Month: September 2010

Yet I abide; for who is Pan is all.
He hath no refuge in deceitful death.
What soul is immanent may never fall;
What soul is Breath can never fail of breath.
The pity and the terror and the yearning
Of this my silence and my solitude
Are broken by the blazing and the burning
Of this dead majesty, this million-hued
Brilliance that coruscates its jetted fire
Into the infinite aether…
– Clouds Without Water/Aleister Crowley

This post was ready last Thursday, I dithered over the weekend working on The Invisible College and dealing with clients. I am sure I had something witty to say, but it has all gone by the wayside a this point.

Aleister Crowley: I first heard the name at a metaphysical lecture in 67 or 69 (I was deep in the woods in 68). He was called “The most Wicked man in the world”. I was intrigued, and over the years picked up info along the way, and eventually finding a familial connection (through a relatives marriage) to the man himself.

Mary asked me what fascinated me about Aleister? I can only say that a good portion of the negative washed away via a work of fiction by Robert Anton Wilson: ” Masks of the Illuminati” reading this book helped me to overcome the prejudices of others that had taken residence in my mind regarding Mr. Crowley. I have owned original copies of the Equinox (bequeathed to me from that familial connection), to other obscure bits along the way. All in all, he had some great moments. Not all of his stuff is worth reading, nor was he without his… problems. Still, he had a vision, and I salute that. I view him as one of the ancestors. His influence extends quite a way, and I give thanks for the roads he pioneered.

Bright Blessings,
Gwyllm
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On The Menu:
Aleister Crowley Quotes
A Film On The Life Of Aleister Crowley
Jocelyn Pook – Dionysus
The Magician’s Horse
The Poems Of Aleister Crowley
Jocelyn Pook – Eyes Wide Shut

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Aleister Crowley Quotes:

“The essence of independence has been to think and act according to standards from within, not without. Inevitably anyone with an independent mind must become “one who resists or opposes authority or established conventions”: a rebel. If enough people come to agree with, and follow, the Rebel, we now have a Devil. Until, of course, still more people agree. And then, finally, we have — Greatness.”

“To read a newspaper is to refrain from reading something worthwhile. The first discipline of education must therefore be to refuse resolutely to feed the mind with canned chatter.”

“Paganism is wholesome because it faces the facts of life.”

“The joy of life consists in the exercise of one’s energies, continual growth, constant change, the enjoyment of every new experience. To stop means simply to die. The eternal mistake of mankind is to set up an attainable ideal.”

“Modern morality and manners suppress all natural instincts, keep people ignorant of the facts of nature and make them fighting drunk on bogey tales.”
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A Film On The Life Of Aleister Crowley
Watch more free documentaries

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Jocelyn Pook – Dionysus

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The Magician’s Horse

(Frank Cheyne Papé)

Once upon a time, there was a king who had three sons. Now it happened that one day the three princes went out hunting in a large forest at some distance from their father’s palace, and the youngest prince lost his way, so his brothers had to return home without him.

For four days the prince wandered through the glades of the forest, sleeping on moss beneath the stars at night, and by day living on roots and wild berries. At last, on the morning of the fifth day, he came to a large open space in the middle of the forest, and here stood a stately palace; but neither within nor without was there a trace of human life. The prince entered the open door and wandered through the deserted rooms without seeing a living soul. At last he came on a great hall, and in the centre of the hall was a table spread with dainty dishes and choice wines. The prince sat down, and satisfied his hunger and thirst, and immediately afterwards the table disappeared from his sight. This struck the prince as very strange; but though he continued his search through all the rooms, upstairs and down, he could find no one to speak to. At last, just as it was beginning to get dark, he heard steps in the distance and he saw an old man coming towards him up the stairs.

‘What are you doing wandering about my castle?’ asked the old man.

To whom the prince replied: ‘I lost my way hunting in the forest. If you will take me into your service, I should like to stay with you, and will serve you faithfully.’

‘Very well,’ said the old man. ‘You may enter my service. You will have to keep the stove always lit, you will have to fetch the wood for it from the forest, and you will have the charge of the black horse in the stables. I will pay you a florin a day, and at meal times you will always find the table in the hall spread with food and wine, and you can eat and drink as much as you require.’

The prince was satisfied, and he entered the old man’s service, and promised to see that there was always wood on the stove, so that the fire should never die out. Now, though he did not know it, his new master was a magician, and the flame of the stove was a magic fire, and if it had gone out the magician would have lost a great part of his power.

One day the prince forgot, and let the fire burn so low that it very nearly burnt out. Just as the flame was flickering the old man stormed into the room.

‘What do you mean by letting the fire burn so low?’ he growled. ‘I have only arrived in the nick of time.’ And while the prince hastily threw a log on the stove and blew on the ashes to kindle a glow, his master gave him a severe box on the ear, and warned him that if ever it happened again it would fare badly with him.

One day the prince was sitting disconsolate in the stables when, to his surprise, the black horse spoke to him.

‘Come into my stall,’ it said, ‘I have something to say to you. Fetch my bridle and saddle from that cupboard and put them on me. Take the bottle that is beside them; it contains an ointment which will make your hair shine like pure gold; then put all the wood you can gather together on to the stove, till it is piled quite high up.’

So the prince did what the horse told him; he saddled and bridled the horse, he put the ointment on his hair till it shone like gold, and he made such a big fire in the stove that the flames sprang up and set fire to the roof, and in a few minutes the palace was burning like a huge bonfire.

Then he hurried back to the stables, and the horse said to him: ‘There is one thing more you must do. In the cupboard you will find a looking-glass, a brush and a riding-whip. Bring them with you, mount on my back, and ride as hard as you can, for now the house is burning merrily.’

The prince did as the horse bade him. Scarcely had he got into the saddle than the horse was off and away, galloping at such a pace that, in a short time, the forest and all the country belonging to the magician lay far behind them.

In the meantime the magician returned to his palace, which he found in smouldering ruins. In vain he called for his servant. At last he went to look for him in the stables, and when he discovered that the black horse had disappeared too, he at once suspected that they had gone together; so he mounted a roan horse that was in the next stall, and set out in pursuit.

As the prince rode, the quick ears of his horse heard the sound of pursuing feet.

‘Look behind you,’ he said, ‘and see if the old man is following.’ And the prince turned in his saddle and saw a cloud like smoke or dust in the distance.

‘We must hurry,’ said the horse.

After they had galloped for some time, the horse said again: ‘Look behind, and see if he is still at some distance.’

‘He is quite close,’ answered the prince.

‘Then throw the looking-glass on the ground,’ said the horse. So the prince threw it; and when the magician came up, the roan horse stepped on the mirror, and crash! his foot went through the glass, and he stumbled and fell, cutting his feet so badly that there was nothing for the old man to do but to go slowly back with him to the stables, and put new shoes on his feet. Then they started once more in pursuit of the prince, for the magician set great value on the horse, and was determined not to lose it.

In the meanwhile the prince had gone a great distance; but the quick ears of the black horse detected the sound of following feet from afar.

‘Dismount,’ he said to the prince; ‘put your ear to the ground, and tell me if you do not hear a sound.’

So the prince dismounted and listened. ‘I seem to hear the earth tremble,’ he said; ‘I think he cannot be very far off.’

‘Mount me at once,’ answered the horse, ‘and I will gallop as fast as I can.’ And he set off so fast that the earth seemed to fly from under his hoofs.

‘Look back once more,’ he said, after a short time, ‘and see if he is in sight.’

‘I see a cloud and a flame,’ answered the prince; ‘but a long way off.’

‘We must make haste,’ said the horse. And shortly after he said: ‘Look back again; he can’t be far off now.’

The prince turned in his saddle, and exclaimed: ‘He is close behind us, in a minute the flame from his horse’s nostrils will reach us.’

‘Then throw the brush on the ground,’ said the horse.

And the prince threw it, and in an instant the brush was changed into such a thick wood that even a bird could not have got through it, and when the old man got up to it the roan horse came suddenly to a stand-still, not able to advance a step into the thick tangle. So there was nothing for the magician to do but to retrace his steps, to fetch an axe, with which he cut himself a way through the wood. But it took him some time, during which the prince and the black horse got on well ahead.

But once more they heard the sound of pursuing feet. ‘Look back,’ said the black horse, ‘and see if he is following.’

‘Yes,’ answered the prince, ‘this time I hear him distinctly.

‘Let us hurry on,’ said the horse. And a little later he said: ‘Look back now, and see if he is in sight.’

‘Yes,’ said the prince, turning round, ‘I see the flame; he is close behind us.’

