Tag Archives: fate

Omnium Gatherum: Feb 26th, 2014

An irregular hodgepodge of links gathered together …

The "Apollo" of Gaza on a Smurf blanket
The “Apollo” of Gaza on a Smurf blanket [via, also]

 

  • Denmark starts meaty argument over animal slaughter” — Leo Benedictus, The Guardian UK’s Shortcuts Blog; from the we’ll-meet-the-meat dept.

    “In most European countries, including the UK, the slaughter of an animal is considered humane only if it is stunned before having its throat cut. Muslim and Jewish rules, however, require an animal to be fully alive, healthy, and intact before being killed, and this is often interpreted to mean it must be conscious. Many Muslims and Jews insist the swift technique of ritual slaughter prevents the animal from suffering. But animal welfare activists and their supporters beg to differ. … This is far from the first flare-up over ritual slaughter.”

  • Hermetic Library fellow Sam Webster quoted by The Wild Hunt, via tweet [also]; from the party-foul dept.

    “A libation without a prayer is just a spilled drink.”

  • Crystal Blanton quoted by The Wild Hunt, via tweet; from the inconvenient-truth dept.

    “We sacrifice humans every day.”

  • Will Arizona Go the Anti-Gay Way of Uganda?” — Jay Michaelson, The Jewish Daily Forward; from the freedom-fries dept.

    “‘Religious Freedom’ used to be a shield, not a sword.”

  • The ‘Religious Liberty’ Campaign May Be Backfiring For Conservatives” — Ed Kilgore, Talking Points Memo’s Cafe; from the spare-tire-and-a-muffin-top-to-go dept.

    “On many fronts in the culture wars, the momentum has usually been possessed by those who can best identify themselves with the ambivalent attitudes of a mushy middle ‘swing vote'”

  • Lawsuit: Calif. Christian missions tortured mentally disabled with Bible ‘punishments’” — David Edwards, Raw Story; from the agape-has-left-the-building dept.

    “Los Angeles City Attorney Mike Feuer has filed a lawsuit against two unlicensed Christian mission homes for effectively torturing mentally disabled people if they refused to attend religious services, and forcing them to live in filthy conditions.”

  • “Zambia: Why Homosexuality Should Not Be Legalised in Zambia (part 4)” [no link because it’s heinous] — Charles Kachikoti, Times of Zambia via allAfrica.com; from the what-is-this-i-don’t-even dept.

    “[Reason #]17. Law and Order
    The mentality of homosexuals is anti-family and anti-marriage, which mindset is opposed to law and order.
    Aleister Crowley (October 12, 1875 — December 1, 1947), the father of modern day Satanism, who massively promoted Satan-worship internationally, and notably so among world music stars, spoke against family and promoted homosexuality.
    The mentality of his followers is therefore anti-family and anti-marriage.”

  • Witch hunting | Victims of superstition” — Ashwaq Masoodi, Livemint.com; from the she’s-got-huge-tracts-of-land dept.

    “These are women who are unsupported, either because they are single or widows. It is primarily connected to land. It happens with women who are economically well-off or self-sustaining.”

  • The Last of Us” — Frank Swain, Futures Exchange; so-logically-if-she-weighs-the-same-as-a-duck-she’s-made-of-wood dept.

    “They kept the [last Great Auk] tied up for three days until an ominous storm arose. Believing the bird was a witch responsible for their predicament, the men clubbed it to death.”

  • How Belief In Hell Directly Benefits The Elite — Matt Staggs, Disinformation; from the but-thinking-makes-it-so dept.

    “Just thinking about Hell makes people ill and out of sorts, and they don’t even have to think that it’s real. It’s worse for the true believers: Individual belief in what the researchers referred to as ‘supernatural malevolence’ (Coming soon to pay-per-view!) was associated with bad coping skills, low self-esteem and poor health resiliency.”

    “Hell isn’t just a religious idea, it’s a meme; an especially toxic one that we might be primed to believe in from birth — especially if you believe those studies that suggest we’re hardwired to believe in god. Hell is such a virulent, deadly little mind-virus that even secular minds have trouble fighting it off. And it seems that there’s a vested interest in keeping it strong.”

  • The Race to Save Mali’s Priceless Artifacts — Joshua Hammer, Smithsonian Magazine; from the operation-serapeion dept.

