For in penetrating to the higher mysteries he will see things which are concealed from ordinary humanity by the illusion of the senses. If the physical senses do not allow us to perceive the higher truth, they are for this very reason our benefactors. Things are thereby hidden from us which, if realized without due preparation, would throw us into unutterable consternation, and the sight of which would be unendurable.
Dion Fortune’s Rites of Isis and of Pan is a slender book, but one with a lot of valuable content. As the title suggests, it is constructed around a pair of liturgical texts by the eminent early twentieth-century occultist Dion Fortune. These appear to have been her only forays into dramatic ritual for public audiences or untutored congregations, and they were produced by her at “the Belfry,” a converted church building in the Belgravia district of London. The full rituals are included, and framed by four chapters of editorial text from Gareth Knight, who provides a history of these rituals and delves into the manner in which they were epitomized in Fortune’s principal occult novels: The Winged Bull, The Goat-foot God, The Sea Priestess, and Moon Magic.
Fortune’s rituals with Knight’s study and commentary constitute roughly the first half of the book, and the second is a set of a half-dozen papers and addresses by Fortune that are relevant to her rites. Three of these were originally published as articles in The Inner Light Magazine, but a couple of them seem to be from previously unpublished records of the Society of the Inner Light that Fortune founded, and the very first appendix is the significant 1933 essay “Ceremonial Magic Unveiled” that originally appeared in The Occult Review.
Although Knight avoids crediting Aleister Crowley with any influence on Fortune’s dramatic rites, “Ceremonial Magic Unveiled” provides ample circumstantial confirmation that Crowley’s Rites of Eleusis were a significant model for her (at least as much as the 1899 “Rite of Isis” by Mathers cited by Knight, 8). In that article, Fortune classes herself with Crowley and Regardie as the “unholy trinity of revealers of the Mysteries” (86). She praises the contents of Crowley’s Equinox, which included his Rites of Eleusis, and even calls on Regardie to perform the editorial work by which he would later produce the digest Gems from The Equinox (91). She writes:
“To speak any word in mitigation of the general condemnation of Crowley is a thankless task, for panic-stricken people immediately conclude that one is in league with the devil. Nevertheless, Mr. Regardie has had the courage to do this, and I should like to add my voice to his. To make use of a man’s work without acknowledgement is no better than picking pockets.” (Ibid. That final sentence would become ironic a few years later, when Regardie would quote a full page of text from Fortune’s The Mystical Qabalah in his own The Middle Pillar, attributing it only to “One very clever expositor.”)
Like Crowley in his Rites, Fortune drew poetic passages in her own from the work of Swinburne, specifically “The Last Oracle” (14). Her original contributions as a poet are decidedly less sure than those of the Beast. I suppose I winced physically when I encountered her end rhyme of “path” and “Daath” (74).
Other articles among the appendices supply Fortune’s own extensive analyses of the esoteric infrastructure of her fiction. “In an attempt to compromise between the symbolic and the rational modes of presentation I decided to avail myself of the form of fiction as being a mode of presentation which could approach the subconscious levels of the mind, which think in images, without losing touch with the conscious levels of the mind which think in words, thus making contact once again with those potent levels of the mind that have fallen into disuse in modern civilisation” (103). Her discussion of The Winged Bull in particular highlighted the magical potency of English places in ways that put me in mind of the psychogeography of Iain Sinclair (115-6).
Fortune’s dramatic rituals and her novels alike rely on sexual polarity as the chief engine of magic, and she has the lector of her Rite of Isis declare, “All the Gods are One God, and all the Goddesses are one Goddess” (70). The God can evidently be summarized as Pan and the Goddess as Isis, with these two rituals (each of which features officers of both genders) sufficient for her purpose–which aims more at integration than analysis.
The Sorcerer and His Apprentice: Unknown Hermetic Writings of S.L. MacGregor Mathers and J.W. Brodie-Innes [Amazon, Abebooks, Local Library] by S L MacGregor Mathers and J W Brodie-Innes, edited and introduced by R A Gilbert, reviewed by Bkwyrm in the Bkwyrm’s Occult Book Reviews archive.
