(Vimana III – Gwyllm Llwydd)
Well the world keeps turning and life keeps churning. I have a few new projects going, but I felt in the mood this evening for a bit o’ Turfing…
This one seems full of ‘P’s’ for some reason, just check out the titles. Anyhoooo… here is to the future and those who are gathered together to deliver it kicking and squirming. I was lucky enough to stumble upon some writings from Dale R. Gowin, a fellow traveler…
Oh yes, I want to share with you that I heard from Walter Medeiros that he finally got Satty’s ‘Visions Of Frisco’ published! Check back to Earthrites/Turfing in the next couple of days, and I will have ordering information for you!
I hope you enjoy this entry… 8o)
Bright Blessings,
Gwyllm
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On The Menu:
Portishead – The Rip
Principles Of Revolutionary Luminism – Dale R. Gowin
Poetry For Spring: Hafiz
Portishead – We Carry On
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Portishead – The Rip (Live Jools Holland
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And Now…. I know Dale from a Email Group that we are both on. If you get a chance, check out his site (listed below) I think he is truly onto something, and I tip my hat to him- Gwyllm
A brief word from Dale R. Gowin:
The Luminist Manifesto – The Future Begins Now
Three axioms of a viable worldwide revolutionary consensus:
I. Every person born on Earth is an equal co-heir of the commonwealth of Earth.
II. No collective policy is legitimate unless it has the full consent and agreement of every person affected by it.
III. Voluntary cooperation for mutual benefit is the most efficient and satisfactory basis for all economic and social relations.
Principles Of Revolutionary Luminism
By Dale R. Gowin
This essay was written in 1996 while the author was incarcerated in a prison in New York State. It was revised in January 1998, and further revisions were made in June 1998. It includes a summary of some of the concepts contained in the Proposal for the Formation of the Church of Gnostic Luminism.
The goals of Revolutionary Luminism are the total liberation of the human race, individually and collectively, and a worldwide expansion of human consciousness into higher, more inclusive states from which the realities of our present historical and evolutionary situation can be accurately perceived and properly addressed.
Revolutionary Luminism seeks to enable the self-actualization of every member of the human race, and seeks to implement a worldwide society that will insure full liberty, autonomy, and security for every woman and man on Earth – not a “world government”: rather a worldwide grassroots free-market anarchocommunist commonwealth based on voluntary cooperation, individual liberty and personal responsibility – “all for (every) one and (every) one for all”.
This vision has been the goal of all true revolutionary movements in history, though it has never been realized due to the unripeness of human evolution and the counter-revolutionary strategies of a privileged elite addicted to tyrannical power and personal profit.
The vision of a worldwide libertarian commonwealth has also been the secret goal of an underground tradition which has existed within and outside of the Freemasonic Fraternities of the world – a tradition which traces its history through the Theosophists and Rosicrucians, the Illuminati and the Knights Templar, the Gnostics and the Essenes, Hermeticists and Pythagoreans, and on back into the mists of pre-history.
We are now entering an era in which these strands are twining together and this elusive dream of liberty is becoming both a real possibility and a real necessity – at the least a necessity for the preservation of civilization, and ultimately a prerequisite for human survival on Earth.
The forces which oppose our goal are also uniting, and are in fact in virtually complete control of Earth at this moment. Their motivation is to squeeze Earth like a grape and quench their lust for short-range profits on Her final agonies. As Jim Keith writes: “If you haven’t gotten the idea that this world is run by a criminal elite lacking the slightest concern for the welfare of mankind, then you haven’t been paying attention.”
This opposition is led by a dark cabal of ultra-rich elitists who are plotting the establishment of a totalitarian world government, a “new world order” in which the institutional violence and coercion of State Authority will be cemented into permanence. The top 3% of Earth’s population who own or control 97% of our substance seek to realize their 6,000-year-old objective of world domination. They plan to use their technologies of mass brainwashing and mind control, genocide, genetic manipulation, and ecocide to totally enslave or eliminate entire cultures, classes, and races of humanity. They plan to establish an omnipotent, monolithic, hierarchical, insectoid technocracy which will crush human liberty into extinction beneath its jack-boots.
We will not allow them to achieve their twisted apocalyptic dream. A signal has gone forth through the synapses of all sentient life, an alarm bell to wake the sleeping masses. We must rouse ourselves from our somnambulistic trance, shake off the chains of State and Corporate conditioning and indoctrination, and take our places in the spontaneously arising Legions of Light, Life, Love, and Liberty that are unfurling their banners throughout the world.
The entrenched late-20th-century power structures of Earth comprise the ultimate and absolute enemy of human liberty, equality and fraternity; of biodiversity and ecological health; of truth, justice, and love; of the survival of life on Earth.
Revolutionary Luminism is a flaming sword that can slay this world-consuming Leviathan.
BASIC PRINCIPLES
The term Luminism (also spelled “Illuminism”) refers to the experience of “enlightenment” – the expansion of human consciousness into states which allow direct personal experience of reality (gnosis).