    “When jihadists overran Timbuktu last year, residents mounted a secret operation to evacuate the town’s irreplaceable medieval manuscripts.”

  • The Helgo Treasure: A Viking Age Buddha” — IrishArchaeology.ie; from the a-buddhist-a-copt-and-a-catholic-walk-into-a-viking-bar dept.

    Helgo treasure Viking age Buddha

    “Undoubtedly the most extraordinary find discovered during the excavations at Helgo was a small, bronze Buddha. This devotional figure dates from circa the 6th century AD … probably arrived in Helgo via Swedish merchants whose eastern trade routes were concentrated along Russian rivers such as the Volga.”

    “The Helgo crozier is probably of Irish origin and would have formed part of a bishop’s staff. Dating from circa the 8th century AD, it was most likely stolen during a Viking raid on Ireland and brought back to Helgo as booty.”

    “… a bronze ladle whose origins lie in North Africa, probably in the vicinity of modern-day Egypt. Decorated in small punch-marks, which define a Tree-of-Life symbol, the ladle was most likely used in ceremonies associated with the early Coptic church.”

  • When the Old Gods Died: A Note on Ragnarok and Evaporating Histories” — Jeremy D Johnson, Reality Sandwich; from the a-new-heaven-and-a-new-earth dept.

    “Yes, let’s build that Earth. Cast out the old gods and apocalyptic imaginaries as we work to build a new Earth, so desperately and agonizingly waiting, not for the passive, but for those ready to be born.”

  • New documents prove U.S. Army actively targeted leftist protesters, group says” — Scott Kaufman, Raw Story; from the every-breath-you-take dept.

    “New records obtained by the Defending Dissent Foundation prove that the United States Army used a multi-agency spy network to gather intelligence on nonviolent, antiwar protesters and to disseminate their findings to both the FBI and local police departments.”

  • How Covert Agents Infiltrate the Internet to Manipulate, Deceive, and Destroy Reputations” — Glenn Greewald, The Intercept; from the secret-agent-johannes-dee-007 dept.

    “Using online techniques to make something happen in the real or cyber world”

  • Mapping Twitter Topic Networks: From Polarized Crowds to Community Clusters” — Marc A Smith et al., Pew Research Internet Project; from the a-place-for-everything-everything-in-its-place dept.

    “Conversations on Twitter create networks with identifiable contours as people reply to and mention one another in their tweets. These conversational structures differ, depending on the subject and the people driving the conversation. Six structures are regularly observed: divided, unified, fragmented, clustered, and inward and outward hub and spoke structures. These are created as individuals choose whom to reply to or mention in their Twitter messages and the structures tell a story about the nature of the conversation.”

  • Kurt Vonnegut on the Shapes of Stories” — David Comberg; from the e-stands-for-electricity dept;

  • The Shapes of Stories, a Kurt Vonnegut Infographic” — Maya Eilam; in-hoc-figura-vinces dept.

    The Shapes of Stories by Kurt Vonnegut by Maya Eilam

  • Atlas of Management Thinking by Edward de Bono, described on the Edward de Bono website; in the can-you-draw-me-a-picture dept.

    “Verbal descriptions of complex management situations are necessarily lodged in the left side of the brain. In order for us to be able to use the right side of the brain we need a repertoire of non-verbal images. That is precisely what this book sets out to provide. The images provided by drawings in this book enrich the perceptual map of the executive. The images allow him to add some right-brain thinking to his usual left-brain thinking. This makes it easier for the executive to recognise situations in a flash instead of having to build them up piecemeal.”

  • The Higgs Boson re-explained” — Jorge Cham, PHD Comics; from the hello-i-mass-be-going dept.

    “Without the Higgs Field, there would be no mass terms in the equations … and everything you know would disappear in a split second.”

  • Is the Universe a Simulation?” — Edward Frenkel, The New York Times’ Gray Matter; from the faith-trust-and-pixie-dust dept.

    “What kinds of things are mathematical entities and theorems, that they are knowable in this way? Do they exist somewhere, a set of immaterial objects in the enchanted gardens of the Platonic world, waiting to be discovered? Or are they mere creations of the human mind?

