the oneiric traveller is blest with clarity of vision wherein the characters in the given instance are crystal clear, but such instances are typically rare. It is significant that there is a crossover between the experience of legible and illegible scripts in both the waking and dream worlds.”
“With the use of oneiric praxis, sigils of the wake world can be brought to the dreamscape, as well as drawing the dream texts upon the waking consciousness. No doubt the viewing of sigillic devices could produce the atmosphere of the dream in the waking consciousness of one unaccustomed to seeing such scripts.”
“Good news for fans of anthropodermic bibliopegy, bibliomaniacs and cannibals alike: tests have revealed that Houghton Library’s copy of Arsène Houssaye’s Des destinées de l’ame [The destiny of the soul] (FC8.H8177.879dc) is without a doubt bound in human skin.”
“The first artefacts to shoot for the moon could be three religious and philosophical texts. The Torah on the Moon project, based in Tel Aviv, Israel, has been courting private firms to deliver a handwritten Jewish scroll, the Sefer Torah, to the lunar surface. If they succeed, later flights will carry Hindu scriptures called the Vedas and the ancient Chinese philosophical work, the I-Ching.
Each document will be housed in a space-ready capsule designed to protect it from harsh radiation and temperature changes on the moon for at least 10,000 years.”
“These educational tools help users to evaluate the copyright status of a work created in the United States between January 1, 1923 and December 31, 1977—those works that were created before today’s 1976 Copyright Act. Many important works—from archival materials to family photos and movies—were created during this time, and it can be difficult to tell whether they are still under copyright.”
“This is probably the most esoteric question that normal people from all walks of life have to answer routinely; the Samuelson Clinic has really done an important public service here.”
Book of Soyga or Aldaraia sive Soyga vocor [PDF], edited and translated by Jane Kupin, Twilit Grotto [HT Joseph H Peterson]
“Here begins the book Aldaraia in accordance with that which our authorities proclaimed to us; they were from God and from the celestial parts and it was revealed to them in the desert about celestial matters.”
“The Neoplatonic writings of the 6th century writer known as pseudo-Dionysius the Areopagite have influenced, and continue to influence, Christian theologians and esotericists, amongst others, to this day. Typically, a handful of Dionysius’ topics are discussed: his angelology, his sacramental theology, and his treatment of the divine names are on the top of the list. This paper treats one of these subjects, Dionysian sacraments”
“The evidence of Joseph Smith’s close connection to occultism and Freemasonry, and how this influenced the origin and development of the LDS Church is not well known outside of scholarly circles. This article summarizes the evidence for Joseph’s personal involvement in both Freemasonry and occultism, and their influence on the Mormon religion.”
“Thelema rejects all these notions that enslave humanity to a deity that would demand certain beliefs and actions and punish those who disobey. Satan represents the rejection of this belief system and the exultation of the individual. Is Satan central to Thelema? No. Is Satan mentioned in Thelema? Yes, frequently.”
“I believe Traditional Witchcraft is a poetic reality humming the nocturnal mysteries of Night. I believe the Witch is concerned with Solace and comfort, the same solace we find resting in the Night. I believe the Witch is a creature tied to the land whose heart is a crossroad where the fire of Need gushes forth from the fountain of the soul like a veiled spring of fiery droplets of gold and silver.”
“The word ‘Rosicrucian’ is one that most readers will have heard many times. Yet if I were to ask for a definition of the word I would probably be given a wide variety of different answers. I might be told that it was something to do with esoteric Christianity, with alchemy, or with Cabala. All of these things are part of the answer, but not the whole answer.
So what is Rosicrucianism? For the time being let us call it a current of thought and ideas which has been flowing through history for at least three and a half centuries and probably quite a bit longer, sometimes underground, sometimes coming to the surface, but always pushing human beings towards certain goals. I say that we can trace the current back three and a half centuries because that was when it first came to the surface. So let us go back to that moment in history.”