This expanded consciousness provides access to new perspectives from which the apparent contradictions between science and religion disappear, as well as those between the spiritual and the political.
For convenience, the essential revelations made available by the gnostic experience can be summarized under four basic philosophical headings:
(1) Ontology, or, “What is real?”
(2) Epistemology, or, “How do you know?” (Both grammatical senses of this question are implied; i.e., “What is the source and nature of your knowledge?” and “How does knowing happen?”)
(3) Ethics, or, “What is the right (good, virtuous, beneficial) way for us to live and act as humans on Earth?” and
(4) Political theory, or, “How should human society on Earth be organized?”
The concepts summarized below are not presented as dogma to be believed; rather they are discoveries made by empirically verifiable research, which can be experimentally demonstrated and proven in the laboratory of the human mind and heart.
I. Ontology:
Consciousness in itself is the First Cause, the Prime Mover, the Supreme Being. Consciousness in itself comprises the totality of “ultimate reality”. Consciousness is prior to, not a product of, material forms. Consciousness in itself permeates all of time and space, yet it is not limited to the dimensions of time and space; it may be referred to technically as “eternal” and “infinite”. Consciousness in itself is formless, yet it permeates and manifests all forms.
Consciousness is a basic force of the universe, like gravity and the nuclear forces that bind atoms together. The human brain does not generate consciousness as an “epiphenomenon”, like a generator produces electricity; rather, the brain is analogous to a radio receiver that picks up the “broadcast” of consciousness.
Consciousness is in itself the ultimate identity or “true self” of every person and every living being. The human “ego” or apparent self is an artificial construct comprised of various levels of exterior identifications. These levels include the mind (memories, habits of thought, mannerisms, personality); the body (appearance, gender); one’s physical accoutrements (clothing, car, house, property, etc.); and one’s “social self” (family, genealogy, tribe, nation, class, race, etc.). The “true self” – the part of one’s self that is ultimately real – is prior to all of these and dependent on none of them.
Your own innermost Self (whoever you are) is a pure expression of universal Consciousness, embodying and enlivening the various levels of exterior being that comprise your apparent self. As such, the True Self has no beginning and no end, was not created and cannot be destroyed (in conformation with the laws of conservation of matter and energy). What we call “death” is the change that occurs when one’s essential Self separates from the various levels of exterior identification that it has been attached to during a specific sojourn in time and space. The True Self, your own most real essence, cannot die.
When the True Self separates from its outermost (physical) levels of identification, yet retains connection with various intermediate (mental, emotional) levels, it may retain connection to the physical world and return to physical life in a new body (i.e. reincarnate). This return occurs in obedience to a force of attraction caused by one’s deeds, words, and thoughts during a lifetime, which cause vibratory reactions (every action has an equal and opposite reaction). This force of attraction is called “karma” in Sanskrit and is a fundamental law of the universe.
II. Epistemology:
Consciousness knows the truth about itself and about all things. Every human being can access this knowledge by “going within” or focusing one’s attention on the subjective nature of one’s consciousness rather than one’s exterior identifications.
This inward focusing of the attention can lead to the experience of Illumination, or spontaneous intuitive apprehension of reality. Knowledge obtained in this manner is accompanied by a subjective sense of certainty and authenticity. With experience and training, this sense of certainty can be tuned and refined into an instrument of exacting accuracy and precision. It may indeed become one of the standard tools of 21st century science.
The Illumination experience can be nurtured and developed by numerous methods that have been developed during many millennia of underground Luminist experimentation and research. Among these methods are yoga, meditation, religious practices, shamanism, the martial arts, ceremonial Magick, Qabalah, sensory deprivation, modern technologies like biofeedback and “brain machines”, and – most importantly for our own era – controlled use of entheogenic (psychedelic) herbs and chemicals.
These tools and techniques can facilitate access to altered states of consciousness of many sorts. One classic reference to these altered states was written by the seminal psychologist and philosopher William James in his Varieties of Religious Experience: “Sour normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different. We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation. No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded.”
Results obtained from the Illumination experience can be checked and verified by the syncretic/eclectic method of objective analysis. “Syncretic” implies awareness of and open-mindedness toward all available sources of knowledge; and “eclectic” implies the selective use of only those elements of each which prove to be valid after exacting scrutiny and careful evaluation. When information deriving from gnostic experiences is supported by a “preponderance of evidence” from multiple sources, it may be tentatively accepted as valid. When one’s personal revelations harmonize with the “golden thread” of valid truth found by syncretic/eclectic research in the myriads of religious, philosophical, and scientific traditions of Earth, then the results may be accepted as reliable and sound.
III. Ethics
All living beings, as has been said above, are expressions of the same universal essence (which may be referred to as Consciousness, Life, Spirit, God, or the Self, according to personal preference). The recognition that other beings share one’s own essential Self forms the basis of all truly valid ethical principles. The ideal referred to as “the Golden Rule” in Christianity reflects this central realization. In practical terms, it might be expressed in the words, “Pain hurts (and pleasure pleases) the other as much as it does me.” Thus compassion and empathy are valid guides to ethical correctness in all situations.