    This question has divided thinkers for centuries. It seems spooky to suggest that mathematical entities actually exist in and of themselves. But if math is only a product of the human imagination, how do we all end up agreeing on exactly the same math? Some might argue that mathematical entities are like chess pieces, elaborate fictions in a game invented by humans. But unlike chess, mathematics is indispensable to scientific theories describing our universe. And yet there are many mathematical concepts — from esoteric numerical systems to infinite-dimensional spaces — that we don’t currently find in the world around us. In what sense do they exist?”

  • An Introduction to Landscape Theology” — David Titterington, Reality Sandwich; from the my-hair-the-trees-of-eternity dept.

    “What is objective and universal may be called transpersonal, or ‘archetypal,’ in the Jungian sense; it is that more-than-human place we share with others, that ‘earthly ground of rock and soil that we share with the other animals and the plants’ (Abram 1996: 281). Merleau-Ponty: ‘My body is made of the same flesh as the world.’ Therefore, if we wish to look for the ‘real archetypes,’ we may want to pay attention to landscapes and their elements.”

  • Sleep’s Hidden Histories — Benjamin Reiss. Los Angeles Review of Books [HT Arts & Letters Daily]; from between-a-sleep-and-a-sleep the dept.

    “Things that we do or experience in private, things we might expect to read about in novels or talk about in therapy, have now generated a hidden-histories boomlet. The best of these works not only make the familiar strange, but they make us think differently about history and its intimate relation to our own lives.”

    “Sleep, on the other hand, assassinates the person who might think about it. It’s not just that it’s a stretch to imagine how our sleep connects us to other times and places; it’s that we’re not even there when it happens. Dreaming is a possible exception, since it’s sometimes recoverable by our waking selves — which is part of why dreaming has a much longer historiography than the other 85 percent of the sleep cycle. But the other aspects of the sleeping self — characterized by non-productivity, maddening lumpishness, and obliviousness — are about as unavailable to us as is being born or dying.”

  • The Church of the Paranormal” — Shannon Fischer, Pacific Standard [HT William Thirteen]; from the i-want-to-believe dept.

    “Don’t be shy. Depending on your poll of choice, anywhere from a third to nearly half of you either believe in ghosts or are pretty sure you do. And if not ghosts, then aliens, mediums, or astrology, for which belief has either held steady or risen over the last couple of decades. More than two-thirds of Americans hold at least one paranormal—unsanctioned by religion—belief, according to the Baylor Religion Survey. That’s more than voted in the 2012 presidential election.”

  • Arnold Toynbee quoted at “Roadmap to an unstoppable strategy” — Stephanie Van Hook; from the i-love-it-when-a-plan-comes-together dept.

    “Apathy can only be overcome by enthusiasm, and enthusiasm can only be aroused by two things: first, an idea that takes the imagination by storm; and second, a concrete, intelligible plan for putting that idea into action.”

  • The War on Reason” — Paul Bloom, The Atlantic [HT Arts & Letters Daily]; from the let-me-hear-your-body-talk dept.

    “In a contemporary, and often unacknowledged, rebooting of Freud, many psychologists have concluded from such findings that unconscious associations and attitudes hold powerful sway over our lives—and that conscious choice is largely superfluous. ‘It is not clear,’ the Baylor College neuroscientist David Eagleman writes, ‘how much the conscious you—as opposed to the genetic and neural you—gets to do any deciding at all.'”

  • Does Reading Actually Change The Brain?” — Carol Clark of Emory University, Futurity [HT Disinformation]; from the i-can-go-twice-as-high dept.

    “‘The neural changes that we found associated with physical sensation and movement systems suggest that reading a novel can transport you into the body of the protagonist,’ Berns says. ‘We already knew that good stories can put you in someone else’s shoes in a figurative sense. Now we’re seeing that something may also be happening biologically.’

    The neural changes were not just immediate reactions, Berns says, since they persisted the morning after the readings, and for the five days after the participants completed the novel.”

  • The new theory that could explain crime and violence in America” — Scott C Johnson; from the taking-over-the-family-business dept.

