Tag Archives: rituals

ritual film: Vibrations On The Analogue

 

ritual film: Vibrations On The Analogue is a Phil Beeken film from doomtube [also]

“‘There is an overarching theme of decay, physically, in that the digital video is often degraded by computer compression and Analogue recording.’

My films explore having the ‘broken’ thought patterns of the mental health condition termed Schizoaffective Disorder, which I was diagnosed with in 2002. No explicit references are made to this condition within the films, but the sense of unease (and unreality) which the condition brings about is examined. Through the breakdown and disintegration of the images and the erratic illogical narrative of the films, the condition is studied from a personal point of view.

‘We fear the dark because anything could be hiding in it’

This film draws on Esoteric, Occult and Mystic ceremonial Magick practices. Thelemic Rituals are evoked in a garish fractured pulsating explosion of sputum in which the viewers take part.

The film is a Hymn to Pan.” [via]

Secret societies, societies with secrets, and societies with spoilers

When thinking about secrets and mysteries in practice, I’ve long tossed about the idea of a difference between secret societies, societies with secrets and a society without spoilers. Especially in this day when so much is being made available online, but that really is just a matter of scale when there are plenty of historical examples of similar things, such as Aleister Crowley revealing the initiatory rituals of the Hermetic Order of the Golden Dawn as serialized in the pages of the Equinox, the varied publication and exposé of so much Freemasonic ritual, and so forth.

There are still some pretty legitimately secret societies, which while well-known to exist are not revealed, such as the Skull and Bones society, and recently breaking the Copiale cipher seemed to tantalizingly promise that there might be still some complex and completely unknown societies, at least until it was revealed the material was pretty clearly Freemasonic in nature. But for the most part, I object that when people talk about secret societies they are engaged in flights of fancy about group about which not only their existence but much of their particulars are known. Quite often, of course, such wild imaginings are part and parcel with an agenda of fear mongering, but even still there are otherwise sane and rational people talking about certain societies as if they were actually not completely or almost completely public. Certainly Freemasonic tradition and ritual cannot rationally be called secret anymore, and the membership is in the habit of parading around, not to mention things like having decals on their cars and fobs on their keychains, and thus it cannot be called a secret society. Even traditional boogeymen like Aleister Crowley and Ordo Templi Orientis can only by the slimmest margin come anywhere near being called a secret society, with websites, public spaces, public event calendars, and so forth. There may indeed be legitimately unavailable secrets still, for example within A∴A∴, but that’s not enough to call these fraternal orders by the name of a secret society. In these cases there’s perhaps some legitimate secrets, but there must also be a practical recognition that most material related to these groups is available, outside the structured system of the society itself, somewhere, if one wants to find it.

Of course, just as much as one can avoid spoilers for movies and books and other things sequentially revealed, it is possible to avoid, for the most part, much of that material. It is not that there are no spoilers. Rather that spoilers do very much exist. Which is to say, the existence of spoilers requires one to decide to avoid the spoilers in order to fully enjoy the reveal. This is quite different from a society that pretends it doesn’t exist to outsiders, or a known society with things that it keeps secret.

 

There are modern examples of working with secrets within esoteric systems, and there’s clearly something interesting going on around secrets. There is smoke pointing to something important and useful at the source. There’s a tension, perhaps much as it ever was, between the urge to make information available and the various efficacies of secrets. T Thorn Coyle wrote a bit about the division in Feri between what had been called the “Mystery tradition” and the “public religion” factions, at “The Sundering of Feri“. Thorn, of course, also runs an online Mystery School. I was trying to find a quote where I recall her saying something about how paganism needed to have a Mystery tradition as part of it, but can’t find that right now.

Generally, when I talk about such things to people who ask, I suggest that initiation ritual, especially, is like a good book or movie with a savoury plot twist or two. You will only ever get a single chance to experience the participatory drama without knowing how it develops; that’s if one goes through it the first time not having read the materials. One and only one chance. Ever. So why throw that away by reading ahead? One can always read the materials afterward, as many times as one likes; but to read the spoilers is to waste a wonderful opportunity that cannot ever, barring soap opera amnesia tropes, be experienced once the reveal has been spoiled.