‘Then you must throw down the whip,’ answered the horse.’ And in the twinkling of an eye the whip was changed into a broad river. When the old man got up to it he urged the roan horse into the water, but as the water mounted higher and higher, the magic flame which gave the magician all his power grew smaller and smaller, till, with a fizz, it went out, and the old man and the roan horse sank in the river and disappeared. When the prince looked round they were no longer to be seen.

‘Now,’ said the horse, ‘you may dismount; there is nothing more to fear, for the magician is dead. Beside that brook you will find a willow wand. Gather it, and strike the earth with it, and it will open and you will see a door at your feet.’

When the prince had struck the earth with the wand a door appeared, and opened into a large vaulted stone hall.

‘Lead me into that hall,’ said the horse, ‘I will stay there; but you must go through the fields till you reach a garden, in the midst of which is a king’s palace. When you get there you must ask to be taken into the king’s service. Good-bye, and don’t forget me.’

So they parted; but first the horse made the prince promise not to let anyone in the palace see his golden hair. So he bound a scarf round it, like a turban, and the prince set out through the fields, till he reached a beautiful garden, and beyond the garden he saw the walls and towers of a stately palace. At the garden gate he met the gardener, who asked him what he wanted.

‘I want to take service with the king,’ replied the prince.

‘Well, you may stay and work under me in the garden,’ said the man; for as the prince was dressed like a poor man, he could not tell that he was a king’s son. ‘I need someone to weed the ground and to sweep the dead leaves from the paths. You shall have a florin a day, a horse to help you to cart the leaves away, and food and drink.’

So the prince consented, and set about his work. But when his food was given to him he only ate half of it; the rest he carried to the vaulted hall beside the brook, and gave to the black horse. And this he did every day, and the horse thanked him for his faithful friendship.

One evening, as they were together, after his work in the garden was over, the horse said to him: ‘To-morrow a large company of princes and great lords are coming to your king’s palace. They are coming from far and near, as wooers for the three princesses. They will all stand in a row in the courtyard of the palace, and the three princesses will come out, and each will carry a diamond apple in her hand, which she will throw into the air. At whosesoever feet the apple falls he will be the bridegroom of that princess. You must be close by in the garden at your work. The apple of the youngest princess, who is much the most beautiful of the sisters, will roll past the wooers and stop in front of you. Pick it up at once and put it in your pocket.’

The next day, when the wooers were all assembled in the courtyard of the castle, everything happened just as the horse had said. The princesses threw the apples into the air, and the diamond apple of the youngest princess rolled past all the wooers, out on to the garden, and stopped at the feet of the young gardener, who was busy sweeping the leaves away. In a moment he had stooped down, picked up the apple and put it in his pocket. As he stooped the scarf round his head slipped a little to one side, and the princess caught sight of his golden hair, and loved him from that moment.

But the king was very sad, for his youngest daughter was the one he loved best. But there was no help for it; and the next day a threefold wedding was celebrated at the palace, and after the wedding the youngest princess returned with her husband to the small hut in the garden where he lived.

Some time after this the people of a neighbouring country went to war with the king, and he set out to battle, accompanied by the husbands of his two eldest daughters mounted on stately steeds. But the husband of the youngest daughter had nothing but the old broken-down horse which helped him in his garden work; and the king, who was ashamed of this son-in-law, refused to give him any other.

So as he was determined not to be left behind, he went into the garden, mounted the sorry nag, and set out. But scarcely had he ridden a few yards before the horse stumbled and fell. So he dismounted and went down to the brook, to where the black horse lived in the vaulted hall. And the horse said to him: ‘Saddle and bridle me, and then go into the next room and you will find a suit of armour and a sword. Put them on, and we will ride forth together to battle.’

And the prince did as he was told; and when he had mounted the horse his armour glittered in the sun, and he looked so brave and handsome, that no one would have recognised him as the gardener who swept away the dead leaves from the paths. The horse bore him away at a great pace, and when they reached the battle-field they saw that the king was losing the day, so many of his warriors had been slain. But when the warrior on his black charger and in glittering armour appeared on the scene, hewing right and left with his sword, the enemy were dismayed and fled in all directions, leaving the king master of the field. Then the king and his two sons-in-law, when they saw their deliverer, shouted, and all that was left of the army joined in the cry: ‘A god has come to our rescue!’ And they would have surrounded him, but his black horse rose in the air and bore him out of their sight.

Soon after this, part of the country rose in rebellion against the king, and once more he and his two sons-in- law had to fare forth to battle. And the son-in-law who was disguised as a gardener wanted to fight too. So he came to the king and said: ‘Dear father, let me ride with you to fight your enemies.’

‘I don’t want a blockhead like you to fight for me,’ answered the king. ‘Besides, I haven’t got a horse fit for you. But see, there is a carter on the road carting hay; you may take his horse.’

So the prince took the carter’s horse, but the poor beast was old and tired, and after it had gone a few yards it stumbled and fell. So the prince returned sadly to the garden and watched the king ride forth at the head of the army accompanied by his two sons-in-law. When they were out of sight the prince betook himself to the vaulted chamber by the brook-side, and having taken counsel of the faithful black horse, he put on the glittering suit of armour, and was borne on the back of the horse through the air, to where the battle was being fought. And once more he routed the king’s enemies, hacking to right and left with his sword. And again they all cried: ‘A god has come to our rescue!’ But when they tried to detain him the black horse rose in the air and bore him out of their sight.

When the king and his sons-in-law returned home they could talk of nothing but the hero who had fought for them, and all wondered who he could be.

Shortly afterwards the king of a neighbouring country declared war, and once more the king and his sons-in-law and his subjects had to prepare themselves for battle, and once more the prince begged to ride with them, but the king said he had no horse to spare for him. ‘But,’ he added, ‘you may take the horse of the woodman who brings the wood from the forest, it is good enough for you.’

So the prince took the woodman’s horse, but it was so old and useless that it could not carry him beyond the castle gates. So he betook himself once more to the vaulted hall, where the black horse had prepared a still more magnificent suit of armour for him than the one he had worn on the previous occasions, and when he had put it on, and mounted on the back of the horse, he bore him straight to the battle-field, and once more he scattered the king’s enemies, fighting single-handed in their ranks, and they fled in all directions. But it happened that one of the enemy struck with his sword and wounded the prince in the leg. And the king took his own pocket- handkerchief, with his name and crown embroidered on it, and bound it round the wounded leg. And the king would fain have compelled him to mount in a litter and be carried straight to the palace, and two of his knights were to lead the black charger to the royal stables. But the prince put his hand on the mane of his faithful horse, and managed to pull himself up into the saddle, and the horse mounted into the air with him. Then they all shouted and cried: ‘The warrior who has fought for us is a god! He must be a god.’

And throughout all the kingdom nothing else was spoken about, and all the people said: ‘Who can the hero be who has fought for us in so many battles? He cannot be a man, he must be a god.’

And the king said: ‘If only I could see him once more, and if it turned out that after all he was a man and not a god, I would reward him with half my kingdom.’

Now when the prince reached his home—the gardener’s hut where he lived with his wife—he was weary, and he lay down on his bed and slept. And his wife noticed the handkerchief bound round his wounded leg, and she wondered what it could be. Then she looked at it more closely and saw in the corner that it was embroidered with her father’s name and the royal crown. So she ran straight to the palace and told her father. And he and his two sons-in-law followed her back to her house, and there the gardener lay asleep on his bed. And the scarf that he always wore bound round his head had slipped off, and his golden hair gleamed on the pillow. And they all recognised that this was the hero who had fought and won so many battles for them.

Then there was great rejoicing throughout the land, and the king rewarded his son-in-law with half of his kingdom, and he and his wife reigned happily over it.
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The Poems Of Aleister Crowley

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Au Bal
[Dedicated to Horace Sheridan-Bickers]

A vision of flushed faces, shining limbs,
The madness of the music that entrances
All life in its delirium of dances!
The white world glitters in the void, and swims
Through the infinite seas of transcendental trances.
Yea! all the hoarded seed of all my fancies
Bursts in a shower of suns! The wine-cup brims
And bubbles over; I drink deep hymns
Of sorceries, of spells, of necromancies;
And all my spirit shudders; dew bedims
My sight -these girls and their alluring glances!
Their eyes that burn like dawn’s lascivious lances
Walking all earth to love -to love! Life skims
The cream of joy. If God could see what man sees,
(Intoxicating Nellies, Mauds and Nances!)
I see Him leave the sapphrine expanses,
The choir serene and the celestial air
To swoon into their sacramental hair!
—
Logos

Out of the night forth flamed a star -mine own!
Now seventy light-years nearer as I urge
Constant my heart through the abyss unknown,
Its glory my sole guide while space surge
About me. Seventy light-yaers! As I near
That gate of light that men call death, its cold
Pale gleam begins to pulse, a throbbing sphere,
Systole and diastole of eager gold,
New life immortal, wartmth of passion bleed
Till night’s black velvet burn to crimson. Hark!
It is thy voice, Thy word, the secret seed
Of rapture that admonishes the dark.
Swift! By necessity most righteous drawn,
Hermes, authentic augur of the dawn!
—

Pan To Artemis

Uncharmable charmer
Of Bacchus and Mars
In the sounding rebounding
Abyss of the stars!
O virgin in armour,
Thine arrows unsling
In the brilliant resilient
First rays of the spring!