    “When the analysis was complete, Meaney saw an intriguing pattern. For the most part, the brains of suicide victims had similar receptor levels to those of people who had died in accidents. But in the samples from victims of childhood abuse, receptor levels were lower — just as with the rats. When he homed in on the cause of the difference, things got even more interesting. Meaney discovered that the gene for the receptor was covered by a chemical blanket that effectively silenced it — exactly the same silencing mechanism as seen in the rats that suffered poor maternal care.

    The implication was significant: an abusive childhood might turn the volume down on this vital stress-response gene, leaving the abused vulnerable to stress, and perhaps suicidal impulses, later in life.”

  • Your Ancestors, Your Fate” — Gregory Clark, The New York Times’ Opinion Pages; from the upstairs-downstairs dept.

    “The notion of genetic transmission of ‘social competence’ … may unsettle us. But studies … support this view.”

  • Jim Jarmusch: how the film world’s maverick stayed true to his roots” — Jonathan Romney, The Observer; from the if-you-look-like-you-could-be-then-you-are dept.

    “The word ‘hipster’ invariably crops up in discussions about American film-maker Jim Jarmusch, not least because he looks the part. He is tall, lean, often wears shades and has a famous shock of hair that started turning silvery grey in his teens; his basso drawl completes the uncanny resemblance to a certain Hollywood great, which inspired Jarmusch to found a jokey secret society, The Sons of Lee Marvin.”

  • The Song of the Land: Bioregional Animism” — Sarah Anne Lawless; from the lay-of-the-land dept.

    “It is hard to care deeply about something without any personal knowledge of it. Walking this road can start as simply as purchasing a regional field guide and going for a lot of walks with it, photographing and recording what you find. It can be as fun as taking an identification and foraging course with knowledgeable locals who will teach you ethics and proper stewardship as well to make sure you don’t damage or destroy the natural resources you’re learning to identify and use. Go camping, go travelling, go exploring, go on adventures in your bioregion. Walk the trails, canoe the lakes, explore the beach, climb the trees…

    When you’re surrounded by nature, sit still, watch and listen.”

  • Teju Cole, via tweet; from the thank-you-no-thank-you dept.

    “You don’t decide to be a prophet. It happens to you, ruining your life, comforting distant people you’ve never met who may never thank you.”

  • Jenna Lilla, via tweet; from the i-roam-around-around-around dept.

    “The heroes are usually wanderers … a symbol of longing, of the restless urge which never finds its object of nostalgia for the lost mother.”

  • Magic and Your Lizard Brain: The Mind Tricks Behind Conjuring Ghosts” — Elizabeth Harper, Atlas Obscura; from the i-make-the-blue-cars-go-away dept.

    “Your lizard brain is so reliably persistent that knowing how the trick is done doesn’t stop the effect from working.”

  • Why Is Academic Writing So Academic?” — Joshua Rothman, The New Yorker [HT Arts & Letters Daily]; from the sesquipedalian-tergiversation dept.

    “Academic prose is, ideally, impersonal, written by one disinterested mind for other equally disinterested minds. But, because it’s intended for a very small audience of hyper-knowledgable, mutually acquainted specialists, it’s actually among the most personal writing there is. If journalists sound friendly, that’s because they’re writing for strangers. With academics, it’s the reverse.”

  • PantheaCon and the Growing Significance of Conventions as Spiritual Pilgrimage” — Crystal Blanton, The Wild Hunt; from the i-want-to-go-to-there dept;

    “Nikki Jardin states ‘A spiritual pilgrimage is a physical journey toward a place of sacred or religious significance.’ This definition fits with how many Pagans, Wiccans, and Polytheists have come to revere Pagan conventions and festivals: As yearly spiritual pilgrimages for transcendent and communal enlightenment.”

  • Sheep reproduction is beautiful.” — Sunshine and Bunnies!

    Sheep reproduction is beautiful

We know that on some summit, far away

We know that on some summit, far away

Within the Soul, a beacon-light uplifted

Makes on the mountains round eternal day;

By its bright beams the clouds beneath are rifted,

And for awhile is glorified the grey

Life-sea, whereon so long mankind hath drifted;

That single will oft new strength create,

And then the Spirit conquers time and fate.

 

To all at times these golden glimpses come;

The clouds roll back; the deep, supernal blue

Is arch’d above those mountains like a dome;

The revelation of the great and true

Comes with those glimpses from the Soul’s far home,

And the Soul knows her lineage and her due;

But most have striven to reach the source in vain

Whence come those beams, or bid their flash remain.