Whether one “gets” it or not (either initially or on subsequent viewings of a ritual or readings, of material) is another question entirely. And, it seems to me, in my experience, what constitutes “getting it” will likely evolve and change over time no matter what else is a consideration. When given the opportunity, I like to point out that one can go to many stagings of a play by Shakespeare and get new things, new depth of understanding and new enjoyment, as well as savour slightly different interpretations, so to me the re-play value depth of meaning of a work or body of work is something that is a different question to the idea of seeing something for the first time without spoilers.

But, still, people freak about things unknown, and try to minimize and control things by figuring things out ahead instead of being comfortable with being uncomfortable as a thing itself. Seems to me the still prevalent modern desire to conquer Nature and the pervaisive post-modern existential nausea about information overload and slavish ‘inbox zero’ mania are examples, perhaps symptoms, of where the ability to just relax about not knowing, not being in control, would be useful for people to practice in specific so they can have skill in applying it in general.

 

Another aspect that always comes up around secrets is the idea that somehow no matter what is revealed, the real secrets are impervious to such petty concerns. Seems to me blather about mystery being unspoilable is semantically empty jazz hands (or worse self deception (or worse-worse deception of others) about “spiritual” exceptionalism), and misses the point of initiation as orchestrated stressful situation intended to create a kind of imprint vulnerability, an altered state, in the initiate, and attempts to diffuse that stress and that experience before experiencing it is an attempt mitigate and in some form to not have the experience at all. The efficacy of secrets in a system are not just about the information, true, but the information is interwoven into an experience, and the experience is changed by the quality and obscurity of the information on which the experience is built. If one knows the rollercoaster has a blind drop at the end, one still experiences the drop in and of itself, but the surprise in and of itself is changed into anticipation, and that’s a different thing entirely which not only changes the experience of the drop but distracts from the experience of what occurs before.

For me, when I talk about “reading ahead” (spoiling) I mean that as a placeholder for activity the diffuses the effectiveness of initiation and mystery, whether written down and read or spoken and heard or whatever and whatevered. For me, being a candidate in initiation and mystery is to be an improv actor stumbling into a rehearsed stage play, and both savoury and exciting. One tends to think all kinds of things about structure and likely scenarios, if nothing else than a rite of passage (exit normal, experience liminal, re-enter normal changed) but it is the actuality, specifics and plot twists, the things that can be spoiled, which I think should be avoided and, yes, allowed as a personal experience.

 

To bring it around, my point of wondering about classification of societies is that there is a kind of society which is not itself attempting to pretend it doesn’t exist, and which has essentially much of its material revealed or potentially could be in future somewhere, but that points out there is a reason not to “read” ahead as a practice of discipline in and of itself; that there is a place for not knowing as a thing, and experience, to be embodied through ritual, especially dramatic ritual like initiation.

The trick of improv is to have characters and bits of business prepared and figure out ways to fit those into any circumstances, so perhaps the corollary is to become good at mystery and a good initiate prepared by building the foundation of skills, whatever those are in one’s tradition, that make the personal experience of the unknown richer.

If an initiatory working is in some form or another purely ecstatic, then perhaps more than one person will have no prior exposure. That seems quite different than a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. If those others have exposed themselves or been exposed prior to some element meant to be revealed, then they have failed to avoid spoilers, they have whatevered the whatever.

Maps certainly won’t always apply, especial when applied outside their intended scope. Just add as given to any structural approach “except where this doesn’t apply”. But, to be clear, there are other structures, but I’m primarily talking about a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. Here the word ‘mystery’ in a religious sense comes from Greek mysterion “secret rite or doctrine,” as in a thing to be revealed to initiates, whether, additionally as previously stated, those are “written down and read or spoken and heard or whatever and whatevered”, a secret doctrine passed on or a secret rite enacted.