By the force of the fashion
Of love, when I broke
Through the shroud, through the cloud,
Through the storm, through the smoke,
To the mountain of passion
Volcanic that woke —
By the rage of the mage
I invoke, I invoke!

By the midnight of madness: –
The lone-lying sea,
The swoon of the moon,
Your swoon into me,
The sentinel sadness
Of cliff-clinging pine,
That night of delight
You were mine, you were mine!

You were mine, O my saint,
My maiden, my mate,
By the might of the right
Of the night of our fate.
Though I fall, though I faint,
Though I char, though I choke,
By the hour of our power
I invoke, I invoke!

By the mystical union
Of fairy and faun,
Unspoken, unbroken –
The dust to the dawn! –
A secret communion
Unmeasured, unsung,
The listless, resistless,
Tumultuous tongue! –

O virgin in armour,
Thine arrows unsling,
In the brilliant resilient
First rays of the spring!
No Godhead could charm her,
But manhood awoke –
O fiery Valkyrie,
I invoke, I invoke!
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The Pentagram
[Dedicated to George Raffalovich]

In the Years of the Primal Course, in the dawn of terrestrial
birth,
Man mastered the mammoth and horse, and Man was the
Lord of the Earth.

He made him an hollow skin from the heart of an holy tree,
He compassed the earth therien, and Man was the Lord of
the Sea.

He controlled the vigour of steam, he harnessed the light-
ning for hire;
He drove the celestial team, and man was the Lord of the
Fire.

Deep-mouthed from their thrones deep-seated, the choirs
of the æeons declare
The last of the demons defeated, for Man is the Lord of
the Air.

Arise, O Man, in thy strength! the kingdom is thine to
inherit,
Till the high gods witness at lenght that Man is the Lord
of his spirit.
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Jocelyn Pook – Eyes Wide Shut

“Every branch of human knowledge if traced up to its source and final principles vanishes into mystery” – Arthur Machen

So, this past week has been a bit of fun. Last Saturday was my birthday, and Mary and I wandered on foot from our house, across the river and eventually to Powell’s main bookstore and then back again. Picked up some books (illustrations: Arabic, India Paisley Designs, and a couple of Art Nouveau source books) that will help with The Invisible College and other projects. Before Powells, we hit the Saturday Market, saw our friend Doran, looked for Rory’s Booth to no avail then headed west. We had lunch along the way at Deschutes Brewery across from Art Institute of Portland (Rowan’s school)… On the way in we ran into our friends Richard Hoyen and Karen Di Mila, (he is a painter & she makes films) we talked awhile having not seen each other in a few months. All in all, it was a most beautiful day.

During the week we worked on a friends kitchen, and I got my system further up to speed. We had a nice stream of visitors over the week, and a record rain or two.

Saturday: Terry C. came along today with me for a Poetry Post installation over off of South East Division. Then we unpacked and installed our new Lexmark printer, as our Epson was dying the death sadly enough. I have since been working on Turfing and The Invisible College, as well as re-painting the roof on our Poetry Post.

That is all the local news…

Hope this finds you enjoying the waning days….

Blessings,
Gwyllm
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On The Menu:
Arpanet – Wireless Internet (2002)
Arthur Machen Quotes
Celtic Wonder Tales – The Earth-Shapers
The Poems of Arthur Symons
Arthur Symons Bio: (Short)
Arpanet – Gravitational Lense
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Arpanet – Wireless Internet (2002)

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Arthur Machen Quotes:
It is all nonsense, to be sure; and so much the greater nonsense inasmuch as the true interpretation of many dreams – not by any means of all dreams – moves, it may be said, in the opposite direction to the method of psycho-analysis.

“We both wondered whether these contradictions that one can’t avoid if one begins to think of time and space may not really be proofs that the whole of life is a dream, and the moon and stars bits of nightmare.”

“We have just begun to navigate a strange region; we must expect to encounter strange adventures, strange perils.”

“For, contrary to the common opinion, it is the wealthy who are greedy of wealth; while the populace are to be gained by talking to them about liberty, their unknown god. And so much are they enchanted by the words liberty, freedom, and such like, that the wise can go to the poor, rob them of what little they have, dismiss them with a hearty kick, and win their hearts and their votes for ever, if only they will assure them that the treatment which they have received is called liberty.”

“Now, everybody, I suppose, is aware that in recent years the silly business of divination by dreams has ceased to be a joke and has become a very serious science.”

“If a man dreams that he has committed a sin before which the sun hid his face, it is often safe to conjecture that, in sheer forgetfulness, he wore a red tie, or brown boots with evening dress.”
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Celtic Wonder Tales
by Ella Young

The Earth-Shapers

In Tir-na-Moe, the Land of the Living Heart, Brigit was singing. Angus the Ever-Young, and Midyir the Red-Maned, and Ogma that is called Splendour of the Sun, and the Dagda and other lords of the people of Dana drew near to listen.

Brigit sang:

Now comes the hour foretold, a god-gift bringing .
A wonder-sight.
Is it a star new-born and splendid up springing Out of the night?
Is it a wave from the Fountain of Beauty up flinging Foam of delight?
Is it a glorious immortal bird that is Winging Hither its flight?

It is a wave, high-crested, melodious, triumphant,
Breaking in light.
It is a star, rose-hearted and joyous, a splendour Risen from night.
It is flame from the world of the gods, and love runs before it,
A quenchless delight.

Let the wave break, let the star rise, let the flame leap.
Ours, if our hearts are wise,
To take and keep.

Brigit ceased to sing, and there was silence for a little space in Tir-na-Moe. Then Angus said:

“Strange are the words of your song, and strange the music: it swept me down steeps of air–down–down–always further down. Tir-na-Moe was like a dream half-remembered. I felt the breath of strange worlds on my face, and always your song grew louder and louder, but you were not singing it. Who was singing it?”

“The Earth was singing it.”

“The Earth!” said the Dagda. “Is not the Earth in the pit of chaos? Who has ever looked into that pit or stayed to listen where there is neither silence nor song? ”

“O Shepherd of the Star-Flocks, I have stayed to listen. I have shuddered in the darkness that is round the Earth. I have seen the black hissing waters and the monsters that devour each other–I have looked into the groping writhing adder-pit of hell.”

The light that pulsed about the De Danaan lords grew troubled at the thought of that pit, and they cried out: “Tell us no more about the Earth, O Flame of the Two Eternities, and let the thought of it slip from yourself as a dream slips from the memory.”

“O Silver Branches that no Sorrow has Shaken,” said Brigit, “hear one thing more! The Earth wails all night because it has dreamed of beauty.”

“What dream, O Brigit?”

“The Earth has dreamed of the white stillness of dawn; of the star that goes before the sunrise; and of music like the music of my song.”

“O Morning Star,” said Angus, “would I had never heard your song, for now I cannot shake the thought of the Earth from me!”

“Why should you shake the thought from you, Angus the Subtle-Hearted? You have wrapped yourself in all the colours of the sunlight; are you not fain to look into the darkness and listen to the thunder of abysmal waves; are you not fain to make gladness in the Abyss?”

Angus did not answer: he reached out his hand and gathered a blossom from a branch:

he blew upon the blossom and tossed it into the air: it became a wonderful white bird, and circled about him singing.

Midyir the Haughty rose and shook out the bright tresses of his hair till he was clothed with radiance as with a Golden Fleece.

“I am fain to look into the darkness,” he said. “I am fain to hear the thunder of the Abyss.”

“Then come with me,” said Brigit, “I am going to put my mantle round the Earth because it has dreamed of beauty.”

“I will make clear a place for your mantle,” said Midyir. “I will throw fire amongst the monsters.”

“I will go with you too,” said the Dagda, who is called the Green Harper.

“And I,” said Splendour of the Sun, whose other name is Ogma the Wise. “And I,” said Nuada Wielder of the White Light. “And I,” said Gobniu the Wonder-Smith, “we will remake the Earth!”

“Good luck to the adventure!” said Angus. “I would go myself if ye had the Sword of Light with you.”

“We will take the Sword of Light,” said Brigit, “and the Cauldron of Plenty and the Spear of Victory and the Stone of Destiny with us, for we will build power and wisdom and beauty and lavish-heartedness into the Earth.”