“Alchemy may be described, in the words of Baudelaire, as a process of ‘distilling the eternal from the transient’. As the art of transmutation par excellence, the classical applications of alchemy have always been twofold: chrysopoeia and apotheosis (gold-making and god-making)—the perfection of metals and mortals. In seeking to turn ‘poison into wine’, alchemy, like tantra, engages material existence—often at its most dissolute or corruptible—in order to transform it into a vehicle of liberation. Like theurgy, it seeks not only personal liberation—the redemption of the soul from the cycles of generation and corruption—but also the liberation (or perfection) of nature herself through participation in the cosmic demiurgy. In its highest sense, therefore, alchemy conforms to what Lurianic kabbalists would call tikkun, the restoration of the world.”
“A main thesis of this paper is that one of the ways for Rudolf Steiner research to become more scientiﬁc is to proceed in accordance with a genuine historical and critical methodology. It attempts to show that even though some of Steiner’s chief critics support this method in theory, they often fall short of a historical-critical approach in practice. Using the example of the unresolved problem of whether Steiner could be a character in his own Mysteriendramen, the author provides a number of methodological, historical and biographical indications for approaching this problem. He tries to demonstrate the fruitfulness of this method by addressing the question of Steiner as a drama character from the new perspective of literary pseudonyms. In conclusion, he maintains that a scholarly historical-critical approach to spiritual science was advocated by Steiner himself.”
“Since everyday and spiritual concerns are variations of the same thinking processes, [Andrew] Newberg thinks it’s essential to examine how people experience spirituality in order to fully understand how their brains work. Looking at the bigger questions has already provided practical applications for improving mental and physical health.”
“Men find it very hard to apply a little criticism to the sources of their beliefs and the origin of their faith. It is just as well; if we looked too close into first principles, we should never believe at all.”
“Gauguin’s art depicts Tahitians as they are sleeping, worshipping, and engaging in other quotidian activities. But whereas Cheever, Chekhov, Roth, John Updike, and other literary artists used their keen perceptive abilities in the pursuit of sober realism, Gauguin put his artistry to the purpose of imaginative proto-surrealism.
Gauguin, who rejected European cultural and religious constraints, thought of himself as a savage in the eyes of the civilized world. Oviri (1894, his personal favorite amongst all his sculptures) and many of his other works were regarded as radical for a variety of reasons, not least because they subverted traditional, conventional ideas of feminine beauty.”
“It is however, the first time that a group of these primates develops some technical concepts as elaborate as these on their own. A few individual apes seem to have originally developed a rudimentary technique of rather poor efficiency, but the group gradually improved it through experimentation and observation over the last few months. They are now able to create and maintain a fire, which they have been using mostly to scare off predators and cook some of their food.”
“Taking a weekly Tech Sabbath allows us to step off this wheel of endless sameness. It’s a ritual that pushes us out of the norm, to pursue different activities, and use different parts of our brains. In so doing, it refreshes and rejuvenates our minds and spirit. It provides the motivation to unhook our wired craniums from the matrix of cyberspace and explore the pleasures of the real world.”
“Here is a piece of music, which was composed with a sort of 17th century computer called the Organum Mathematicum, devised by Athanasius Kircher and fully described by his pupil and assistant Gaspar Schott”
“Mihai Mihu completed a series of creations depicting the 9 circles of Hell. While staying true to the theme of poetic justice served to the sinners, Mihai portrays the punishments through his own interpretations. The recurring architectural elements and portrayal of the sinners tie the scenes together in a way that’s easy for the viewer to transition through. In this short interview, the builder talks about his project and the individual circles of Hell.”
“If we really think that whatever kind of mind we generate from these efforts is going to be anything like us, then we’re probably in for a big surprise. We have to be prepared for—as opposed to scared about—the possibility that any machine intelligence will have vastly different concerns from us. “Occult Wisdom” means knowledge hidden from those who don’t know how to look for it and, without an understanding of how these new minds will experience our world, humanity will never know everything we might.