Which begs the question: without a mystery (neither secret rite or secret doctrine) to be revealed, whither the mystery cult? Further, without a mystery, one might even be tempted to ask how can there actually be an initiation at all?

 

Perhaps, one might say of a modern non-mystery that an “impromptu ecstatic divinatory rite” took place which offered UPG, such that a previously unknown rite is enacted or previously unknown doctrine is developed. But without the secret rite or secret doctrine, which would have to have previously existed to those initiated few inducting others, there’s nothing to pass on that was previously held sacred, no previously held in secret doctrine or rite, tautologically.

“Nothing to pass on that was previously held sacred” may offer another name, perhaps more tripping, instead of “society without spoilers”: a “sacred society”, a society with things held sacred as in separate, something bound, enclosed and protected.

Unfortunately, one can follow the etymology of ‘secret’ to essentially the same place, the difference being one implies holiness and the other does not, I suppose, which “holiness” seems, to my mind, just a special case of any of the others three terms I suggested.

 

I suspect the apparent failure of the modality of a “mystery cult” in the modern world has to do with modernity, modernism and existentialism, and the lack of acceptance of shared concrete and coherent gnosis, thus the ground on which a modern mystery cult would be built is unsuitable for lavish neo-romantic structures, except for those already conditioned to such things, such as lapsed Catholics and such. Which is to say, perhaps any mystery cult would seem too superficial to a modern person to have the same religious and social impacts, simply because the assumed rich foundation is missing.

So, the feeling one might have that a mystery cult or tradition in the modern age has lost its luster is due not to the mystery cult but rather due to the overall modern age. There is still a lingering notion that something may be missing for rootless moderns which a mystery cult can offer by way of a more structured ritual, initiations, and a focused mythic basis for ritual; more robust spiritual meaning which then, in turn, offers deeper experience of life in general. But, I find myself wondering if the project of modern mystery traditions is undermined by a general lack of cultural foundation, those foundations of community and cohesion being so efficiently eroded in our public, political and even private lives. Not to mention the lack of what is still called a “classical education” with the broad base of and relationship of familiarity with languages, myths, archetypes and so on. This, then becomes a chicken and egg, which can only be resolved by realizing the false dichotomy that one must be completed before the other, and that the development in general is aided by development in specific, and visa versa, synergistically.

One possible route out of the morass, for moderns and post-moderns, I sometimes come to is the suggestion that situational certainty is a tool for meta-cognition. By this I mean, that the ground on which a mystery cult could be built, the solid ground of structured ritual, initiations, and a focused mythic basis for ritual is sufficient when internally consistent for its purpose and held to be true for the time that it is necessary. But, that threatens what is perhaps an entirely different discussion.

 

But, to bring it back around again, a ‘mystery cult’ is a cult with a mystery. A ‘cult’ is the external activity enacting a religious metaphor, a ritual behaviour. A ‘mystery’ is a secret rite or secret doctrine (to be revealed). Therefore, a ‘mystery cult’ is specifically ritual behaviour that involves a secret rite or secret doctrine. ‘Tradition’ is shared belief or behaviour through time. Therefore, ‘mystery tradition’ is belief and ritual behaviour that involves a secret rite or secret doctrine shared through time.

I’m so strongly reminded by this of something. I believe it was something by Karl Kereny (but it might be form Van Gennep or Turner, I can’t recall right now) which I paraphrase: “Ritual enacts Myth and Myth explains Ritual.”

 

It seems possible to conflate a general meaning of “mystery” as more of a kind of ‘gnosis’ or noetic experience with how I understand it is used in the specific sense within the term “mystery cult” which is more what I am talking about here. When speaking of the idea of whether a ‘mystery cult’ within modern systems would be useful in order to ground the work in structured behaviour, I’m assuming that we’re actually talking about ‘mystery cult’ not general unspecific noetic experience or so forth. This of course somewhat ironically points out a possible initial critique of paganism as a generalized, syncretic, eclectic system which lacks the benefit of what a mystery cult offers and hence the possible utility of that structured influence, offering specific external ritual behaviour around a secret rite or secret doctrine.