Mr. Gilbert has taken a collection of short papers on various occult subjects by Mathers, and by Brodie-Innes, and has presented them as “An anthology of writings….on Tarot, Kabalah, Astrology, and Hermetism.” The introduction provided by Gilbert is all of three or four pages and imparts no information that anyone with even a nodding acquaintance with G.D. history wouldn’t know. Some of the essays are fascinating, and I’ve never seen them anywhere else. Of course, I don’t spend a lot of time tracking down Brodie-Innes books. Essays by Mathers include The Kabbalah, The Qliphoth of the Qabalah, The Azoth Lecture, and Twelve Signs and Twelve Tribes. Papers by Brodie-Innes include Some Psychic Memories, The Tarot Cards, Witchcraft, and The Hermetic System.
If you’re a Mathers fan, or a Brodie-Innes devotee, you’ll want to pick up this book. Serious students of the Golden Dawn system will probably also find many of these essays worthwhile. The Tarot essays, read together, make for a (I thought) rather nice, short tutorial on the Tarot in the Golden Dawn worldview.
This book is part of the “Roots of the Golden Dawn” series – and its inclusion in a series is probably why a book this uneven was published. None of the essays hung together into any kind of a cohesive structure, even taking into account that both authors were members of the Golden Dawn, and that Brodie-Innes was Mathers’ chosen successor. They bounce from topic to topic, belief system to belief system, with very little in common. As far as I can tell, the only reason they were put in a book together is because they are little-known essays by a set of famous and semi-famous magicians. There are other collections of essays that are much more rewarding reading. This is a collection that is probably only of interest only to someone actively studying material covered in the essays. It’s not something you can sit down and read through, like an “anthology.” These are bits and pieces of published and unpublished writings by two men, written at different times and for widely varying purposes, that have been collected into one place for no apparent reason.
The Satanic Witch [Amazon, Amazon (2nd Edition), Abebooks, Bookshop, Local Library] by Anton Szandor LaVey, introduction by Zeena LaVey, reviewed by Majere, Pr.ODF in the Bkwyrm’s Occult Book Reviews archive.
The third volume of LaVey’s writings is aimed more directly at female readers, being a guide to his concept of Satanic seduction and “bitchcraft” techniques. As usual, it is written in his usual flamboyant style, and covers a broad range of subjects from make- up and fashion tips to methods of sexual manipulation through glamour (ie. “Lesser Magic”) . Also introduced is the “LaVey Personality Synthesizer”, used apparently to judge compatibility between the witch and her potential partners, and the volume also contains additional writings on magick – including methods to invoke familiars and send succubi to potential “victims”. Many have found some of LaVey’s suggestions in the book rather distasteful – the use of menstrual blood as a “perfume” being one regularly mentioned. And naturally, the material of the book is likely to offend many die-hard feminists and so-called “white witches”. Therefore, it is probably safe to say this book is only recommended for those with certain tastes – and if readers hold similar tastes to Anton LaVey himself, then no more need be said. Everyone else should look first before buying.
The Satanic Rituals is the “companion” text to LaVey’s “Satanic Bible”, and is an expansion of the material given in the last two sections of the latter. Included in the book are a variety of rituals and ceremonies derived from French, German, Middle-Eastern, Russian, and fictional sources – as well as Satanic baptisms, and including a version of the Black Mass. LaVey gives informative forewords to each ritual, explaining the origins and nature of the rites. Perhaps the only tenuous inclusion in the volume is a rite based on the Cthulhu Mythos of H.P Lovecraft, which may make HPL purists squirm (although LaVey reworked it from it’s first “incarnation” in a Derlethian-style Christianized context as penned by Temple Of Set founder, Michael Aquino). Overall, this is worthy of a read.
This is perhaps one of the most acclaimed books on the history of the infamous “Black Mass”. The author provides an insightful and unbiased account of the origins of this ceremony from ancient pagan times through to it’s more corrupt modern incarnations. Perhaps one of the most interesting theories put forward by Rhodes is that the “Black Mass” was actually pagan in origin, rather than an invention of Christian fantasies – he suggests that the early pagans performed rites which denied the Christian god in favour of their own ancient cultural deities – rites that were later to be considered “Black Masses” by the Christian missionaries who were shocked at such “blasphemy”. Other topics also covered include the “heresy” of the Knights Templar and Cathars, the Guiborg Masses, and “diabolism” in Freemasonry. Essential reading.