It is well said,” cried all the Shining Ones.

“We will take the Four Jewels.”

Ogma brought the Sword of Light from Findrias the cloud-fair city that is in the east of the De Danaan world; Nuada brought the Spear of Victory from Gorias the flame-bright city that is in the south of the Dc Danaan world; the Dagda brought the Cauldron of Plenty from Murias the city that is builded in the west of the De Danaan world and has the stillness of deep waters; Midyir brought the Stone of Destiny from Falias the city that is builded in the north of the De Danaan world and has the steadfastness of adamant. Then Brigit and her companions set forth.

They fell like a rain of stars till they came to the blackness that surrounded the Earth, and looking down saw below them, as at the bottom of an abyss, the writhing, contorted, hideous life that swarmed and groped and devoured itself ceaselessly.

From the seething turmoil of that abyss all the Shining Ones drew back save Midyir. He grasped the Fiery Spear and descended like a flame.

His comrades looked down and saw him treading out the monstrous life as men tread grapes in a wine-press; they saw the blood and foam of that destruction rise about Midyir till he was crimson with it even to the crown of his head; they saw him whirl the Spear till it became a wheel of fire and shot out sparks and tongues of flame; they saw the flame lick the darkness and turn back on itself and spread and blossom–murk-red–blood-red–rose-red at last!

Midyir drew himself out of the abyss, a Ruby Splendour, and said:

“I have made a place for Brigit’s mantle. Throw down your mantle, Brigit, and bless the Earth! ”

Brigit threw down her mantle and when it touched the Earth it spread itself, unrolling like silver flame. It took possession of the place Midyir had made as the sea takes possession, and it continued to spread itself because everything that was foul drew back from the little silver flame at the edge of it.

It is likely it would have spread itself over all the earth, only Angus, the youngest of the gods, had not patience to wait: he leaped down and stood with his two feet on the mantle. It ceased to be fire and became a silver mist about him. He ran through the mist laughing and calling on the others to follow. His laughter drew them and they followed. The drifting silver mist closed over them and round them, and through it they saw each other like images in a dream–changed and fantastic. They laughed when they saw each other. The Dagda thrust both his hands into the Cauldron of Plenty.

“O Cauldron,” he said, “you give to every one the gift that is meetest, give me now a gift meet for the Earth.”

He drew forth his hands full of green fire and he scattered the greenness everywhere as a sower scatters seed. Angus stooped and lifted the greenness of the earth; he scooped hollows in it; he piled it in heaps; he played with it as a child plays with sand, and when it slipped through his fingers it changed colour and shone like star-dust–blue and purple and yellow and white and red.

Now, while the Dagda sowed emerald fire and Angus played with it, Mananaun was aware that the exiled monstrous life had lifted itself and was looking over the edge of Brigit’s mantle. He saw the iron eyes of strange creatures jeering in the blackness and he drew the Sword of Light from its scabbard and advanced its gleaming edge against that chaos. The strange life fled in hissing spume, but the sea rose to greet the Sword in a great foaming thunderous wave.

Mananaun swung the Sword a second time, and the sea rose again in a wave that was green as a crysolite, murmurous, sweet-sounding, flecked at the edges with amythest and purple and blue-white foam.

A third time Mananaun swung the Sword, and the sea rose to greet it in a wave white as crystal, unbroken, continuous, silent as dawn.

The slow wave fell back into the sea, and Brigit lifted her mantle like a silver mist. The De Danaans saw everything clearly. They saw that they were in an island covered with green grass and full of heights and strange scooped-out hollows and winding ways. They saw too that the grass was full of flowers–blue and purple and yellow and white and red.

“Let us stay here,” they said to each other, “and make beautiful things so that the Earth may be glad.”

Brigit took the Stone of Destiny in her hands: it shone white like a crystal between her hands.

“I will lay the Stone in this place,” she said, “that ye may have empire.”

She laid the Stone on the green grass and it sank into the earth: a music rose about it as it sank, and suddenly all the scooped-out hollows and deep winding ways were filled with water–rivers of water that leaped and shone; lakes and deep pools of water trembling into stillness.

“It is the laughter of the Earth!” said Ogma the Wise.

Angus dipped his fingers in the water.

“I would like to see the blue and silver fishes that swim in Connla’s Well swimming here,” he said, “and trees growing in this land like those trees with blossomed branches that grow in the Land of the Silver Fleece.”

“It is an idle wish, Angus the Young,” said Ogma. “The fishes in Connla’s Well are too bright for these waters and the blossoms that grow on silver branches would wither here. We must wait and learn the secret of the Earth, and slowly fashion dark strange trees, and fishes that are not like the fishes in Connla’s Well.”

“Yea,” said Nuada, “we will fashion other trees, and under their branches shall go hounds that are not like the hound Failinis and deer that have not horns of gold. We will make ourselves the smiths and artificers of the world and beat the strange life out yonder into other shapes. We will make for ourselves islands to the north of this and islands to the west, and round them shall go also the three waves of Mananaun for we will fashion and re-fashion all things till there is nothing unbeautiful left in the whole earth.”

“It is good work,” cried all the De Danaans, “we will stay and do it, but Brigit must go to Moy Mel and Tir-na-Moe and Tir-nan-Oge and Tir-fo-Tonn, and all the other worlds, for she is the Flame of Delight in every one of them.”

“Yes, I must go,” said Brigit.

“O Brigit!” said Ogma, “before you go, tie a knot of remembrance in the fringe of your mantle so that you may always remember this place–and tell us, too, by what name we shall call this place.”

“Ye shall call it the White Island,” said Brigit, “and its other name shall be the Island of Destiny; and its other name shall be Ireland.”

Then Ogma tied a knot of remembrance in the fringe of Brigit’s mantle.

____________________________

The Poems of Arthur Symons

Before the Squall

The wind is rising on the sea,
The windy white foam-dancers leap;
And the sea moans uneasily,
And turns to sleep, and cannot sleep.

Ridge after rocky ridge uplifts,
Wild hands, and hammers at the land,
Scatters in liquid dust, and drifts
To death among the dusty sand.
___

O water, voice of my heart, Crying in the sand

O water, voice of my heart, crying in the sand,
All night long crying with a mournful cry,
As I lie and listen, and cannot understand
The voice of my heart in my side or the voice of the sea,
O water, crying for rest, is it I, is it I?
All night long the water is crying to me.
Unresting water, there shall never be rest
Till the last moon droop and the last tide fail,
And the fire of the end begin to burn in the west;
And the heart shall be weary and wonder and cry like the sea,
All life long crying without avail,
As the water all night long is crying to me.
_____

Stella Maris

Why is it I remember yet
You, of all women one has met,
In random wayfare, as one meets
The chance romances of the streets,
The Juliet of a night? I know
Your heart holds many a Romeo.
And I, who call to mind your face
In so serene a pausing-place,
Where the bright pure expanse of sea,
Seems a reproach to you and me,
I too have sought on many a breast
The ecstasy of an unrest,
I too have had my dreams, and met
(Ah me!) how many a Juliet.
Why is it, then, that I recall
You, neither first nor last of all?
For, surely as I see to-night
The phantom of the lighthouse light,
Against the sky, across the bay,
Fade, and return, and fade away,
So surely do I see your eyes
Out of the empty night arise;
Child, you arise and smile to me
Out of the night, out of the sea,
The Nereid of a moment there,
And is it seaweed in your hair?

O lost and wrecked, how long ago,
Out of the drowning past, I know
You come to call me, come to claim
My share of your delicious shame.
Child, I remember, and can tell
One night we loved each other well,
And one night’s love, at least or most,
Is not so small a thing to boast.
You were adorable, and I
Adore you to infinity,
That nuptial night too briefly borne
To the oblivion of morn.
Ah! no oblivion, for I feel
Your lips deliriously steal
Along my neck, and fasten there;
I feel the perfume of your hair,
I feel your breast that heaves and dips
Desiring my desirous lips,
And that ineffable delight
When souls turn bodies, and unite
In the intolerable, the whole
Rapture of the embodied soul.