If you want mystery without mystery cult, that already exists in various forms of wild and wishy-washy moments of gnosis within the ecstatic traditions of modern life; but, why not try adding an actual ‘mystery cult’ back into the cultural mix? In fact, I could easily argue that there already is ‘mystery cult’ in various places within neopaganism, with a facile example being initiatory orders like OTO and others, which are perfect examples of mysteries for which spoilers exist and which spoilers therefore can be intentionally avoided.

A very salient point for this modern information age is the value an experience of not knowing, so that one can and must do less thinking prior to events, not more. Perhaps the suggestion contained within the experience of not knowing is that one should do one’s thinking after: praxis before theory, so that theory is informed by praxis without prejudice. If this is the case, why not work toward maximizing the possible experience instead of minimizing the probable damage of knowing by seeking after spoilers of any kind, even the mundane accidents surrounding specific quanta and quality?

Indeed, I would suggest that one approach an initiatory experience within an mystery tradition not as a result of successful prior thinking or a seal on attainment, like we are so often familiar with from diplomas, certificates and honors; but an invitation to view the world through a particular lens for a particular period of time, determined by the particulars of the ritual and tradition in which the initiation takes place. In other words, the initiation is really the beginning, suggested by the word itself, of an pervasive life experience.

The full experience of a mystery event intended to involve surprises, plot twists or situations unknown can be self-evidently spoiled by prior knowledge of those circumstances. Especially if part of the trigger for the full experience is the stress of not knowing. Certainly, I don’t mean that these things are binary (and it may be possible to salvage some part of the experience even if spoiled, but why not go for the whole thing instead of the tatters?), but that avoiding spoilers is a discipline that seems worthy if one is serious about that experience, and looking to have it be as rich as possible.

And, that this, in specific, will inform one’s general life as well.

 

And yes, one can point out that for completely ecstatic visceral events and such that are not within a mystery tradition, there’s mostly nothing to spoil by prior knowledge, per se. Except that maybe even still, for example, having that ecstatic visceral experience is based on a not knowing, in some fashion; for example, there’s only one time for the first such experience. All subsequent such experiences are informed by prior such similar events; but also, there may be circumstances around how the experience is induced that involve some fashion of not-knowing the mechanisms being used, which after the initial experience become less effective in themselves and experienced practitioners then rely on other means more, such as anchoring past experience to ease induction subsequently.

Also, for purely personal experience based on involvement in a mystery cultic practice, the former requires the latter, so saying the former can’t be spoiled is only true on the former level but it’s a logical typing fallacy to presume that spoiling the more primary function of mystery cultic practice can’t spoil the dependent personal experience of it. Mystery rituals are built around some kind of surprise, a revealing of the secret practice or doctrine at least. One could try to criticize the practices of mystery traditions by bringing up features of non-surprise ritual is not a feature of surprise ritual merely because they participate in the prior category of ritual. But, still the one is not the other. Noetic mystery is not mystery cult merely because the English word mystery is in both. But these are mostly different topics than suggesting the efficacy a mystery cult with structured ritual behaviour involving a secret doctrine or secret rite to a previous practice of generalized, syncretic, eclectic practice.

 

So, for my own part, I have come to prefer the discipline of having structured ritual events with their reveals unspoiled so that I can experience them with as little prior knowledge as possible, because it’s the only time I will ever get that experience in that way, ever. Of course, you go about your experiences however you like, but I suspect if the initial spoiler free experience is not preserved you’re not actually experiencing ‘mystery cult’ anymore, but rather just, one might say, an extended re-enactment of a transcript of someone else’s dramatized experience. And, if you want that, just watch reruns of some reality television program, or another, instead.

