Tag Archives: relationship

Omnium Gatherum: June 18th, 2014

An irregular hodgepodge of links gathered together … Omnium Gatherum for June 18th, 2014

Moon, clouds, smoke, skeleton hunt in the air from Restoring the Lost Sense: Jun 12, 2014, Craig Conley, Abecedarian
“Moon, clouds, smoke, skeleton hunt in the air” from Restoring the Lost Sense: Jun 12, 2014 — Craig Conley, Abecedarian

 

  • The Beast is Back — Erik Davis and Maja D’aoust interview Gary Lachman, Expanding Mind

    “Thelemic visions, magickal texts, and the tedium of transgression: a talk with occult historian Gary Lachman about his new biography Aleister Crowley: Magick, Rock and Roll, and the Wickedest Man in the World (Tarcher).”

  • Theosophical Attitudes towards Science: Past and Present — Egil Asprem

    As is typical for esoteric movements of the modern period, the Theosophical current exhibits a deep ambivalence towards the professionalized natural sciences. Active in the middle of the so-called “clash” between science and religion in the latter half of the 19th century, Blavatsky and the early Theosophists sought a critical reconciliation, guided by the quest for esoteric “higher truth.” The negotiation with science and religion was clearly present from Blavatsky’s first major work, Isis Unveiled (1877), which dedicated one volume to a criticism of each, and has continued to twist and turn in various directions until the present day.

    “Science” is, in short, a centrally important yet ambiguous “Other” for the entire Theosophical current.

  • Opting Out of the System — Inominandum, Strategic Sorcery

    The “system” is a house of cards that is perpetrated by force and fraud. I think that taking a stand against that in terms of magic and lifestyle is a worthy thing. But just like I say to people that reject materialism as anathema to spirituality: You must really live that view for it to have meaning.

    It is not a matter of your values and your magic being in line. It is a matter of making your life be about something.

  • Where the Occult & Pagan Community Lost the Plot — Nick Farrell

    The occult community is doomed to be hijacked by right-wing nut-jobs and other idiots because it has become paralysed by its own desire to be “spiritual.”

  • Theater as Plague: Radovan Ivšić and the Theater of the Weird — Jon Graham, Weird Fiction Review

    Like its counterpart in fiction, the theater of the weird exists on the margins of mainstream culture, where its deadly accuracy when targeting the shibboleths of the cultural consensus can be safely muffled before its subversive potency does any visible damage.

    For Ivšić, theatrical space offers the ideal spot for opening that space within the spectator that allows experience of individual singularity not as a rupture, but as a vitally essential difference that makes it possible for the world to breathe. He saw the play as the result of a dark conspiracy between the world and the individual, who intentionally withdraws from this relationship in order to return by means of the Trojan horse of fiction.

  • D&D Yoga — swi in collaboration with Sarah Dahnke and Eric Hagan [HT Erik Davis]

    D&D Yoga can be played in many ways. The varying flavors range from that of a guided narrative while people do yoga to a far more interactive experience where players are in conversation and play a more active role in the campaign. For the first trial, we thought it would be wise to veer closer to the guided narrative side of things. Players still made decisions and rolled dice to dictate a few directions that the story took but generally we wanted to see how the experiment would play out and then build from there. As we proceed into future events we are building more interactivity into the game.

  • Appeals Court Finds Scanning To Be Fair Use — NewYorkCountryLawyer, Slashdot

    scanning whole books and making them searchable for research use is a fair use

    the creation of a searchable, full text database is a ‘quintessentially transformative use’, that it was ‘reasonably necessary’ to make use of the entire works, that maintaining four copies of the database was reasonably necessary as well, and that the research library did not impair the market for the originals.

  • «Dracula è sepolto a Napoli, ecco dov’è la tomba» — Paolo Barbuto, Il Gazzettino

    «Il conte Dracula è morto a Napoli, è stato sepolto nel cuore della città ed è ancora qui»: c’è un gruppo di persone che da settimane percorre strade e vicoli a caccia del segreto.