That joy was ours, we passed it by;
You have forgotten me, and I
Remember you thus strangely, won
An instant from oblivion.
And I, remembering, would declare
That joy, not shame, is ours to share,
Joy that we had the frank delight
To choose the chances of one night,
Out of vague nights, and days at strife,
So infinitely full of life.
What shall it profit me to know
Your heart holds many a Romeo?
Why should I grieve, though I forget
How many another Juliet?
Let us be glad to have forgot
That roses fade, and loves are not,
As dreams, immortal, though they seem
Almost as real as a dream.
It is for this I see you rise,
A wraith, with starlight in your eyes,
Where calm hours weave, for such a mood
Solitude out of solitude;
For this, for this, you come to me
Out of the night, out of the sea.
______

Leves Amores

Your kisses, and the way you curl,
Delicious and distracting girl,
Into one’s arms, and round about,
Inextricably in and out,
Twining luxuriously, as twine
The clasping tangles of the vine;
So loving to be loved, so gay
And greedy for our holiday;
Strong to embrace and long to kiss,
And strenuous for the sharper bliss,
A little tossing sea of sighs,
Till the slow calm seal up your eyes.
And then how prettily you sleep!
You nestle close and let me keep
My straying fingers in the nest
Of your warm comfortable breast;
And as I dream, lying awake,
Of sleep well wasted for your sake,
I feel the very pulse and heat
Of your young life-blood beat, and beat
With mine; and you are mine; my sweet!
______

The Broken Tryst

That day a fire was in my blood;
I could have sung: joy wrapt me round;
The men I met seemed all so good,
I scarcely knew I trod the ground.

How easy seemed all toil! I laughed
To think that once I hated it.
The sunlight thrilled like wine, I quaffed
Delight, divine and infinite.

The very day was not too long;
I felt so patient; I could wait,
Being certain. So, the hours in song
Chimed out the minutes of my fate.

For she was coming, she, at last,
I knew: I knew that bolts and bars
Could stay her not; my heart throbbed fast,
I was not more certain of the stars.

The twilight came, grew deeper; now
The hour struck, minutes passed, and still
The passionate fervour of her vow
Ran in my heart’s ear audible.

I had no doubt at all: I knew
That she would come, and I was then
Most certain, while the minutes flew:
Ah, how I scorned all other men!

Next moment! Ah! it was–was not!
I heard the stillness of the street.
Night came. The stars had not forgot.
The moonlight fell about my feet.

So I rebuked my heart, and said:
“Be still, for she is coming, see,
Next moment–coming. Ah, her tread,
I hear her coming–it is she!”

And then a woman passed. The hour
Rang heavily along the air.
I had no hope, I had no power
To think–for thought was but despair.

A thing had happened. What? My brain
Dared not so much as guess the thing.
And yet the sun would rise again
Next morning! I stood marvelling.
____

White Heliotrope

The feverish room and that white bed,
The tumbled skirts upon a chair,
The novel flung half-open, where
Hat, hair-pins, puffs, and paints are spread;

The mirror that has sucked your face
Into its secret deep of deeps,
And there mysteriously keeps
Forgotten memories of grace;

And you half dressed and half awake,
Your slant eyes strangely watching me,
And I, who watch you drowsily,
With eyes that, having slept not, ache;

This (need one dread? nay, dare one hope?)
Will rise, a ghost of memory, if
Ever again my handkerchief
Is scented with White Heliotrope.
_________

Arthur Symons Bio: (Short)

Born on Feb. 28th, 1865 at Milford Haven, Wales. Arthur Symons was the son of a Wesleyan minister.

English poet and critic, considered a leader of the symbolists in England. In 1884-1886 he edited four of Quaritch’s Shakespeare Quarto Facsimiles, and in 1888-1889 seven plays of the “Henry Irving” Shakespeare. He became a member of the staff of the Athenaeum in 1891, and of the Saturday Review in 1894.

His first volume of verse, Days and Nights (1889), consisted of dramatic monologues. His later verse is influenced by a close study of modern French writers, of Baudelaire and especially of Verlaine. He reflects French tendencies both in the subject-matter and style of his poems, in their eroticism and their vividness of description.

____________________________

Arpanet – Gravitational Lense(Chwolson Xallarap Remix)

____________________________

(Paul Signac – Against the Enamel of a Background Rhythmic with Beats and Angles, Tones and Tints, Portrait of Felix Feneon in 1890)

Steps
from “The Glass Bead Game”

Maybe death’s hour too
will send us out new-born
towards undreamed-lands,
maybe life’s call to us
will never find an end
Courage my heart,
take leave & fare thee well.
- Hermann Hesse
__________________

This started out as an entry about the processes that one goes through as they get older, but it veered rapidly elsewhere…. Anyway, there might be some items of interest for you. I have long self identified (if indeed one can really do that) as an Anarchist. This edition though it draws from the past, looks forward to the future. I dedicate it to Morgan, Tim Acott, Dale Pendell, and old comrades long unseen. Here is to the place where we all meet as equals, where colloquy is paramount, and Love the guiding light.

Meant to have this out for Labor Day, but there ya go.

Hope all is well in your world, from where I am it is raining and exquisitely beautiful.

Blessings,
Gwyllm
___________

On The Menu:
Abbie Hoffman Quotes
C.O.N. Sequencer – Juniper Hill
ANARCHISM: WHAT IT REALLY STANDS FOR
Anna Wickham Anarchist Poet
Biosphere – The things I tell you
Anarchist Poems: Strewn Thru The Edition…

The centuries have changed little in this art,
The subjects are still the same.
 “For Christ’s sake take off your clothes & get into bed,
We are not going to live forever.”
“Petals fall from the rose,”
We fall from life,
Values fall from history like men from shellfire,
Only a minimum survives,
Only an unknown achievement.
They can put it all on the headstones,
In all the battlefields,
“Poor guy, he never knew what it was all about.”
Spectacled men will come with shovels in a thousand years,
Give lectures in universities on cultural advances, cultural lags. . . .
This year we made four major ascents,
Camped for two weeks at timberline,
Watched Mars swim close to the earth,
Watched the black aurora of war
Spread over the sky of a decayed civilization.
These are the last terrible years of authority.
The disease has reached its crisis,
Ten thousand years of power,
The struggle of two laws,
The rule of iron & spilled blood,
The abiding solidarity of living blood & brain.
— Kenneth Rexroth, 
“August 22, 1939,”
(The anniversary of Sacco & Vanzetti’s execution tonite in 1927, actually the 23rd)

___________________________________
Abbie Hoffman Quotes:

(William Burroughs, Jean Genet, Allen Ginsberg, Abbie Hoffman)

Become an internationalist and learn to respect all life. Make war on machines. And in particular the sterile machines of corporate death and the robots that guard them.

Expedience, not justice, is the rule of contemporary American law.

Free speech means the right to shout ‘theatre’ in a crowded fire.

I believe in compulsory cannibalism. If people were forced to eat what they killed, there would be no more wars.

I was probably the only revolutionary referred to as cute.

Never impose your language on people you wish to reach.

Once you get the right image the details aren’t that important.

Revolution is not something fixed in ideology, nor is it something fashioned to a particular decade. It is a perpetual process embedded in the human spirit.

Sacred cows make the tastiest hamburger.

Structure is more important than content in the transmission of information.
_____________________

It is snowing white documents
The very rich
get richer still
A white gloved hand
still reaches out the window
for the money in the cup
Liberty is not free
Some poor still ride some trains
The angel
stands on the edge
of the station platform
slowly moving its large white wings
which look too fragile
to lift the body of being
which still breathes the anarchist air
& the train
the train made of nothing but boxcars
jammed with three billion people
still stands in the station
trembling
— Lawrence Ferlinghetti, excerpt, “White on White”
(After reading Breyten Breytenbach,
imprisoned Afrikaans white poet)

_____________________

C.O.N. Sequencer – Juniper Hill

_____________________

ANARCHISM: WHAT IT REALLY STANDS FOR
Emma Goldman

ANARCHY
Ever reviled, accursed, ne’er understood,
Thou art the grisly terror of our age.
“Wreck of all order,” cry the multitude,
“Art thou, and war and murder’s endless rage.”
O, let them cry. To them that ne’er have striven
The truth that lies behind a word to find,
To them the word’s right meaning was not given.
They shall continue blind among the blind.
But thou, O word, so clear, so strong, so pure,
Thou sayest all which I for goal have taken.
I give thee to the future! Thine secure
When each at least unto himself shall waken.
Comes it in sunshine? In the tempest’s thrill?
I cannot tell–but it the earth shall see!
I am an Anarchist! Wherefore I will
Not rule, and also ruled I will not be!
(John Henry MacKay)

The history of human growth and development is at the same time the history of the terrible struggle of every new idea heralding the approach of a brighter dawn. In its tenacious hold on tradition, the Old has never hesitated to make use of the foulest and cruelest means to stay the advent of the New, in whatever form or period the latter may have asserted itself. Nor need we retrace our steps into the distant past to realize the enormity of opposition, difficulties, and hardships placed in the path of every progressive idea. The rack, the thumbscrew, and the knout are still with us; so are the convict’s garb and the social wrath, all conspiring against the spirit that is serenely marching on.

Anarchism could not hope to escape the fate of all other ideas of innovation. Indeed, as the most revolutionary and uncompromising innovator, Anarchism must needs meet with the combined ignorance and venom of the world it aims to reconstruct.