 

Yet for life’s fever and the mind’s disease

The only refuge for the world is there;

Before they reach it none can taste of ease,

There all are sphered beyond the range of care;

Wrecks toss’d in scorn upon the scourging seas,

Our sails are set to find a haven fair,

But, from those mountains shrinking, still we strive,

And drift for ever where the winds my drive.

 

We dream of islands lapp’d in amber light,

Of pleasant groves and wilding woodland bowers,

Where morn unclouded follows starry night,

And starry night on evening’s pensive hours;

We see no beauty in the frowning height—

That awful altitude the mind o’erpowers;

Yet the Soul’s home is in its purer air;

Soul-glory, majesty, and might are there.

 

But there are many, could they see their way,

Who would the summit by their toil attain,

Who not in vain would pour their lives away,

Achieving conquests for their brethren’s gain;

But whom doubt weakens, who in tears delay,

And contemplate life’s spectacle of pain;

Who to do something yearn, yet pause and ask

Some high encitement to so hard a task.

 

And therefore have we written, O man, for thee

The book that follows, here its plan proclaim—

Help for thy Soul—help that the soul may see

In evil days her best, her noblest aim,

And ever faithful to that end may be,

Though faith should fail, though truth her hope disclaim.

And, ‘mid the general lapse from light, may find

No impulse left for the exalted mind!

 

What inspiration from the heaven came down

To fill the brain? What angel bade us write?

Oh, in the green fields, in the crowded town,

And in the sunshine or the starry night,

Those thoughts descended which in Soul are sown,

And ripen’d in us, as the flowers in light—

Their strength supports us, from the ample store

We scatter; may they number more and more!

 

Oh, may this book, by our own heart created,

Be life in all to whom its dream is told—

To draw the world up God’s steep path be fated,

Till all the splendid prospect shall behold,

And on those heights all Souls be reinstated,

From which perchance they lapsed in days of old;

Or those attain whose altitude till then,

Though dimly dream’d, was never known by men!

— A E Waite, “Proem” from Azoth, or the Star in the East

 

The Hermetic Library arts and letters pool is a project to publish poetry, prose and art that is inspired by or manifests the Western Esoteric Tradition. If you would like to submit your work for consideration as part of the Arts and Letters pool, contact the librarian.

Practice excerpt from Secret Practices of the Sufi Freemasons

Here’s an excerpt of chapter 1, “Practice,” from Secret Practices of the Sufi Freemasons: The Islamic Teachings at the Heart of Alchemy by Baron Rudolf von Sebottendorff, introduction and commentary by Stephen E Flowers [also], which is offered at the Reading Room courtesy of Inner Traditions.

Baron von Sebottendorff and Stephen E Flowers' Secret Practices of the Sufi Freemasons from Inner Traditions

 

Practice

Islam means “submission,” that is, submission to the will of God. The believer can just commend himself to the will of God simply because it is the will of God. He feels secure and does not ask why this is so and that is different—he fulfills the divine law simply because it is the revealed law of God. He accepts his fate as being immutable and, at the most, attempts by means of prayer to implore for mercy from God when the burden becomes too great for him. But the sign of the true believer will consistently be that he does not ask for release from the burden, but rather for the strength to be able to bear it. “Lead us in the way of those who do not err,” the Prophet prescribes to those who pray.

This faithful condition is what is most worthy to strive after, according to all religious systems. Actually he is also the most happy, it is he who the Prophet values most highly, and he represents this as his only goal–and therefore his religion is called Islam.

Now beside the belief there is something else that makes it equally possible for a person to yield to his fate; it is no longer faith but knowledge—knowledge of the divine laws. The one who knows no longer fulfills this law blindly but rather knowingly. The truly wise one is very near to the believer, but he is superior to the believer.

The Prophet created a very wise institution to open the way to knowledge for everyone who truly seeks it. According to this system in the Qur’an he provided explicit signs, which point the way to knowledge, and which have to reveal the law of creation to someone who gains knowledge from within his own being. The highest form of knowledge will always lead the wise to yield to Divine Providence without complaint—that is, to Islam through knowledge.