    E non sono ragazzini sognatori, fanatici, esaltati, ma serissimi studiosi dell’università di Tallinn in Estonia. Sono convinti di ciò che fanno, sostengono di avere già in mano i documenti che provano la verità, così hanno avviato una campagna di ricerche sul territorio.

    “Count Dracula died in Naples, was buried in the heart of the city and is still here”: there is a group of people who for weeks along the streets and alleys in search of the secret.

    And kids are not dreamers, fanatics, exalted, but very serious scholars of the University of Tallinn in Estonia. They believe in what they do, they claim to have already got the documents to prove the truth, so they launched a campaign of research in the area.

  • From Algernon Charles Swinburne’s Songs Before Sunrise at “Save His Own Soul He Hath No Star” — Michael Gilleland, Laudator Temporis Acti

    His soul is even with the sun
    Whose spirit and whose eye are one,
    Who seeks not stars by day, nor light
    And heavy heat of day by night.
    Him can no God cast down, whom none
    Can lift in hope beyond the height
    Of fate and nature and things done
    By the calm rule of might and right
    That bids men be and bear and do,
    And die beneath blind skies or blue.

  • Two giant planets may cruise unseen beyond Pluto” — Nicola Jenner, NewScientist; from the where-is-your-astrology-now dept.

    The monsters are multiplying. Just months after astronomers announced hints of a giant “Planet X” lurking beyond Pluto, a team in Spain says there may actually be two supersized planets hiding in the outer reaches of our solar system.

    When potential dwarf planet 2012 VP113 was discovered in March, it joined a handful of unusual rocky objects known to reside beyond the orbit of Pluto. These small objects have curiously aligned orbits, which hints that an unseen planet even further out is influencing their behaviour. Scientists calculated that this world would be about 10 times the mass of Earth and would orbit at roughly 250 times Earth’s distance from the sun.

    Now Carlos and Raul de la Fuente Marcos at the Complutense University of Madrid in Spain have taken another look at these distant bodies. As well as confirming their bizarre orbital alignment, the pair found additional puzzling patterns. Small groups of the objects have very similar orbital paths. Because they are not massive enough to be tugging on each other, the researchers think the objects are being “shepherded” by a larger object in a pattern known as orbital resonance.

  • ‘A Funny Kind Of Relationship’ Alan Moore On Iain Sinclair — Nick Talbot, The Quietus

    Whilst not quite a household name, instead occupying a liminal status maintained by a principled refusal to be involved in any Hollywood adaptations of his work, Moore is widely regarded as the finest writer in the medium, and it is difficult to imagine how the comic book landscape would look without the enduring influence of his exceptional work. But it is equally difficult to imagine how From Hell (1989), his first major work beyond the costumed vigilantes and superheroes genre, and also his Magnum Opus, would have looked had he not discovered the work of Iain Sinclair. A quintessential writer’s writer, Sinclair is a Hendrix-cum-Kevin Shields of the English language, mixing scholarly historical research, formal training and technical linguistic virtuosity with a wildly impressionistic, stream-of-consciousness prose-poetry delivery that is dazzling, dizzying, and for those with literary pretensions, frankly dispiriting in its apparently effortless genius. Sinclair’s subject is predominantly London, most often East London, and the relationship between its history, its continually shifting cityscape and the psyche of those who inhabit it. Sharing similar concerns, themes and stylistic flourishes with Peter Ackroyd, both with works appearing in the eighties and nineties, this uniquely East London-focused micro-genre came to be dubbed ‘psychogeography’. Soon complemented by Will Self and others, the movement could be interpreted as a response to the corporatist regeneration of London’s East End by the Thatcherite Conservative government in the 1980s. The spatial and historical density of London allows for an unusually potent and apparently limitless store of inspiration, but what marks out Sinclair in particular is his ability to see patterns, sigils and correspondences where perhaps the rest of us see dog shit, broken fencing and inane graffiti.