To deal even remotely with all that is being said and done against Anarchism would necessitate the writing of a whole volume. I shall therefore meet only two of the principal objections. In so doing, I shall attempt to elucidate what Anarchism really stands for.

The strange phenomenon of the opposition to Anarchism is that it brings to light the relation between so-called intelligence and ignorance. And yet this is not so very strange when we consider the relativity of all things. The ignorant mass has in its favor that it makes no pretense of knowledge or tolerance. Acting, as it always does, by mere impulse, its reasons are like those of a child. “Why?” “Because.” Yet the opposition of the uneducated to Anarchism deserves the same consideration as that of the intelligent man.

What, then, are the objections? First, Anarchism is impractical, though a beautiful ideal. Second, Anarchism stands for violence and destruction, hence it must be repudiated as vile and dangerous. Both the intelligent man and the ignorant mass judge not from a thorough knowledge of the subject, but either from hearsay or false interpretation.

A practical scheme, says Oscar Wilde, is either one already in existence, or a scheme that could be carried out under the existing conditions; but it is exactly the existing conditions that one objects to, and any scheme that could accept these conditions is wrong and foolish. The true criterion of the practical, therefore, is not whether the latter can keep intact the wrong or foolish; rather is it whether the scheme has vitality enough to leave the stagnant waters of the old, and build, as well as sustain, new life. In the light of this conception, Anarchism is indeed practical. More than any other idea, it is helping to do away with the wrong and foolish; more than any other idea, it is building and sustaining new life.

The emotions of the ignorant man are continuously kept at a pitch by the most blood-curdling stories about Anarchism. Not a thing too outrageous to be employed against this philosophy and its exponents. Therefore Anarchism represents to the unthinking what the proverbial bad man does to the child,–a black monster bent on swallowing everything; in short, destruction and violence.

Destruction and violence! How is the ordinary man to know that the most violent element in society is ignorance; that its power of destruction is the very thing Anarchism is combating? Nor is he aware that Anarchism, whose roots, as it were, are part of nature’s forces, destroys, not healthful tissue, but parasitic growths that feed on the life’s essence of society. It is merely clearing the soil from weeds and sagebrush, that it may eventually bear healthy fruit.

Someone has said that it requires less mental effort to condemn than to think. The widespread mental indolence, so prevalent in society, proves this to be only too true. Rather than to go to the bottom of any given idea, to examine into its origin and meaning, most people will either condemn it altogether, or rely on some superficial or prejudicial definition of non-essentials.

Anarchism urges man to think, to investigate, to analyze every proposition; but that the brain capacity of the average reader be not taxed too much, I also shall begin with a definition, and then elaborate on the latter.

ANARCHISM:–The philosophy of a new social order based on liberty unrestricted by man-made law; the theory that all forms of government rest on violence, and are therefore wrong and harmful, as well as unnecessary.
The new social order rests, of course, on the materialistic basis of life; but while all Anarchists agree that the main evil today is an economic one, they maintain that the solution of that evil can be brought about only through the consideration of every phase of life,–individual, as well as the collective; the internal, as well as the external phases.

A thorough perusal of the history of human development will disclose two elements in bitter conflict with each other; elements that are only now beginning to be understood, not as foreign to each other, but as closely related and truly harmonious, if only placed in proper environment: the individual and social instincts. The individual and society have waged a relentless and bloody battle for ages, each striving for supremacy, because each was blind to the value and importance of the other. The individual and social instincts,–the one a most potent factor for individual endeavor, for growth, aspiration, self-realization; the other an equally potent factor for mutual helpfulness and social well-being.

The explanation of the storm raging within the individual, and between him and his surroundings, is not far to seek. The primitive man, unable to understand his being, much less the unity of all life, felt himself absolutely dependent on blind, hidden forces ever ready to mock and taunt him. Out of that attitude grew the religious concepts of man as a mere speck of dust dependent on superior powers on high, who can only be appeased by complete surrender. All the early sagas rest on that idea, which continues to be the Leitmotiv of the biblical tales dealing with the relation of man to God, to the State, to society. Again and again the same motif, man is nothing, the powers are everything. Thus Jehovah would only endure man on condition of complete surrender. Man can have all the glories of the earth, but he must not become conscious of himself. The State, society, and moral laws all sing the same refrain: Man can have all the glories of the earth, but he must not become conscious of himself.

Anarchism is the only philosophy which brings to man the consciousness of himself; which maintains that God, the State, and society are non-existent, that their promises are null and void, since they can be fulfilled only through man’s subordination. Anarchism is therefore the teacher of the unity of life; not merely in nature, but in man. There is no conflict between the individual and the social instincts, any more than there is between the heart and the lungs: the one the receptacle of a precious life essence, the other the repository of the element that keeps the essence pure and strong. The individual is the heart of society, conserving the essence of social life; society is the lungs which are distributing the element to keep the life essence–that is, the individual–pure and strong.

“The one thing of value in the world,” says Emerson, “is the active soul; this every man contains within him. The soul active sees absolute truth and utters truth and creates.” In other words, the individual instinct is the thing of value in the world. It is the true soul that sees and creates the truth alive, out of which is to come a still greater truth, the re-born social soul.

Anarchism is the great liberator of man from the phantoms that have held him captive; it is the arbiter and pacifier of the two forces for individual and social harmony. To accomplish that unity, Anarchism has declared war on the pernicious influences which have so far prevented the harmonious blending of individual and social instincts, the individual and society.

Religion, the dominion of the human mind; Property, the dominion of human needs; and Government, the dominion of human conduct, represent the stronghold of man’s enslavement and all the horrors it entails. Religion! How it dominates man’s mind, how it humiliates and degrades his soul. God is everything, man is nothing, says religion. But out of that nothing God has created a kingdom so despotic, so tyrannical, so cruel, so terribly exacting that naught but gloom and tears and blood have ruled the world since gods began. Anarchism rouses man to rebellion against this black monster. Break your mental fetters, says Anarchism to man, for not until you think and judge for yourself will you get rid of the dominion of darkness, the greatest obstacle to all progress.

Property, the dominion of man’s needs, the denial of the right to satisfy his needs. Time was when property claimed a divine right, when it came to man with the same refrain, even as religion, “Sacrifice! Abnegate! Submit!” The spirit of Anarchism has lifted man from his prostrate position. He now stands erect, with his face toward the light. He has learned to see the insatiable, devouring, devastating nature of property, and he is preparing to strike the monster dead.

“Property is robbery,” said the great French Anarchist Proudhon. Yes, but without risk and danger to the robber. Monopolizing the accumulated efforts of man, property has robbed him of his birthright, and has turned him loose a pauper and an outcast. Property has not even the time-worn excuse that man does not create enough to satisfy all needs. The A B C student of economics knows that the productivity of labor within the last few decades far exceeds normal demand. But what are normal demands to an abnormal institution? The only demand that property recognizes is its own gluttonous appetite for greater wealth, because wealth means power; the power to subdue, to crush, to exploit, the power to enslave, to outrage, to degrade. America is particularly boastful of her great power, her enormous national wealth. Poor America, of what avail is all her wealth, if the individuals comprising the nation are wretchedly poor? If they live in squalor, in filth, in crime, with hope and joy gone, a homeless, soilless army of human prey.

It is generally conceded that unless the returns of any business venture exceed the cost, bankruptcy is inevitable. But those engaged in the business of producing wealth have not yet learned even this simple lesson. Every year the cost of production in human life is growing larger (50,000 killed, 100,000 wounded in America last year); the returns to the masses, who help to create wealth, are ever getting smaller. Yet America continues to be blind to the inevitable bankruptcy of our business of production. Nor is this the only crime of the latter. Still more fatal is the crime of turning the producer into a mere particle of a machine, with less will and decision than his master of steel and iron. Man is being robbed not merely of the products of his labor, but of the power of free initiative, of originality, and the interest in, or desire for, the things he is making.

Real wealth consists in things of utility and beauty, in things that help to create strong, beautiful bodies and surroundings inspiring to live in. But if man is doomed to wind cotton around a spool, or dig coal, or build roads for thirty years of his life, there can be no talk of wealth. What he gives to the world is only gray and hideous things, reflecting a dull and hideous existence,–too weak to live, too cowardly to die. Strange to say, there are people who extol this deadening method of centralized production as the proudest achievement of our age. They fail utterly to realize that if we are to continue in machine subserviency, our slavery is more complete than was our bondage to the King. They do not want to know that centralization is not only the death-knell of liberty, but also of health and beauty, of art and science, all these being impossible in a clock-like, mechanical atmosphere.