 

[Originally posted over on John Griogair Bell’s Blog at Secret societies, societies with secrets, and societies with spoilers]

Reinvention of Pagan Dharma

Pagan Dharma was a blog started last year by Al Billings, founder emeritus of Hermetic Library. The blog ran for a few months and then was taken down, but Al has brought the content back (Recovered from Wayback Machine, even! So very old school! Who needs backups?) and started to post again. You may be interested in following along or participating.

Al Billings' Pagan Dharma

“As you can see, pagandharma.org seems to be alive again.

While the domain never lapsed, the website was taken down during 2011. This was because I was finding myself (Al) uninspired to write much and Catherine, the other main contributor, got busy doing some kind of doctoral work and teaching martial arts (obviously, she’s a slacker).

Once again, I find myself thinking about the interrelationship, at least for me, between my cultural paganism (along with associated pagan ideas, praxis, etc.) and the Dharma, that is, Buddhism. Is there a relationship, even if only in theme and direction for me, personally? It is a good question.” [via]

“Why paganism and why the Dharma? After all, this is the “Pagan Dharma” site, right? I’m going to do a few posts here, probably between two and four. You’ll have to bear with me (or just skip ahead) as I work out what I want to say right now.

As I’ve mentioned before, I spent 16 or so years as a pagan (aka “Neopagan” or “those people doing rituals and worshipping strange gods”). I got involved with it around age 18, when I become a young Wiccan. I proceeded from there (with various turns taking from one to five years) to being a Germanic pagan (or heathen) as well as being various shades of a Hermetic magician with a heavy salting of Neoplatonism. I even joined the Ordo Templi Orientis (OTO) somewhere along the way, meeting my wife while involved in it, though, truth be told, I was never a fervent enough fan of Aleister Crowley to make the cut in the longer term.

When I think back in these not-so-elder years of what it was like being a pagan or what it is exactly that I was or am drawn to there or miss, there are a few things that come to mind. These are, in no particular order:

  1. Community rituals and celebrations
  2. Celebration of the seasons and cycles of the Sun and Moon
  3. Inspirational creation of rites or rituals
  4. Exploration and creation of one’s own personal spirituality

Clearly these listed items are fuzzy and interpenetrate with one another. Let’s look at each of these in turn.” [via]

Secrets of Secret Societies

It appears that Mitch Horowtiz, author of Occult America: White House Seances, Ouija Circles, Masons, and the Secret Mystic History of Our Nation, is going to be the host of a show on Discovery Channel called Secrets of Secret Societies, which premieres Sun, Oct 14th at 10pm eastern/pacific.

The listing for the show, which doesn’t link to a show description anywhere else on the site, isn’t promising, but isn’t horrid.

“Do secret societies exist in our own time, manipulating government from behind the scenes? Go behind the curtain of myth and legend with insiders and members of today’s secret societies.” [via]

However, while the press release for the show doesn’t sound as silly, sensational and excoriable as the obnoxiously bad information and worse than sophomoric writing in LIFE The Hidden World of Secret Societies, it sure does seem to be heading in that direction.

“Do secret societies control our government? Discovery Channel turns history upside-down and reveals the role of unknown organizations in America’s government — and beyond — with the new special SECRETS OF SECRET SOCIETES that premieres Sunday, Oct. 14 at 10PM ET/PT.

Freemasons step out of the shadows to reveal the deepest secrets of the order. Skeptics may become believers as a leading member of the “Ordo Templi Orientis,” one the world’s most mysterious secret societies, presents never-before-seen rituals on television. Watch as the riddles behind everyday symbols in our culture reveal a deeper, darker role in our society.