  • Eating Flower Spirits” — Sarah Anne Lawless

    Summer flowers are brought inside, painted the colours of sarees and gypsy vardos, and fill tea pots and canning jars. Nighshade, poppies, red clover, comfrey, daisies, sage flowers, and foxgloves. Some from the yard, some escaped from gardens into the neglected back alleys of the old neighbourhood. I know that by taking them home I am consuming them, making their already short lives even shorter, but I try my best to ask sweetly for their blessings before I snip off their heads and bring them home. I try my best to let them know why and what will be done with their beautiful sacrifice – their souls burned up like incense to be eaten by my own beloved spirits – eaters of flowers.

  • What Athens Has Got To Do With Jerusalem: The Marriage of Greek and Jewish Themes in the Apocryphon of John” — Dan Attrell

    This paper presents a summary overview of how the Apocryphon of John, an apocalyptic work drawn from the Nag Hammadi Library, is explicitly the product of an syncretism between Greek language/philosophy and Jewish mythology/mysticism in the 1st century CE.

  • Coincidentia Oppositorum: Exploring the Dialogue in the Recent Historical Literature of Medieval and Early Modern European Alchemy — Dan Attrell

    The study of alchemy has posed a number of complications for historians. Among historians of science who wrote as late as the mid-20th century, alchemy was perceived to be a mystical philosophy, an obstacle to the progress of „rational‟ chemistry, and even a pathology of the mind. This rather out-dated tendency toward knee-jerk dismissals has, however, been recently curtailed as the wider community of medievalists and early modern historians began to understand alchemy on its own terms, having placed it firmly within in the context of an ‘alchemical worldview.’ The recent dialogue among historians concerning alchemy in Europe has chiefly been directed toward (a) understanding of what ‘alchemy’ actually meant to the people who lived amongst it or practiced it themselves; (b) determining to what extent alchemy was interrelated with the religious consciousness of its practitioners; and most noticeably (c) reconciling or collapsing a number of exaggerated, artificial, and misleading dichotomies within our modern perceptions of medieval and early modern alchemy. Was European alchemy a ‘theoretical’ or a ‘practical’ art? Was it a ‘spiritual’ or a ‘material’ pursuit? Was it a ‘medicinal’ or a ‘metallurgical’ practice? How and when was ‘alchemy’ differentiated from ‘chemistry’? Were they ‘on the fringes’ of learned society, or were they at the cutting edge of knowledge as defined by traditional institutions? Were alchemists outright ‘frauds’ (Betrüger) or misguided ‘fools’?

    These are all questions which a handful of historians have recently tackled and shown to be somewhat misguided. Such dichotomies arose from the dialogue of recent centuries wherein scholars and theorists from various disciplines began exploring and reconceptualising alchemy and its history; each angle, each discipline, each perspective offered some rather rigid model for understanding alchemy, and many of these models crystallized into opposing camps. Alchemy, however, was never a static or monolithic pursuit and thus eludes any attempt to give such simple definitions. In response to this problem, it is this paper’s goal to flesh out the most recent scholarly dialogue – to outline and synthesize the most pertinent points made in the recent historical literature concerning alchemy. What I hope to show is how the most recent historical research tells us that ‘alchemy’ meant many different things to many different people at many different junctures in history, even among the relatively isolated practitioners of Europe. With no source of official authority such as the Church or the University to govern alchemy as a branch of knowledge, the art was free to take on and accumulate a number of its practitioners’ idiosyncrasies. Free as it was, as a model to explore and communicate features of the known universe, European alchemy was a rich and dynamic practice which contained within itself all of the artificial polarities mentioned above.

  • Rewilding Witchcraft — Peter Grey, Scarlet Imprint

    We have mistaken social and economic change for the result of our own advocacy. Marching in lock-step with what used to be called mainstream, but is now mono-culture, we have disenchanted ourselves, handed over our teeth and claws and bristling luxuriant furs. I will not be part of this process, because to do so is to be complicit with the very forces that are destroying all life on earth. It is time for Witchcraft not to choose, but to remember which side it is on in this struggle.

