In life there are wounds that, like leprosy, silently scrape at and consume the soul, in solitude
Sadegh Hedayat and Naveed Noori, The Blind Owl
In life there are wounds that, like leprosy, silently scrape at and consume the soul, in solitude
Sadegh Hedayat and Naveed Noori, The Blind Owl
He balls me better than anyone I know, no weekend joy-popping thrill, but like wine, grass, home-baked bread, a real nourishment for body and soul, day in and day out.
Mary Sativa, Acid Temple Ball
the most precious thing in the universe is that mysterious thing we call individual liberty and which even God himself guards and respects. Up to some point, difficult certainly to delimit, a man must be captain of his soul. He cannot be a person if he does not have a sphere of power over his own act.
Cyrus Guernsey Pringle, The Record of a Quaker Conscience
Cursed be the kingdom, unfortunate the republic, desolate the city and home from whence the ass is banished, removed, and driven away! Woe to the senses, conscience, and soul where there is no participation in asininity!
Giordano Bruno, The Cabala of Pegasus
Somewhere the free spirit must take its stand and claim its God-given distinction. If life is to be at all worth while there must be some boundary within which the soul holds its own august and ultimate tribunal.
Cyrus Guernsey Pringle, The Record of a Quaker Conscience
Mr Spencer’s scones are legendary. Their ingredients are mixed in such perfect harmony that eating them obliterates all the obstacles to love that exist within one’s soul.
Mike Russell, Nothing Is Strange
Books on true occultism are on the whole very useless things; because those who are in possession of occult knowledge will not require them; while those who have no such knowledge will not understand them; neither will they receive much benefit from such literature; because real spiritual knowledge must be found within one’s own soul; it cannot be learned from books. The scientist, rationalist, and speculative philosopher deals only with, so to say, the candlesticks bearing the candles from which is emanating the light which they cannot see, neither can they see the candle; for the latter is representing the soul, whose light is the spirit.
Franz Hartmann, In The Pronaos of The Temple of Wisdom
An irregular hodgepodge of links gathered together … Omnium Gatherum for July 30th, 2014
“Afterlife With Archie” Issue 6 is a comic every Lovecraft fan will enjoy — Mike Davis, Lovecraft eZine
Here are some top gatherum posts from the BBS this week:
“Lucien Greaves (a.k.a. Doug Mesner), one of the people who commissioned the sculpture, that now sits in a warehouse in Red Hook, Brooklyn, asked the sculptor — we’ll call him “Jack” — to forgo the breasts. This Baphomet is smooth-chested and muscular, with thin, shapely lips and rectangular pupils. The sculptor based his physique on a blend of Michelangelo’s David and Iggy Pop.”
“Written in the voodoo cultspeak of futurist horror writer H.P. Lovecraft’s short story, ‘The Call of Cthulhu,’ the creepy Cthulhu Offerings may be the most confusing digital currency yet.
‘The time draws near, the return of The Great Old One is upon us,’ writes the developer. ‘Join us in our ritual.'”
“During ongoing excavations in northern Sudan, Polish archaeologists from the Institute of Archaeology and Ethnology in Poznań, have discovered the remains of a settlement estimated to 70,000 years old. This find, according to the researchers, seems to contradict the previously held belief that the construction of permanent structures was associated with the so-called Great Exodus from Africa and occupation of the colder regions of Europe and Asia.”
“The academic research on Western esotericism in general and contemporary occultism in particular has been largely neglected in earlier scholarship and has only recently gained serious academic attention. This thesis examines how the contemporary occult group, La Société Voudon Gnostique, headed by David Beth and an organization under the general current Voudon Gnosis, legitimate their claims to knowledge, mainly through three discursive strategies of epistemology offered by Olav Hammer, namely: the appeal to (1) tradition; (2) scientism as a language of faith; and narratives of (3) experience. Since Hammer argues that these strategies can be found in esoteric currents in general, but only examines theosophy, anthroposophy and New Age as well as only examining “esoteric spokespersons” this thesis aims at examine them in relation to contemporary occultism as well as in relation to both the spokesperson and to “ordinary adherents”. In order do this, La Société Voudon Gnostique works as a case study in qualification of being a contemporary occult group that has gained no academic attention before.