As I’ve explored these ideas, over the years, I’ve found that the most valuable approaches have often come from the intersections that others might overlook. The intersection that’s been most useful to me is at the center of weird science, philosophy, religious studies, pop-culture, and magic. I’ve written articles, taught classes, and organized conferences arguing that “The Magical” is one of the most useful-but-underused tools we have for rethinking and understanding these ideas.”
“If a deep neural network is biologically inspired we can ask the question, does the same result apply to biological networks? Put more bluntly, ‘Does the human brain have similar built-in errors?’ If it doesn’t, how is it so different from the neural networks that are trying to mimic it?”
“The potential implications of the unexpected results were quickly apparent to Henrich. He knew that a vast amount of scholarly literature in the social sciences—particularly in economics and psychology—relied on the ultimatum game and similar experiments. At the heart of most of that research was the implicit assumption that the results revealed evolved psychological traits common to all humans, never mind that the test subjects were nearly always from the industrialized West. Henrich realized that if the Machiguenga results stood up, and if similar differences could be measured across other populations, this assumption of universality would have to be challenged.
Henrich had thought he would be adding a small branch to an established tree of knowledge. It turned out he was sawing at the very trunk. He began to wonder: What other certainties about “human nature” in social science research would need to be reconsidered when tested across diverse populations?”
If you’d like to participate in the next Omnium Gatherum, head on over to the Gatherum discussions at the Hrmtc Underground BBS.
SHADOW: Community of Dreamers [also] is a crowdfunding effort to create “a mobile application that helps you remember and record your dreams.” I saw news of this around and about, but when I noticed that one adviser on the project is Anne Hill, whom I know personally from attending a few of her workshops, that was even more reason for me to find this project of interest.
“Some of humanity’s most incredible scientific discoveries, enduring cultural touchstones and profound philosophical revelations began in dreams. Yet, we forget most of what we experience while asleep within five minutes of waking up. That’s a huge amount of data we forget each day. What would happen if we remembered? We’re here to find out.” [via]
“At its heart, SHADOW is still an alarm clock—just one with beautiful, advanced features. You tell SHADOW what time you want to wake up, and arm the alarm when you go to bed. SHADOW uses a series of escalating alarms to wake you up. The gradual increase in volume helps you better remember your dreams by taking you through your hypnopompic state (the transition from asleep to awake) much slower than a standard alarm clock.
Once you’re awake, SHADOW immediately prompts you to record your dreams via voice, text or question. Speak directly into the app to record your dream, and SHADOW will transcribe it, or type the content directly into the blank text box. If you’re really struggling to remember what you dreamed, you can opt to answer a series of 5-10 questions designed to jog your memory. The whole process takes less than five minutes.
Once the data is recorded in the app, you decide how far and wide to share it. SHADOW is inherently social, but dreaming is intensely private. At every step in the process, you choose who you share your dream content with. Keep dreams to yourself or push them to the cloud, where your personal data is stripped and the content helps provide dream context to users all over the world.
The longer you use the app, the more rewarding the experience. SHADOW visualizes your sleep and dream patterns, and identifies common themes. Using dream content of other users, SHADOW turns these symbols and experiences into insights. And at the same time you’re learning about yourself, we’re working behind-the-scenes to organize all this data into the largest database of human dream knowledge in the world.” [via]
“A spirit walking in a dream, I went
To the high throne&mdsah;they shook the firmament
With foolish cheers. I knelt before the queen
And wept in silence. Then, as it had been
And angel’s voice and touch, her face she bent,
Lifted and kissed me&mdsah;oh! her lips were keen!
Her voice was softer than a virgin’s eyes:
‘Go! my true knight: for thither, thither lies
The only road for thee; thou hast a prayer
Wafted each hour&mdsah;my spirit will be there!’
Too late I knew what subtle Paradise
Her dreams and prayers portend: too fresh, too fair!
I turned more wretched than myself knew yet.
I told my nameless pain I should forget
Its shadow as it passed.” [via]
“They kiss the spiritual dead, they pass
Like mists uprisen from the frosty moon,
Like shadows fleeting in a seer’s glass,
Beckoning, yearning, amorous of the noon
When earth dreams on in swoon.” [via]