  • London’s calling: the city as character in urban fantasy” — Ian ‘Cat’ Vincent, Spiral Nature

    Each of these series draws on what I would say are the main characteristics of London’s soul. It’s old – continually inhabited since before Roman times; it’s powerful — but nowhere near as much as its past as the heart of an empire; it’s stubborn — enduring centuries of hardship and prosperity, adapting to huge changes in population and traumas ranging from plague to fire to Nazi bombs to the very modern stresses of wealth inequality. London changes — it has to — but there’s some core of its personality that always remains.

    Of course, London as a whole is the sum of its parts, none of which are quite alike — the genius loci of Camden differs greatly from those of Catford and Chelsea. But each also touch the greater gestalt of the place. Inevitably, the best way to grasp the specific psychogeography of a place is to walk its streets.

  • Weekly Apocryphote: June 8-14 — April D DeConick, Forbidden Gospels

    You have not come to suffer. Rather you have come to escape from what binds you. Release yourself, and what has bound you will be undone. Save yourself, so that what is (in you) may be saved … Why are you hesitating?

 

If you’d like to participate in the next Omnium Gatherum, head on over to the Gatherum discussions at the Hrmtc Underground BBS.

Moonwatch

Moonwatch is a 2010 concept for a watch from Tom Allen and The Emotion Lab which primarily and plainly shows the current phase of the moon.

Moonwatch in use

“Moonwatch was designed as a concept by The Emotion Lab to establish a relationship between the moon cycle and a person’s emotional states. It’s a new concept of time based on nature which invites people to reflect upon and gain a closer understanding of their mood and daily life on earth.

The moon has been a guide and object of admiration and mysticism during thousands of years. Agriculture, fertility, tidal patterns, human behaviour and many other activities have been linked to the different moon phases.

With Moonwatch, a person is always able to determine exactly what phase the moon is in. Clouds, pollution or a general ignorance to the moon cycle are no longer an issue. With time and observation, a person can find patterns which sync their behaviour or happenings to the different phases.

The Moonwatch also indicates the time with a user being able to switch between the two interfaces with a push of the button. During the day, the time is indicated with a black background and during the night the interface changes to white in order to improve visability.

A small solar cell helps to charge the watch; another analogy which highlights the relationship between sun and moon.

The watch’s simplicity and improvements with the interaction between watch and user complete the design, which fuses nature and technology to generate new emotions within the user.” [via]

Moonwatch moon phases

The Afflicted Mirror

The Afflicted Mirror: A Study of Ordeals and the Making of Compacts by Peter Hamilton-Giles, is available from Three Hands Press. The special leather-bound edition is sold out, but deluxe and standard hardcover editions are still available.

Peter Hamilton-Giles The Afflicted Mirror from Three Hands Press

“A shared feature of genuine magical practice and religious experience is the impression of ‘Otherness’, an entic arena of alienation and unfamiliarity. Contrasted with the more comfortable and known spheres of the Self, this ‘state apart’ provides not only inspiration and wonder, it is the dwelling-place of the gods and the prime source of gnosis, direct experience with the divine.

The Afflicted Mirror, based on a research paper presented at the 1996 AAA Anthropology of Religion inaugural conference in Kansas, suggests that for the metaphysical domain to become significant it must distort its appearance so as to attract our attention. This leads not only to validating the existence of the ‘Other’ but also illustrates its influence on how we shape the world. Providing groundbreaking insight on the magician’s actuated relationship with spirits and Gods, The Afflicted Mirror offers a pioneering examination of a topic often overlooked by scholars. As an original phenomenological model, Peter Hamilton-Giles’ The Afflicted Mirror unites such diverse spiritual states as the mysticism of the Seer, the religious ecstasy of the Saint, and the spirit-conjurations of the sorcerer.” [via]

Obeah

Obeah: A Sorcerous Ossuary by Nicholaj De Mattos Frisvold, with cover art by Kyle Fite, is a recent release from Hadean Press.