In what follows we will concern ourselves with this path. How the Prophet himself came into possession of this knowledge is recounted in the form of the following legend.

Not far from Mecca there lived at the time of Mohammed an aged hermit, Ben Chasi, who was teaching the Prophet. When the lesson was over the hermit gave him a metallic plate upon which were engraved formulas, the meaning of which the then thirty-year-old Prophet had just learned. Soon thereafter the hermit died, but Mohammed kept on teaching the secret of these formulas in the most intimate circles. Abu Bekr, the first calif, inherited the plate and the knowledge, which only spread within a small circle after the death of the Prophet: this is the secret knowledge of the oriental Freemasons.

In order to ensure against the loss of the formulas the Prophet distributed them throughout the Qur’an according to a precise key. The key is known, and the formulas are preserved in the Qur’an, such that the possibility remains for reconstructing the system at any time.

The formulas are preserved in the so-called abbreviated letters, the meaning of which is debated among orientalists as well as different commentators. Some are of the opinion that these letters are signatures. Individual Suras certainly originated under highly variable conditions: the Prophet dictated some, others he recited while friends wrote them down, still others were recorded later from memory. When the Suras were collected, the letters, which indicated the originator of the Sura, would have remained, but now without their meaning.

Some European scholars are of the view that these letters represent notes by the scribe. Thus ALM is supposed to mean: amara li muhamed—“Mohammed commanded me to write.”

Arabic commentators view these letters as holy abbreviations. Thus ALM means: allah latif madshid—“God is good.” Or, as another thinks: ana lahu alamu—“I am the God who knows.”

For others the letters are to be interpreted in a kabalistic sense. Certainly all the Suras in which these letters occur contain definite indications that they have something special to say.

The Arabic language, like all the Semitic languages, does not write the vowels. If one does not read these letters as such, but rather as words, they yield no meaning. For this reason people have been scratching their heads over the meaning of these letters. But in actuality these are the secret formulas concealed in the letters that someone who knows the truth can now easily read and pronounce. All of these formulas are compounds of the vowel A with one or several consonants. 



Number of the sura Name of the sura Formula
2 The Cow alam 

3 Amran’s Family alam 

7 El Araf alamas 

10 Jonah alar 

11 Houd alar

12 Joseph alar

13 Thunder alamar 

14 Abraham alar
15 A-hijr alar 

19 Mary kaha ya as

20 Ta ha ta ha 

26 The Poet tasam

27 The Ant tas

28 The Narration tasam 

29 The Spider alam 

30 The Greeks alam

31 The Wise alam 

32 Adoration alam 

36 Ya sin yas 

38 Sad sa

40 The Believer cham

41 Revelations Well Expounded cham 

42 Consultation cham asak

43 Gold Adornments cham

44 Smoke cham

45 Kneeling cham

46 Al ahqaf cham

50 Qaf ka

68 The Feather na 


822 days   14 different formulas



The formulas are present in twenty-nine Suras. The number of days results in twenty-five lunar months in which three days are missing. On these three days the one who was dedicating himself to these exercises was occupied doing something else, to which we will return later.

 

 

The Hermetic Library Reading Room is an imaginary and speculative future reification of the library in the physical world, a place to experience a cabinet of curiosities offering a confabulation of curation, context and community that engages, archives and encourages a living Western Esoteric Tradition. If you would like to contribute to the Hermetic Library Reading Room, consider supporting the library or contact the librarian.

In Nomine Babalon, CXXXVII

CXXXVII

As Persephone You’ve haunted my dreams,

The daughter of Styx is not what She seems!

My fate is tied to You forever and on,

I raise up the cup and adore Babalon!

In Nomine Babalon: 156 Adorations to the Scarlet Goddess

 

The Hermetic Library arts and letters pool is a project to publish poetry, prose and art that is inspired by or manifests the Western Esoteric Tradition. If you would like to submit your work for consideration as part of the Arts and Letters pool, contact the librarian.

Egyptian Magic in Egyptian Magic by Florence Farr.

“Iamblichus also tells us that the daimon or elemental ruler is received at the hour of birth. It is a personification of the Symbol imprinted on the SAHU or Elemental body; and its action may be defined as that of Fate or Destiny.” [via]

The Deeper Symbolism of Freemasonry from The Meaning of Masonry by Walter Leslie Wilmshurst.