The conclusions of this thesis are that the strategies are all prevalent, to a more or less extent, in La Société Voudon Gnostique and they are also used by the adherents. Besides the strategies proposed by Hammer, this thesis argues that the secrecy and elitist approach, which can be found in the texts, also can be seen as a discursive strategy of epistemology.”
“Persecuted, is based on a laughably impossible premise that the audience is supposed to find threatening. In this case, it’s the government attempting to legislate religion, something Poor Oppressed Christians are totally for until they realize that religious freedom also applies to non-Christians. Then they go off the rails about how wrong and unfair it is that they aren’t treated as special and given more privileges than everyone else.”
“Pull up libertarianism’s floorboards, look beneath the surface into the big business PR campaign’s early years, and there you’ll start to get a sense of its purpose, its funders, and the PR hucksters who brought the peculiar political strain of American libertarianism into being — beginning with the libertarian movement’s founding father, Milton Friedman.”
“That is how libertarianism in America started: As an arm of big business lobbying.”
“Certain authors possess the secret of a kind of reversed alchemy; they know how to turn the richest gold into lead. The most interesting subjects become in their hands so tedious that we can hardly bear to read about them.”
“By speaking up, we are not only defending public libraries but the entire notion of public services. Silence is not how we defend ourselves against an ideological battle, it is how we surrender.”
“It’s been a great pleasure in recent years seeing the welling of interest in Cameron’s work. In 2001 when I was compiling notes for an abandoned study of occult cinema, Cameron as artist, witch or mere human being was a shadowy presence about whom nothing substantial seemed to have been written; her art was impossible to see anywhere, all one had were fleeting references in books”
“Love spells are black magic. Love spells to manipulate the body, heart, and soul. Love spells to dominate, to bind, to cause destruction and madness and pain.
Love spells are not about love, they are about the lustful eye and the selfish heart. Be honest with yourself about it and then move on to the work at hand.”
“‘Stick-Gods’ is the culmination of over a dozen years of fascination with Ancient Egypt—particularly, its mythology and deities. Whether you’re studying Egyptology, a practicing Kemetic or just a fan of myths, there should be something in there for you! I’m doing my best to balance informed content with a fair bit of silliness. …And puns. Lots of puns.”
“Reading William Blake one cannot help but realize this is a man who is both religious and spiritually active, especially his poems known as the prophecies. The question is what was the nature of his spiritual life? What inspired Blake to create works that are both heavily Christian and at the same time antagonistic to many Christian ideals? The surprising answer is laid out as Schuchard leads us back into the complex religious web of mystical Christianity of the 17th and 18th century.”
“Aleister Crowley criticized spiritism as ‘a sort of indiscriminate necromancy’ because of a complete lack of formal magical procedures and protections, in which many mediums simply opened themselves up to whatever spiritual force happened to be present. Modern channelers such as Knight still employ essentially the same methods that Crowley was talking about. As such, there’s a real possibility that any channeling attempt could reach just about any spirit, like some sort of metaphysical Chatroulette.”
“The argument between the four disciples seems to be our anonymous writer’s way of exploring the different positions being taken by the men and women of his own day on the question of an alternative tradition being handed down by women. But he is also expressing his concern that the Church is changing, and not for the better. In his eyes, Peter seems to represent the voice of a faction in the community which wants to ‘make rules or lay down laws other than the Saviour gave’ – in other words, a group that wants to develop an institutional structure to replace the more fluid and informal movement of the early decades. This was clearly a topical warning after the death of the disciples who had known Jesus. Levi thinks that the new rules are a way of drawing the community away from fulfilling its task of preaching the gospel. The anonymous writer seems to be using Levi to suggest that too much emphasis on authority from the ‘Peter faction’ is stifling the Church.”
“As the story begins, our heroine Sabrina Spellman is relating one of her eldritch dreams to her psychiatrist, Dr. Lovecraft. Sabrina has apparently been committed to an institution because after her aunts died in a house fire, she had a breakdown and couldn’t deal with the reality of their death.
But is that really what happened?”
If you’d like to participate in the Omnium Gatherum, head on over to the Gatherum discussions at the Hrmtc Underground BBS. You can check out all the other gatherum posts, like posts you enjoy, and even add your own posts with links to other things of interest, related to the subject matter of the library, from elsewhere around the Internet.
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
“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).”
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.
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.
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.”
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 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.
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.
«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.
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.
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.
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.
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.
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.
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.
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.
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.
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.