Anarchism cannot but repudiate such a method of production: its goal is the freest possible expression of all the latent powers of the individual. Oscar Wilde defines a perfect personality as “one who develops under perfect conditions, who is not wounded, maimed, or in danger.” A perfect personality, then, is only possible in a state of society where man is free to choose the mode of work, the conditions of work, and the freedom to work. One to whom the making of a table, the building of a house, or the tilling of the soil, is what the painting is to the artist and the discovery to the scientist,–the result of inspiration, of intense longing, and deep interest in work as a creative force. That being the ideal of Anarchism, its economic arrangements must consist of voluntary productive and distributive associations, gradually developing into free communism, as the best means of producing with the least waste of human energy. Anarchism, however, also recognizes the right of the individual, or numbers of individuals, to arrange at all times for other forms of work, in harmony with their tastes and desires.

Such free display of human energy being possible only under complete individual and social freedom, Anarchism directs its forces against the third and greatest foe of all social equality; namely, the State, organized authority, or statutory law,–the dominion of human conduct.

Just as religion has fettered the human mind, and as property, or the monopoly of things, has subdued and stifled man’s needs, so has the State enslaved his spirit, dictating every phase of conduct. “All government in essence,” says Emerson, “is tyranny.” It matters not whether it is government by divine right or majority rule. In every instance its aim is the absolute subordination of the individual.

Referring to the American government, the greatest American Anarchist, David Thoreau, said: “Government, what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instance losing its integrity; it has not the vitality and force of a single living man. Law never made man a whit more just; and by means of their respect for it, even the well disposed are daily made agents of injustice.”

Indeed, the keynote of government is injustice. With the arrogance and self-sufficiency of the King who could do no wrong, governments ordain, judge, condemn, and punish the most insignificant offenses, while maintaining themselves by the greatest of all offenses, the annihilation of individual liberty. Thus Ouida is right when she maintains that “the State only aims at instilling those qualities in its public by which its demands are obeyed, and its exchequer is filled. Its highest attainment is the reduction of mankind to clockwork. In its atmosphere all those finer and more delicate liberties, which require treatment and spacious expansion, inevitably dry up and perish. The State requires a taxpaying machine in which there is no hitch, an exchequer in which there is never a deficit, and a public, monotonous, obedient, colorless, spiritless, moving humbly like a flock of sheep along a straight high road between two walls.”

Yet even a flock of sheep would resist the chicanery of the State, if it were not for the corruptive, tyrannical, and oppressive methods it employs to serve its purposes. Therefore Bakunin repudiates the State as synonymous with the surrender of the liberty of the individual or small minorities,–the destruction of social relationship, the curtailment, or complete denial even, of life itself, for its own aggrandizement. The State is the altar of political freedom and, like the religious altar, it is maintained for the purpose of human sacrifice.

In fact, there is hardly a modern thinker who does not agree that government, organized authority, or the State, is necessary only to maintain or protect property and monopoly. It has proven efficient in that function only.

Even George Bernard Shaw, who hopes for the miraculous from the State under Fabianism, nevertheless admits that “it is at present a huge machine for robbing and slave-driving of the poor by brute force.” This being the case, it is hard to see why the clever prefacer wishes to uphold the State after poverty shall have ceased to exist.

Unfortunately, there are still a number of people who continue in the fatal belief that government rests on natural laws, that it maintains social order and harmony, that it diminishes crime, and that it prevents the lazy man from fleecing his fellows. I shall therefore examine these contentions.

A natural law is that factor in man which asserts itself freely and spontaneously without any external force, in harmony with the requirements of nature. For instance, the demand for nutrition, for sex gratification, for light, air, and exercise, is a natural law. But its expression needs not the machinery of government, needs not the club, the gun, the handcuff, or the prison. To obey such laws, if we may call it obedience, requires only spontaneity and free opportunity. That governments do not maintain themselves through such harmonious factors is proven by the terrible array of violence, force, and coercion all governments use in order to live. Thus Blackstone is right when he says, “Human laws are invalid, because they are contrary to the laws of nature.”

Unless it be the order of Warsaw after the slaughter of thousands of people, it is difficult to ascribe to governments any capacity for order or social harmony. Order derived through submission and maintained by terror is not much of a safe guaranty; yet that is the only “order” that governments have ever maintained. True social harmony grows naturally out of solidarity of interests. In a society where those who always work never have anything, while those who never work enjoy everything, solidarity of interests is non-existent; hence social harmony is but a myth. The only way organized authority meets this grave situation is by extending still greater privileges to those who have already monopolized the earth, and by still further enslaving the disinherited masses. Thus the entire arsenal of government–laws, police, soldiers, the courts, legislatures, prisons,–is strenuously engaged in “harmonizing” the most antagonistic elements in society.

The most absurd apology for authority and law is that they serve to diminish crime. Aside from the fact that the State is itself the greatest criminal, breaking every written and natural law, stealing in the form of taxes, killing in the form of war and capital punishment, it has come to an absolute standstill in coping with crime. It has failed utterly to destroy or even minimize the horrible scourge of its own creation.

Crime is naught but misdirected energy. So long as every institution of today, economic, political, social, and moral, conspires to misdirect human energy into wrong channels; so long as most people are out of place doing the things they hate to do, living a life they loathe to live, crime will be inevitable, and all the laws on the statutes can only increase, but never do away with, crime. What does society, as it exists today, know of the process of despair, the poverty, the horrors, the fearful struggle the human soul must pass on its way to crime and degradation. Who that knows this terrible process can fail to see the truth in these words of Peter Kropotkin:

“Those who will hold the balance between the benefits thus attributed to law and punishment and the degrading effect of the latter on humanity; those who will estimate the torrent of depravity poured abroad in human society by the informer, favored by the Judge even, and paid for in clinking cash by governments, under the pretext of aiding to unmask crime; those who will go within prison walls and there see what human beings become when deprived of liberty, when subjected to the care of brutal keepers, to coarse, cruel words, to a thousand stinging, piercing humiliations, will agree with us that the entire apparatus of prison and punishment is an abomination which ought to be brought to an end.”

The deterrent influence of law on the lazy man is too absurd to merit consideration. If society were only relieved of the waste and expense of keeping a lazy class, and the equally great expense of the paraphernalia of protection this lazy class requires, the social tables would contain an abundance for all, including even the occasional lazy individual. Besides, it is well to consider that laziness results either from special privileges, or physical and mental abnormalities. Our present insane system of production fosters both, and the most astounding phenomenon is that people should want to work at all now. Anarchism aims to strip labor of its deadening, dulling aspect, of its gloom and compulsion. It aims to make work an instrument of joy, of strength, of color, of real harmony, so that the poorest sort of a man should find in work both recreation and hope.

To achieve such an arrangement of life, government, with its unjust, arbitrary, repressive measures, must be done away with. At best it has but imposed one single mode of life upon all, without regard to individual and social variations and needs. In destroying government and statutory laws, Anarchism proposes to rescue the self-respect and independence of the individual from all restraint and invasion by authority. Only in freedom can man grow to his full stature. Only in freedom will he learn to think and move, and give the very best in him. Only in freedom will he realize the true force of the social bonds which knit men together, and which are the true foundation of a normal social life.

But what about human nature? Can it be changed? And if not, will it endure under Anarchism?

Poor human nature, what horrible crimes have been committed in thy name! Every fool, from king to policeman, from the flatheaded parson to the visionless dabbler in science, presumes to speak authoritatively of human nature. The greater the mental charlatan, the more definite his insistence on the wickedness and weaknesses of human nature. Yet, how can any one speak of it today, with every soul in a prison, with every heart fettered, wounded, and maimed?

John Burroughs has stated that experimental study of animals in captivity is absolutely useless. Their character, their habits, their appetites undergo a complete transformation when torn from their soil in field and forest. With human nature caged in a narrow space, whipped daily into submission, how can we speak of its potentialities?

Freedom, expansion, opportunity, and, above all, peace and repose, alone can teach us the real dominant factors of human nature and all its wonderful possibilities.

Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee to every human being free access to the earth and full enjoyment of the necessities of life, according to individual desires, tastes, and inclinations.

This is not a wild fancy or an aberration of the mind. It is the conclusion arrived at by hosts of intellectual men and women the world over; a conclusion resulting from the close and studious observation of the tendencies of modern society: individual liberty and economic equality, the twin forces for the birth of what is fine and true in man.

As to methods. Anarchism is not, as some may suppose, a theory of the future to be realized through divine inspiration. It is a living force in the affairs of our life, constantly creating new conditions. The methods of Anarchism therefore do not comprise an iron-clad program to be carried out under all circumstances. Methods must grow out of the economic needs of each place and clime, and of the intellectual and temperamental requirements of the individual. The serene, calm character of a Tolstoy will wish different methods for social reconstruction than the intense, overflowing personality of a Michael Bakunin or a Peter Kropotkin. Equally so it must be apparent that the economic and political needs of Russia will dictate more drastic measures than would England or America. Anarchism does not stand for military drill and uniformity; it does, however, stand for the spirit of revolt, in whatever form, against everything that hinders human growth. All Anarchists agree in that, as they also agree in their opposition to the political machinery as a means of bringing about the great social change.