“It is written that ‘to him that hath shall be given, and from him that hath not shall be taken away even that which he hath’; and it remains with the Craft itself to determine by its own action whether it shall enter into its full heritage, or whether, by failing to realize and to safeguard the value of what it possesses, by suffering its own mysteries to be vulgarized and profaned, its organization will degenerate and pass into disrepute and deserved oblivion, as has been the fate of many secret orders in the past.” [via]

All Night in White Stains by Aleister Crowley.

“But raise no head; I know thee, breast and thigh,
Lips, hair and eyes and mouth: I will not die
But thou come with me o’er the gate of death.
So, blood and body furious with breath
That pants through foaming kisses, let us stay
Gripped hard together to keep life away,
Mouths drowned in murder, never satiate,
Kissing away the hard decrees of Fate,
Kissing insatiable in mad desire
Kisses whose agony may never tire,
Kissing the gates of hell, the sword of God,
Each unto each a serpent or a rod,
A well of wine and fire, each unto each,
Whose lips are fain convulsively to reach
A higher heaven, a deeper hell.” [via]

In Conversation with Hakim Bey

There’s an interview with Hakim Bey from Dec, 2010 over at e-flux. There’s also some examples of Hakim Bey mixed media artwork illustrating the interview, and Hakim Bey talks about these pieces of art.

 

“I always wanted to be a writer, an artist, or possibly a cartoonist. Or a pirate. Those were my ambitions. But I didn’t have enough talent for cartooning. And I’ve discovered that art is very hard to do when you’re not sitting in one place. I don’t know if everybody finds this to be true. But when I took up a life of travel in the 1960s, I gave up art because writing is so much easier to do when you’re traveling. But I always felt equally called to all of these things. It’s a question of fate. Fate made me a writer more than anything else.” [via]

 

“There’s nothing more satisfying than working with your hands. So basically I devised this idea to do what I call vanishing art, which means that the art comes into existence in the very moment that it disappears. For example, the first piece I did involved throwing gold rings into a river—like the ancient druids used to do. Each of these works is based on a place in the region where I live, and each one is based on a historical event or person that I find inspiring, either because they were mystical or revolutionary, or for some other reason. In each case I find a way to do an artwork that vanishes, either immediately or over the course of a few days. I have plenty of plans for other ways of doing this, but so far I’ve been throwing things into water and burying things. In the future I’ll be burning a lot of things as well. I want to get into pyrotechnics.

And then in each case, I make a map similar to the one that you have, using collage, which is meant to be a sort of magical manipulation of the toposphere, of the map world, the image of the place. I use photographs and found objects and so forth to make these, and I also keep a box of documentation for each one, with photographs, drafts, essays, poems, souvenirs, and so forth. So even though the art disappears, the map and the box remain behind as a record of the work.” [via]

 



Hakim Bey, Esopus maps #2, 2010, mixed media.

 

“The one that I sent you originated as a nineteenth century Hudson River navigation chart. The important place there is Esopus Island, which is where Aleister Crowley camped out in 1918. I visited it with William Breeze, who is the official representative of Aleister Crowley’s occult and literary remains. He’s the literary executor, and he’s also the head of the Ordo Templi Orientis, which is the occult lodge that Crowley left behind. So Bill Breeze and I hired a sailboat for the day and went to that island and explored it. We had a nice time, came back, had a nice dinner, and that was pretty much the start of this whole series of works. I realized that I’ve been living up here and studying the local history for ten years, and I don’t know what to do with all this material about this place where I live. I didn’t want to turn it into some stupid guidebook for tourists. I didn’t want to turn it into a stupid academic book for an academic press. So for now I’m putting all this historical and topological knowledge into these works I make in a very private way, just for friends.” [via]

 

“There are big epiphanies and small epiphanies. I could mention the time I was crossing Hammersmith Bridge in London late at night on my way back from a friend’s dinner party and I had a vision of the lost Imam of Shi’ism hovering in the air over the bridge in the rain. The vision told me to end my association with orthodox Islam and become a heretic, which I then did. And I’ve been a heretic ever since. That would be a moment of epiphany. But this doesn’t necessarily relate so much to my writing and art as it does to the totality of my inner world, if you know what I mean.” [via]