Where to begin? This is undoubtably the most popular treatise on Satanism that has ever existed – but is it any good? The main problem with the “Satanic Bible” lies in it’s commercial singularity – such has aided more than a few Church of Satan spokesmen over the years in arrogantly claiming they are the only “true” upholders of Satanism since other groups hold no desire to come forth into the public eye with a marketable introduction. But the real issue, of course, is what the book contains. It is divided into four parts – the first section being primarily paraphrased from Arthur Desmond’s “Might Is Right” and revised by LaVey. It is basically a collection of elitist proclamations presented in “verses”. The second section could be easily said to be the primary part of the book, expounding the philosophies of Anton LaVey and his Church of Satan in relation to a variety of subjects, covering “God”, love, hate, life, death, sex, and “psychic vampirism”. It’s an interesting read to be certain, although the actual personal appeal of LaVey’s philosophies depends mainly on the attitude and tastes of the reader. It has been often said that the appeal of LaVey lies mainly in his accessibility – especially to teenagers, who no doubt form a large part of his following. The language used, and the rationale LaVey applies, made this book pretty much an assured bestseller – and indeed it has been so. In essence, LaVey’s brand of “Satanism” is mainly a blend of rational self-interest (with emphasis on hedonism), materialism, and anti-mainstream sentiments – mixed together with a magickal system that is itself a blend of historical, cultural, and psychodramatic ritual applications (also borrowing from Aleister Crowley and other modern magickians). All this is nicely “packaged” together under the symbol of that age-old Christian archetype – The Devil, Satan. The third and fourth sections relate to the aforementioned magickal system, although the rites presented are basic ceremonies designed for the purposes of invoking lust, compassion, or destruction. LaVey outlines the principles of his system with a fair deal of (accurate) logic and explains the nature of the tools applied. The book is concluded with his own revisions of John Dee’s “Enochian Keys”, which are basically much the same as the originals save for the inclusion of Satan. In summary, whether you love or hate LaVey, the book is certainly worth a read. For those seriously interested in the doctrines of the late “Black Pope” and the Church of Satan, it is an essential purchase. For anyone else, it is a good reference text on the basics of American Satanism as well as an interesting read in it’s own right. Decide for oneself.
This 1940 work is a decidedly chatty melange of memoir, folklore, occultism, and parapsychology. Seabrook insists on his materialistic skepticism throughout, but towards the end provides powerful anecdotes to test it.
He compliments the laboratory parapsychologists for taking the matter seriously, while suggesting that they are unlikely to succeed with their clinical approach. He points to Sufism, particularly the Mevlevi Order, as a repository of disciplines which might lead to genuinely “supernormal” power. “Dervish dangling” becomes his shorthand for the inducement of visionary states through physical stress, which he observes in “games” with a girlfriend, and in a shamanistic eskimo ceremony.
The book provides eminently fair (some might say generous) sketches of three prominent occultists who were the author’s contemporaries: George Gurdjieff, Aleister Crowley, and Pierre Bernard. The chapter which covers this ground (ch. III of part three, “Our Modern Cagliostros”) is alone worth the rest of the book to read. Seabrook was personally acquainted with the first two, and his account of the I Ching elsewhere in the book shows traces of Crowley’s unacknowledged instruction.
There are some basic factual fumbles, like the “pentagram” that has seven points, or the “57 varieties of the mystical hexagram” from the I Ching (p. 147—even while the illustration on p. 148 shows all 64). Long pieces of text have been relegated to appendices, which seems like an odd choice in a book that is basically a topical survey without a sustained argument or chronology.
In any case, it is a quick and entertaining read, and Seabrook’s sincerity seems unimpeachable. It’s good amusement for anyone interested in the occultism of the first half of the 20th century. [via]
An irregular hodgepodge of links gathered together …
Luise Henriette Wilhelmine von Anhalt-Dessau as Diana, 1765 [via]
- Pam Grossman interviewed in “Chapel Perilous: Notes From The New York Occult Revival” — Don Jolly, The Revealer; from the the-gnosis-is-coming-from-inside-the-house dept.
“‘Most people here, I imagine, love to read,’ she continued. ‘[The esoteric] really encourages that kind of bibliomania. And if you’re someone who loves to read, you’re also someone who is comfortable being an autodidact, comfortable seeking out knowledge externally and also within yourself. And [you trust] the patterns that that weaves, as opposed to relying on someone else to tell you what wisdom is or what divinity is.'”