“All voting,” says Thoreau, “is a sort of gaming, like checkers, or backgammon, a playing with right and wrong; its obligation never exceeds that of expediency. Even voting for the right thing is doing nothing for it. A wise man will not leave the right to the mercy of chance, nor wish it to prevail through the power of the majority.” A close examination of the machinery of politics and its achievements will bear out the logic of Thoreau.

What does the history of parliamentarism show? Nothing but failure and defeat, not even a single reform to ameliorate the economic and social stress of the people. Laws have been passed and enactments made for the improvement and protection of labor. Thus it was proven only last year that Illinois, with the most rigid laws for mine protection, had the greatest mine disasters. In States where child labor laws prevail, child exploitation is at its highest, and though with us the workers enjoy full political opportunities, capitalism has reached the most brazen zenith.

Even were the workers able to have their own representatives, for which our good Socialist politicians are clamoring, what chances are there for their honesty and good faith? One has but to bear in mind the process of politics to realize that its path of good intentions is full of pitfalls: wire-pulling, intriguing, flattering, lying, cheating; in fact, chicanery of every description, whereby the political aspirant can achieve success. Added to that is a complete demoralization of character and conviction, until nothing is left that would make one hope for anything from such a human derelict. Time and time again the people were foolish enough to trust, believe, and support with their last farthing aspiring politicians, only to find themselves betrayed and cheated.

It may be claimed that men of integrity would not become corrupt in the political grinding mill. Perhaps not; but such men would be absolutely helpless to exert the slightest influence in behalf of labor, as indeed has been shown in numerous instances. The State is the economic master of its servants. Good men, if such there be, would either remain true to their political faith and lose their economic support, or they would cling to their economic master and be utterly unable to do the slightest good. The political arena leaves one no alternative, one must either be a dunce or a rogue.

The political superstition is still holding sway over the hearts and minds of the masses, but the true lovers of liberty will have no more to do with it. Instead, they believe with Stirner that man has as much liberty as he is willing to take. Anarchism therefore stands for direct action, the open defiance of, and resistance to, all laws and restrictions, economic, social, and moral. But defiance and resistance are illegal. Therein lies the salvation of man. Everything illegal necessitates integrity, self-reliance, and courage. In short, it calls for free, independent spirits, for “men who are men, and who have a bone in their backs which you cannot pass your hand through.”

Universal suffrage itself owes its existence to direct action. If not for the spirit of rebellion, of the defiance on the part of the American revolutionary fathers, their posterity would still wear the King’s coat. If not for the direct action of a John Brown and his comrades, America would still trade in the flesh of the black man. True, the trade in white flesh is still going on; but that, too, will have to be abolished by direct action. Trade-unionism, the economic arena of the modern gladiator, owes its existence to direct action. It is but recently that law and government have attempted to crush the trade-union movement, and condemned the exponents of man’s right to organize to prison as conspirators. Had they sought to assert their cause through begging, pleading, and compromise, trade-unionism would today be a negligible quantity. In France, in Spain, in Italy, in Russia, nay even in England (witness the growing rebellion of English labor unions), direct, revolutionary, economic action has become so strong a force in the battle for industrial liberty as to make the world realize the tremendous importance of labor’s power. The General Strike, the supreme expression of the economic consciousness of the workers, was ridiculed in America but a short time ago. Today every great strike, in order to win, must realize the importance of the solidaric general protest.

Direct action, having proven effective along economic lines, is equally potent in the environment of the individual. There a hundred forces encroach upon his being, and only persistent resistance to them will finally set him free. Direct action against the authority in the shop, direct action against the authority of the law, direct action against the invasive, meddlesome authority of our moral code, is the logical, consistent method of Anarchism.

Will it not lead to a revolution? Indeed, it will. No real social change has ever come about without a revolution. People are either not familiar with their history, or they have not yet learned that revolution is but thought carried into action.

Anarchism, the great leaven of thought, is today permeating every phase of human endeavor. Science, art, literature, the drama, the effort for economic betterment, in fact every individual and social opposition to the existing disorder of things, is illumined by the spiritual light of Anarchism. It is the philosophy of the sovereignty of the individual. It is the theory of social harmony. It is the great, surging, living truth that is reconstructing the world, and that will usher in the Dawn.
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Triumphant at the final breath,
Their senile God, their cops,
All the authorities & friends pro tem
Passing her pillow, keeping her concerned.
But the cowardly obit was already written:
Morning would know she was a common slut.
 — Karl Shapiro, “Death of Emma Goldman,” From Person, Place, & Thing (1942)
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Anna Wickham Anarchist Poet

Reality

Only a starveling singer seeks
The stuff of songs among the Greeks.
Juno is old,
Jove’s loves are cold;
Tales over-told.
By a new risen Attic stream
A mortal singer dreamed a dream.
Fixed he not Fancy’s habitation,
Nor set in bonds Imagination.
There are new waters, and a new Humanity.
For all old myths give us the dream to be.
We are outwearied with Persephone;
Rather than her, we’ll sing Reality.
—-
The Cherry Blossom Wand

I will pluck from my tree a cherry-blossom wand,
And carry it in my merciless hand,
So I will drive you, so bewitch your eyes,
With a beautiful thing that can never grow wise.

Light are the petals that fall from the bough,
And lighter the love that I offer you now;
In a spring day shall the tale be told
Of the beautiful things that will never grow old.

The blossoms shall fall in the night wind,
And I will leave you so, to be kind:
Eternal in beauty, are short-lived flowers,
Eternal in beauty, these exquisite hours.

I will pluck from my tree a cherry-blossom wand,
And carry it in my merciless hand,
So I will drive you, so bewitch your eyes,
With a beautiful thing that shall never grow wise.
—
Song

I was so chill, and overworn, and sad,
To be a lady was the only joy I had.
I walked the street as silent as a mouse,
Buying fine clothes, and fittings for the house.

But since I saw my love
I wear a simple dress,
And happily I move
Forgetting weariness.
—
The Marriage

What a great battle you and I have fought!
A fight of sticks and whips and swords,
A one-armed combat,
For each held the left hand pressed close to the heart,
To save the caskets from assault.

How tenderly we guarded them;
I would keep mine and still have yours,
And you held fast to yours and coveted mine.
Could we have dropt the caskets
We would have thrown down weapons
And been at each other like apes,
Scratching, biting, hugging
In exasperation.

What a fight!
Thank God that I was strong as you,
And you, though not my master, were my match.
How we panted; we grew dizzy with rage.
We forgot everything but the fight and the love of the caskets.

These we called by great names –
Personality, Liberty, Individuality.

Each fought for right to keep himself a slave
And to redeem his fellow,
How can this be done?

But the fight ended.
For both was victory
For both there was defeat.
Through blood we saw the caskets on the floor.
Our jewels were revealed;
An ugly toad in mine,
While yours was filled with most contemptible small snakes:
One held my vanity, the other held your sloth.

The fight is over, and our eyes are clear. –
Good friend, shake hands.
—

The Singer

If I had peace to sit and sing,
Then I could make a lovely thing;
But I am stung with goads and whips,
So I build songs like iron ships.

Let it be something for my song,
If it is sometimes swift and strong.

A Short Bio Of Anna Wickham:
It is well within the order of things
that man should listen when his mate sings,
but the true male never walked
who liked to listen while his mate talked.

Anna Wickham (1833-1947), a British poet with an Australian upbringing, was associated with an international host of writers: David Garnett, part of the Bloomsbury group; D.H. Lawrence, who recommended her poems to Chicago’s Poetry magazine, then in its infancy; Harold Monro, who was the first to publish her work; Louis Untermeyer, who called her “a magnificent gypsy of a woman;” lesbian heiress Natalie Barney, who was the touchstone for her imagination for almost twenty years; Malcolm Lowry, who counted her among his close friends; and her husband Patrick Hepburn, who tried to silence her and instead goaded her into poetry….

Anna In London…
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Biosphere – The things I tell you

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Floating
. . We are tired of paddling.
 All afternoon we have climbed the weak current,
 Up dim meanders, through woods and pastures,
 Past muddy fords where the strong smell of cattle
 Lay thick across the water; singing the songs
 Of perfect, habitual motion; ski songs,
 Nightherding songs, songs of the capstan walk,
 The levee, and the roll of the voyageurs.
-Kenneth Rexroth