 

“Well, I always say that we have to be careful about our terms here. If we’re defining religion as institutional religion—with all the problems that come with institutions going tenfold for religion—then we have to be very, very careful to be clear about what we’re talking about. If we’re talking about spirituality, as we like to say in our hippie way, then we’re having another conversation, one that isn’t necessarily about religion. Or maybe we’re having another conversation altogether. As an anarchist, I’ve always been a spiritual anarchist, and naturally this annoys my more left-wing type anarchist friends who are all, of course, good atheists. But, it’s an old tradition, after all. Maybe the oldest. If you look at the tribal societies that people like Pierre Clastres or Marshall Sahlins visited and wrote about, you find people who live without authority, but you never, ever find that they don’t have spirituality. They always have a spiritual view of things. Take shamanism, which is a broad and hard-to-define term, but it is not religion, because it has no dogma. It doesn’t have priests. It doesn’t have temples. It doesn’t have taxes that you have to pay. It doesn’t make rules about sexuality, or maybe it does, but not the same kind that a religion makes. And in any case, those rules would only apply to the shaman and not to anybody else in the tribe. So, that’s to say that there’s a big difference between free spirituality on the one hand and its betrayal in organized religion on the other hand.” [via]

 

“I have to admit that, like everybody else in the 1980s, I was much more optimistic about these things. And in some of my writing I may have given the impression that I would become some sort of cyber libertarian. I have many friends in that camp, but then as time went on, I became more of a Luddite. I believe that technology should not consist of an attack on the social. And if you think about the symptom that everybody talks about, the loss of privacy, or even the redefinition of what privacy could possibly be, well, I see this as an actual attack on society. And it’s interesting that it comes at the same time as Thatcher saying that there is no such thing as society. It’s an ideological move against the social. And it’s not for the glorification of the individual, either. To me, the individual also loses in this formula. But it’s primarily meant to break society down into individual consumer entities, because that’s what money wants. Capital itself wants everyone to have everything. It doesn’t want you to share your car with anyone, it wants each person to have their own. And by the way, the US has achieved this—we now have one car for every adult in the country. Capital wants everybody to have to own everything, and to share nothing. And the social result of this is ghastly. It’s scary, frightening. For me it’s apocalyptic.” [via]

 

“I’ve always said that I didn’t invent the TAZ. I just noticed that it existed. It’s always existed. For some reason, most people have to believe that what they’re doing is going to last forever in order to find the enthusiasm to do anything at all. The only thing that changed was thinking of the temporary itself as a possible good, instead of an obstacle. A good dinner party is a Temporary Autonomous Zone. Nobody tells you what to do at a good dinner party. Nobody gives orders. Nobody collects taxes. It’s an experience of giving and being given to, of filling the body and emptying the mind, having good conversation and good wine and so forth. This is already a TAZ, but you have to conceptualize it that way for it to be that way. It’s simply a matter of consciousness. But once you find that consciousness, the forms of organization begin to open up. You begin to see all the different forms of organization that this could take. It could be anything from a picnic by the riverside to a community that lasts for two years. Where is it actually happening? Well, I have to say that the current moment at the end of this decade is, to me, one of the low energy points of history. Maybe I’m just getting old, but I feel that it’s actually hard to find a good TAZ now. And it’s more important than ever to do so. One reason being that communism is no longer. We now live in the world of the triumph of capital. And in this world, it would seem that the TAZ is, perhaps, the last possible revolutionary form. I hope that’s not true, but it may be. Either way, the idea is certainly more important now than it was around 1989 when I dreamed the idea up in the first place.” [via]

 

“Obviously one of the worst predictions you can make is that things continue as they are, only becoming more and more intensified, like a J. G. Ballard-type future where the whole universe is one big shopping mall. That would be the worst. Any catastrophe might be a relief compared to that. But on the other hand, catastrophes are bad for you and me, and we don’t want to get caught in one. It might be good for history, but would be awful for individuals, especially artists, who never had that much going for them in the first place. I’m not one of these people waiting for the big ecological catastrophe. I don’t want to see it happen. I’m still hopeful. And in the end, what else can you do? You have to have, as Ernst Bloch said, revolutionary hope.” [via]