- Jesse Bransford interviewed in “Chapel Perilous: Notes From The New York Occult Revival” — Don Jolly, The Revealer; from the can’t-we-all-just-agree dept.
“‘My take on it is, [occultists] aren’t necessarily interested in a truth or a singular truth,’ he said. ‘I think they’re interested in a consensus-based or consensual, metaphorical set of constructs that become truth-like.’ He viewed his community as being a place of infinite individual systems of reading, practice and belief — combined and coalesced only by their commitment to individual agency.”
- “Apophenia, Angel of the Thames” — Gordon White, Rune Soup [HT Scarlet Imprint]; from the fuzzy-wuzzy-was-not-there-or-was-he dept.
“Which brings us to the fuzzy ‘between spaces’ where apophenia meets synchromysticism. Given that old gods regularly become new angels, then new goddesses may become largely-hoax angels. And so I see the goddess Apophenia hiding behind the Angel of the Thames.”
- “The Tarot Lighthouse, March 2014” — [HT Marcus Katz]; from the minor-arcana-meaning-generator dept.
“Muriel Bruce Hasbrouck (1890 — 1981) was a student of both Paul Foster Case and Aleister Crowley. She dedicated her book to these two men, a lesser-known book entitled Pursuit of Destiny, written in 1941. … Here are her keywords for the Minor Arcana Suits and Numbers. […] So, by putting these keywords together, you can see how they create meanings for each of the forty Minor Arcana.”
- “The Tellurium Clock of Marc Maradan” — John Dalziel, The Computus Engine; from the must-have-gift-of-the-season dept.
“A Tellurium clock combines both clock and orrery in a single movement. Last week I received pictures from Marc Maradan of a Tellurium clock he is working on. Marc is a process engineer based near Bern in Switzerland.
Inspired by a 2006 documentary on the Antikythera mechanism he set out to build his own Heliocentric calendar machine. He produced his designs using open source CAD software and manufactures all the components himself (no CNC machining) using only the technology available to the ancient Greeks.”
The Tellurium Clock of Marc Maradan at The Computus Engine [larger]
- “How An Astronaut Nearly Drowned During a Space Walk” — Soulskill, Slashdot; from the uh-everything’s-under-control-situation-normal dept.
“[…] investigators also identified deeper causes, one of which involved what some accident-investigation specialists have dubbed the ‘normalization of deviance’ — small malfunctions that appear so often that eventually they are accepted as normal […]”
- The March of Anthropogenic Climate Disruption — Dahr Jamail, Truthout; from the wheels-on-the-bus-go-round-and-round dept.
“Systemic problems require systemic solutions, and thinking the radical change necessary to preserve what life remains on the planet is possible without the complete removal of the system that is killing us, is futile.”
- “Psychic Enchantments of the Educated Classes: The Paranormal and the Ambiguities of Disenchantment” — Egil Asprem; from the magic-believes-in-you dept.
“In 1918 Weber had proclaimed that all ‘mysterious incalculable forces’ were being eradicated from the world by science and scientifically based technologies. Entzauberung — literally the disappearance of magic (Zauber) — signified a new mentality in which modern people believed that anything around them could, in principle, be comprehended rationally, and that no offerings to capricious deities or magical manipulations of occult forces were needed to master the world.
‘Magic’, however, failed to disappear. Whether we are talking about self-designated modern magicians coming out of the various currents of occultism and neopaganism, or about that vague and poorly defined set of ‘occult’ and ‘supernatural’ beliefs and practices that somehow will not fit neat categories such as ‘religion’ or ‘science’, ‘magic’, in fact, seems to thrive at the heart of high modernity. Some have even connected the resilience of the ‘mysterious incalculable forces’ to the secularization process itself […]”
- “From Caligari to Hitler: A Psychological History of the German Film” — Siegfried Kracauer [HT Theo Paijmans]; from you-shall-know-me-by-my-hieroglyphs the dept.