Signs of secret societies that are hidden in plain sight are revealed throughout the architecture of Washington, D.C. Nothing appears as what it seems as secret society expert, Mitch Horwitz, provides insight to how the Freemasons guided some of the events that changed America forever. Evidence will point to well-known artists, politicians and scientists as members of the enigmatic Freemasons – even past Presidents of the United States. Other secret societies that will be explored include Skull and Bones, the Bilderberg Group, and the Bohemian Club.” [via, HT SickTanicK]

 

I personally find the statement “Ordo Templi Orientis, one the world’s most mysterious secret societies” to be bizarre and laughable, but it turns out that the initiate of O.T.O. mentioned only indirectly is actually James Wasserman. Although I’m not sure what “never-before-seen rituals on television” might be, I suppose technically most Aleister Crowley rituals have never been seen on television so that bar is set pretty darned low. After all, by that standard James could simply do “Will” before eating a hotdog and shock the Prozac nation into next week. However, as it turns out, my understanding is that there will be an interview and a performance of Liber Israfel, which seems to me to be a relatively uncommon ritual to see done publicly even in Thelemic circles.

 

That show description seems to be in sharp contrast to the description for Mitch Horowitz’s book, Occult America:

“From its earliest days, America served as an arena for the revolutions in alternative spirituality that eventually swept the globe. Esoteric philosophies and personas—from Freemasonry to Spiritualism, from Madame H. P. Blavatsky to Edgar Cayce—dramatically altered the nation’s culture, politics, and religion. Yet the mystical roots of our identity are often ignored or overlooked. Opening a new window on the past, Occult America presents a dramatic, pioneering study of the esoteric undercurrents of our history and their profound impact across modern life.” [via]

“It touched lives as disparate as those of Frederick Douglass, Franklin Roosevelt, and Mary Todd Lincoln—who once convinced her husband, Abe, to host a séance in the White House. Americans all, they were among the famous figures whose paths intertwined with the mystical and esoteric movement broadly known as the occult. Brought over from the Old World and spread throughout the New by some of the most obscure but gifted men and women of early U.S. history, this “hidden wisdom” transformed the spiritual life of the still-young nation and, through it, much of the Western world.

Yet the story of the American occult has remained largely untold. Now a leading writer on the subject of alternative spirituality brings it out of the shadows. Here is a rich, fascinating, and colorful history of a religious revolution and an epic of offbeat history.

From the meaning of the symbols on the one-dollar bill to the origins of the Ouija board, Occult America briskly sweeps from the nation’s earliest days to the birth of the New Age era and traces many people and episodes, including:

• The spirit medium who became America’s first female religious leader in 1776
• The supernatural passions that marked the career of Mormon prophet Joseph Smith
• The rural Sunday-school teacher whose clairvoyant visions instigated the dawn of the New Age
• The prominence of mind-power mysticism in the black-nationalist politics of Marcus Garvey
• The Idaho druggist whose mail-order mystical religion ranked as the eighth-largest faith in the world during the Great Depression

Here, too, are America’s homegrown religious movements, from transcendentalism to spiritualism to Christian Science to the positive-thinking philosophy that continues to exert such a powerful pull on the public today. A feast for believers in alternative spirituality, an eye-opener for anyone curious about the unknown byroads of American history, Occult America is an engaging, long-overdue portrait of one nation, under many gods, whose revolutionary influence is still being felt in every corner of the globe.” [via]

 

I just don’t even … The ad copy on Mitch Horowitz’s book sounds so reasonable, but that show description makes my imaginary secret goat sad. So, watch at your own risk, as brain leakage may or may not occur during viewing.

 

 

Egyptian Magic in Egyptian Magic by Florence Farr.

“Rituals or Ceremonies now simply regarded as a waste of time by those who have to assist at their celebration, had a potent effect when the symbolism of each action was fully recognised, and when the imagination was extended and ultra-sensitive, and the Will concentrated firmly and repeatedly, on the object to be accomplished.” [via]

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

“To trace the genesis of the movement, which came into activity some 250 years ago (our rituals and ceremonies having been compiled round about the year 1700), is beyond the purpose of my present remarks. It may merely be stated that the movement itself incorporated the slender ritual and the elementary symbolism that, for centuries previously had been employed in connection with the mediaeval Building Guilds, but it gave to them a far fuller meaning and a far wider scope.” [via]