Nicholaj de Mattos Frisvold Kyle Fyte Obeah from Hadean Press

“Of all the Living Traditions, Obeah has remained the most elusive. Whilst Vodou and Santeria have had both academic and occult treatment in tomes widely available to the seeker, Obeah has stayed uncompromisingly rooted as a sorcerous tradition veiled in obscurity. In Obeah: A Sorcerous Ossuary, Nicholaj de Mattos Frisvold teases open this Caribbean mystery and reveals a crooked path into the hidden world of Papa Bones and Sasabonsam with a short monograph concerning the history of this incoherent cult and the ways in which power is bestowed upon and wielded by the Obeahman.

The text includes the Kabalistic Banquette of Lemegeton, the Hypostasis of Abysina Clarissa and the Green Beasts, a Kabalistic Mass for Anima Sola Mayanet, a Call to Papa Bones, a Call to Spirit Guides, a Call to Anima Sola Abysina Clarissa, the Missale Ezekiel Sasabonson or the Conjuration of the Shadow-Self, and the Ritual Reptilica de Anansi, and offers insights into the Obeahman’s special relationship with the spirits of wood, water, and bone.

This book is currently available in trade hardback and digital editions. We will also be releasing a very special hand bound and extremely limited edition of 21 copies. We are not taking reservations for the limited edition at this time.” [via]

The Drunken Universe

The Drunken Universe: An Anthology of Persian Sufi Poetry, translated with commentary by Peter Lamborn Wilson (aka Hakim Bey) and Nasrollah Pourjavady, the 1999 paperback new edition from Omega Publications, is part of the collection at the Reading Room.

Peter Lamborn Wilson Nasrollah Pourjavady The Drunken Universe from Omega Publications

a few fragments from the introduction

Sufism can be seen to have functioned as a positive and healthy reaction to the overly rational activity of the philosophers and theologians. For the Sufis, the road to spiritual knowledge could never be confined to the process of purely intellectual activity, without the direct, immediate experience of the Heart.

In this book we are concerned with one art that the Sufis made peculiarly their own: poetry. Why should Sufis in general, and Persian Sufis in particular, choose to write poetry?

When they wanted to ‘be themselves’, lovers of the Truth, they needed a language more intense, closer to the center of human awareness than prose. Truth is beautiful, so when one speaks of it, one speaks beautifully. As the lover sings to his beloved, so did the Sufis to theirs. Love itself creates a taste for this language, so that even the prose writers of Sufism scatter verse throughout their works and create poetic prose.

The overwhelming theme of this poetry is the Love relationship between the individual, the lover, and his Beloved, God. What characterizes the Beloved is beauty, loveliness, His self-sufficiency or needlessness.

You must take these poems as mirrors; for you know that a mirror has no form of itself, but rather reflects the face of anyone who looks in it.‘ Ayn al-Qozat Hamadani”

 

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.

Enough of Because

Hermetic Library fellow Sam Webster has a new post about the “problem of authority” in the Pagan community at “Enough of Because: The Nature of Pagan Authority“:

“In my last post endeavoring to explain the project of this blog, I made the statement, “And, no, you can’t worship Jesus Christ and be a Pagan.” It provoked heated response. The content, regarding the nature of the relationship between Christianity and Pagans, will be the topic of my next post. What is more interesting and immediate is the underlying assumptions about the nature of authority projected upon me, my writing, and to generalize, within Paganism as a whole.

Let’s start with the concrete: I’m the author. As such I have complete “authority.” I wrote the words. But do they amount to anything? Well, they must, they were published in a blog! Is that enough?

Admittedly, it was a provocative assertion. It was stated as an injunction—”you can’t be”—and this rankles some in our rather oppositional community. For me, this was just a rhetorical flourish, and when I go into the content I will represent this idea with greater precision and exposition. But it clearly annoyed some. I am speaking to get your attention, and I see that you have given it to me, but truthfully, I have no desire to irritate, just to focus you. I sincerely offer my apologies.

That said, we need to deal with a bigger problem than my diction: the problem of authority.” [via]