“Inner life manifests itself in various elements and conglomerations of external life, especially in those almost imperceptible surface data which form an essential part of screen treatment. In recording the visible world—whether current reality or an imaginary universe—films therefore provide clues to hidden mental processes. […] Films are particularly inclusive because their ‘visible hieroglyphics’ supplement the testimony of their stories proper. And permeating both the stories and the visuals, the ‘unseen dynamics of human relations’ are more or less characteristic of the inner life of the nation from which the films emerge.”
- Synopsis – Jodorowsky’s Dune
“This fascinating documentary explores the genesis of one of cinema’s greatest epics that never was: cult filmmaker Alejandro Jodorowsky’s (EL TOPO) adaptation of Frank Herbert’s sci-fi classic Dune, whose cast would have included such icons as Salvador Dali, Orson Welles and Mick Jagger. In 1975, following the runaway success of his art-house freak-outs EL TOPO and HOLY MOUNTAIN, Alejandro Jodorowsky secured the rights to Frank Herbert’s Dune — and began work on what was gearing up to be a cinematic game-changer, a sci-fi epic unlike anything the world had ever seen.”
- “To the lonely seas and the sky” — fairybekk, Cauldrons & Crockpots [HT T Thorn Coyle, Sarah Anne Lawless]; from the antipodean-dissonance dept.
“Life, to me, is mainly about opposite forces coexisting in the same space (this being a binary universe, and all): light and dark and the play of shadows across landscapes; tension and flexibility and all the combinations of the two; power, or the confidence that comes with great ability, and the understanding that comes at some point that no matter how skilled you are, you are still small. Humility, and sense of purpose. Holding on, and letting go. Doing what you can, and at the same time surrendering oneself to the constant movement that is life.”
- “10 Questions for Spiritual Seekers” — T Thorn Coyle; from the there-will-be-a-quiz dept.
“Occasionally, we are walking along our path, and we forget who we are. We forget that the tugging pulling us forward is the longing of heart and soul. We get caught in the pattern of habit and assumption. We forget we had intention. We forget we play a vital part in the world. We need reminders that life itself holds magic.”
- Ouida, aka Maria Louise Ramée, rediscovered in “How the Ouija Board Got Its Name” — Bess Lovejoy; from the hidden-in-plain-second-sight dept.
“‘For 20 years I researched the fathers of the Ouija board,’ [Robert] Murch said. ‘Turns out, it had a mother.'”
Ouida aka Maria Louise Ramée
- “A Jewel at the Heart of Quantum Physics” — Natalie Wolchover, Quanta Magazine (from 2013); from the om-mani-padme-hum dept.
“Physicists have discovered a jewel-like geometric object that dramatically simplifies calculations of particle interactions and challenges the notion that space and time are fundamental components of reality.
‘This is completely new and very much simpler than anything that has been done before,’ said Andrew Hodges, a mathematical physicist at Oxford University who has been following the work.
The revelation that particle interactions, the most basic events in nature, may be consequences of geometry significantly advances a decades-long effort to reformulate quantum field theory, the body of laws describing elementary particles and their interactions. Interactions that were previously calculated with mathematical formulas thousands of terms long can now be described by computing the volume of the corresponding jewel-like ‘amplituhedron,’ which yields an equivalent one-term expression.”
- “From bestseller to bust: is this the end of an author’s life?” — Robert McCrum, The Guardian; from the writers-united-will-never-be-elided dept.
“In summary, [Joanna Kavenna] says, ‘being a writer stopped being the way it had been for ages — the way I expected it to be — and became something different.”
That ‘difference’ amounts to a revolution. To writers of my generation, who grew up in the age of Penguin books, vinyl records and the BBC, it’s as if a cultural ecology has been wiped out. […] It was a mutually dependent ecosystem.”
- Learn to write with William S Burroughs — Cory Doctorow; from the voice-of-a-generation dept.
“In 1979, William S Burroughs delivered a series of lectures on creative writing (though he insisted that he was teaching creative reading — that is, analyzing the writing process by reading, because everyone can be taught to read, but only some will be able to write) at Naropa University. Three of these lectures, running to over four hours, are up on Youtube, covering writing exercises, Brion Gysin, Aleister Crowley, science fiction, General Semantics, and cut-ups.”
- “‘Too Holy To Print’: The Forbidden Books of Jewish Magic” — J H Chajes, Tablet [HT David Metcalfe]; from the that’s-way-above-your-clearance-level-citizen dept.
“The rabbis explained to me that it was their duty to determine the nature of the interest of prospective buyers before selling any copies of the newly printed work.”
- LibraryBox 2.0: Portable Private Digital Distribution
“LibraryBox is an open source, portable digital file distribution tool based on inexpensive hardware that enables delivery of educational, healthcare, and other vital information to individuals off the grid.”
- The Algernon Charles Swinburne Project
“The Swinburne Project is a digital collection and scholarly project devoted to the life and work of Victorian poet Algernon Charles Swinburne and to digital encounters with Swinburne’s works and related documents and information resources.”
- “Emma Hardinge Britten (2 May 1823 – 2 October 1899) Spiritualist, Occultist, Propagandist”
“The Emma Hardinge Britten Archive is an open source scholarly archive containing primary material for students of Emma Hardinge Britten. Materials include annotated editions of all major EHB texts, bibliographies of primary and secondary material, a short biographical summary of EHB’s life, chronologies with backing evidentiary records, various artifacts of EHB’s life, and papers and articles on topics in EHB scholarship.”
- “Friends of Theosophical Archives: Inaugural Newsletter” — Marc Demarest; Chasing Down Emma; from the something-we-can-agree-on dept.
“Years back, when a small group of us were trying to get a decent run of some of the fundamental Theosophical periodicals online, a discussion broke out among the team doing the digitization scut work under the heading “mission, vision, values” (you know, the sort of thing that would occasion a high-ropes offsite, with too much drinking, in a corporate setting) and one of the participants wrote that he thought the only common belief the team needed to share was the belief that the material in question was in danger, hard to come by for ordinary seekers and readers, and worth preserving.
Damned good sense, I thought. Focus on what we agree on, and leave your hermeneutics in the car.”
- The International Association for the Preservation of Spiritualist and Occult Periodicals
“The IAPSOP is a US-based non-profit organization focused on the digital preservation of Spiritualist and occult periodicals published between the Congress of Vienna and the start of the Second World War.”
- Stuart McMillan’s adaptation of Postman’s Amusing Ourselves to Death at “Huxley vs. Orwell: The Webcomic“; from the nothing-to-fear-but-temptation dept.
- “When ‘Religious Liberty’ Was Used To Justify Racism Instead Of Homophobia” — Ian Millhiser, ThinkProgress; from the new-boss-same-as-the-old-boss dept.
“Yet, while LGBT Americans are the current target of this effort to repackage prejudice as ‘religious liberty,’ they are hardly the first. To the contrary, as Wake Forest law Professor Michael Kent Curtis explained in a 2012 law review article, many segregationists justified racial bigotry on the very same grounds that religious conservatives now hope to justify anti-gay animus. In the words of one professor at a prominent Mississippi Baptist institution, ‘our Southern segregation way is the Christian way … [God] was the original segregationist.'”
- “(Really) Bad News For Religious Conservatives” — Cenk Uygur and Ana Kasparian, The Young Turks [also]; from the dept.
“70% of Millennials think: ‘Religious groups are ‘alienating young adults by being too judgmental on gay and lesbian issues.””
“1 in 3 Millennials say they have no religious affiliation at all.”
- “Tea Party Jesus is a Satanist, and we have proof” — Gregory Stevens, Liberal Bias; from the behind-blue-eyes dept.
“Everybody knows that the Tea Party has structured their political platform on the teachings of Jesus Christ. Tea Party Jesus has a lot of political views. Unfortunately, after a little journalistic digging, we have uncovered some facts that may make a few members of the Religious Right a teeny, tiny bit uncomfortable…”
- Jesus Seminar Phase 3: Profiles of Jesus; from the radical-jesus dept.
“The authors, all Jesus Seminar Fellows, agreed on several points:
· Jesus of Nazareth did not refer to himself as the Messiah, nor did he claim to be a divine being who descended to earth from heaven in order to die as a sacrifice for the sins of the world.
· At the heart of Jesus’ teaching and actions was a vision of a life under the reign of God (or, in the empire of God) in which God’s generosity and goodness is regarded as the model and measure of human life.
· Jesus did not hold an apocalyptic view of the reign (or kingdom) of God”
- “Is Gnosticism an eradicated virus?” — Peter Carrell; from the a-virus-from-outer-space dept.
“Always worth a pause is consideration of whether one greater enemy of Christianity, Gnosticism is an eradicated virus or a recurring outbreak of disease in our body. While it is difficult to arrive at a settled definition of Gnosticism, it can be thought of as an influenza which takes various forms.”
- Michael Bird quoted at “Is Gnosticism an eradicated virus?” — Peter Carrell; from the christianity-tho dept.
“Gnostics were trying, each in their own way, to indigenize Christianity in the Greco-Roman world by marrying it to platonic cosmology and cutting the chord [sic] from its Jewish roots.”
- “How to Determine If Your Religious Liberty Is Being Threatened in Just 10 Quick Questions” — Emily C Heath, Huffington Post’s The Blog; from the losing-my-religion dept.
“If you answered ‘B’ to any question, then not only is your religious liberty not at stake, but there is a strong chance that you are oppressing the religious liberties of others. This is the point where I would invite you to refer back to the tenets of your faith, especially the ones about your neighbors.”
- “Dear White Christians of Florida: An Open Letter” — Michael Bledsoe, Riverside Baptist Church; from the what-an-incredible-smell-you’ve-discovered dept.
“The stench from your houses of worship is wafting its way across this country, polluting citizenship, demoralizing parents and families, mocking accountability and blaspheming the Holy God whom you say you love and worship. If that offends you, try reading Amos.”
- Karl Barth quoted in “Dear White Christians of Florida: An Open Letter” — Michael Bledsoe, Riverside Baptist Church; from the time-keeps-on-slippin’-slippin’-slippin’ dept.
“The time is not always ripe. It may be past, it may be still to come. But woe to the church if when the time does come it is silent…”
- “The Ukrainian Pentagram Ritual” — Alex Sumner, Sol Ascendans; from the middle-pillar-of-the-bosphorus dept.
“Close your eyes, and visualise yourself standing in the middle of the country of Ukraine — somewhere near Cherkasy (see map). Now imagine that your astral form grows to a colossal height — so much so, that you can look round and see all of the territory of Ukraine around you.”
- “British Storms Unbury an Ancient Welsh Forest” — Simon Worrall, photo by Keith Morris, National Geographic; from the under-the-sea-in-a-shoggoth’s-garden dept.
“Could this be part of Cantre’r Gwaelod, a mythical kingdom believed to have disappeared beneath the waves thousands of years ago? Has Wales’s very own Atlantis been found? […] It was buried under a peat bog 5,000 to 6,000 years ago, then inundated by rising sea levels until this winter’s violent storms stripped away the covering of peat and sand.”
Songs for the Witch Woman by John Whiteside “Jack” Parsons and Marjorie Cameron, with commentaries by William Breeze, George Pendle and Margaret Haines, from Fulgur, is due to release on March 17th, 2014, in limited hardback and even more limited, 156 hand-numbered, deluxe editions, which will be of interest.
“There are few modern love stories as passionate and poignant as the relationship between rocket scientist Jack Parsons and his artist lover, Marjorie Cameron. At once a muse, occult student and primal force of nature — a woman he proclaimed as his ‘elemental’ in a letter to Aleister Crowley — Cameron fascinated, troubled and inspired Parsons.
Songs for the Witch Woman is a project born from this turbulent love story. A series of poems written by Parsons reveal his feelings toward his often absent lover. And beside these words are images from the hand of Cameron, illustrating and echoing the intimate themes.
After Parsons’ tragic death in June 1952 we find the notebook in which this work was recorded continues, as a bereaved Cameron keeps a diary of her magical working in Lamb Canyon, California. In the dark desert her words become a raw lament as she attempts to gain contact with her Holy Guardian Angel. And throughout the working, the memory of Jack is never far from her mind.
Now published more than sixty years after it was written, Songs for the Witch Woman stands as a testament to lasting power of love and loss.
This book represents a creative collaboration between two of the most important names in 20th century occultism. It includes:
· The poems, drawings and diary entries published together for the first time.
· A facsimile of the original 1950s notebook with text by Parsons and illustrations by Cameron.
· The texts have also been corrected and typeset alongside a second suite of pen and ink drawings that Cameron produced for the work after 1952.
· Contextual commentaries from William Breeze, George Pendle and Margaret Haines.” [via]