To exterior appearance, living beings seem to be separate, but the eyes of Illumination reveal that the Many are fundamentally inseparable from the One. Therefore, ultimately, anything which benefits another also benefits oneself, and “an injury to one is an injury to all”. The principle of mutual aid follows from this realization. Actions which benefit others as well as oneself are ethically sound, and aid to some degree in the upliftment of the collectivity of which the individual is a part; and actions which benefit oneself at the expense or to the detriment of others are ethically wrong in that they detract to some degree from the wellbeing of the whole.
The accuracy of the information that flows between individuals in society is an essential element of the healthful functioning of the totality, in the same way that the flow of neuroelectrical data through the human nervous system and the synapses of the brain is integral to the healthful functioning of the body and the cells which compose it. Therefore truthfulness is an essential ethical principle of the highest importance. Truthfulness may be defined as an honest attempt to embody and bear witness to the truth to the best of one’s ability, and to refrain from deliberately deceiving or misleading others. On a personal level, truthfulness eliminates the accumulation of subconscious “baggage”, lingering thoughts and feelings that are repressed from conscious awareness. This “baggage” impedes the consciousness expansion necessary for Illumination and insulates the individual from participation in the telepathic or transpersonal psychic experiences which provide meaning and enrichment to our lives and aid in the acceleration of human social evolution into more humane and intelligent forms.
Harmlessness, ahimsa in Sanskrit, is the attempt to live in such a way as to inflict the absolute minimum necessary harm to other living beings, rooted in the realization that they are not truly “other” but co-participants with us in an organic totality. One immediate application of this principle is vegetarianism, the choice to refrain from eating the flesh of animals or using products whose production involves the death or suffering of animals. On a purely physical level, there is strong evidence that humans are not genetically designed to digest animal flesh, but that the human teeth and digestive system was engineered by evolution to process seeds, nuts, grains, fruits and herbs. Anthropological evidence indicates that our early human ancestors were not hunters, but scavengers who harvested bone-marrow from the leavings of carnivores during shortages of plant proteins. Actual flesh eating probably originated from the extreme environmental pressures of the Pleistocene ice age. Continuation of this practice in times of abundance is detrimental to human health. On a spiritual level, vegetarianism aids in the development of empathy, compassion, and the realization of the unity of all life.
Another essential principle is pacifism, the choice to refrain from deliberately harming or injuring other humans. Aside from the minimum force necessary to protect the life and liberty of self and loved ones, it is wrong to participate in the infliction of harm on others, either personally or by participation in social institutions formed to inflict wholesale harm. Conscientious application of this principle requires us to refrain from supporting such institutions in any way, even by taxation, and to do everything within our power to aid in their reduction and elimination.
Similarly, anarchism, considered as an ethical principle, is the choice to refrain from any form of coercion, and refusal to participate in any social institutions that practice it (i.e. government, which actually is a form of organized crime wearing a thin veneer of pretended legitimacy). By extension, this principle requires us to aid the deconstruction and dissolution of such institutions, and their replacement with institutions based on voluntary cooperation and mutual aid, in every possible way.
The principle of biostewardship is the responsibility we share as humans to care for and preserve the ecological health and safety of the natural world of which we are apart, and the biodiversity of our environment. We must actively oppose any institution, “public” or “private”, which needlessly endangers or harms the flora and fauna of Earth.
IV. Political Theory:
Every human being is a citizen of the Universe, prior to citizenship in any lesser jurisdiction such as nation or race. Proof of citizenship is the fact of existence; your membership card is your belly button. Universal citizenship confers certain inherent and inalienable rights, including, as Thomas Jefferson phrased it, “life, liberty, and the pursuit of happiness”.
Every person who is alive on Earth is a co-heir of Earth, entitled by right of inheritance to a fair and equal share of the resources drawn from the planet by society. Thus, no person can legitimately be deprived of access to the necessities of life, including food, shelter, clothing, medical care and education. A clear indicator of the degree of justice in a society is the extent to which it insures these rights to every citizen. Any society that denies the essential prerequisites of survival to any person is unjust, an outlaw state; and it is the moral duty of all honest Earth-dwellers to work tirelessly toward the abolition of such states, and their replacement with alternative social institutions based on voluntary cooperation and mutual aid.
The just society will recognize the Royal Sovereignty of the Individual. Within the sphere of private actions which do not infringe upon the liberty and autonomy of others, the freedom of the individual is absolute. Any coercive interference with the freedom of individual action, if such action does no harm to others, is tyranny, and may justly be resisted by any means necessary.
The authority with which the collective decisions of a just society will be enforced will be legitimate only if it has the full, informed, voluntary consent and agreement of every person affected by it. “Authority” imposed without consent is tyranny, and may justly be resisted by any means necessary.
A worldwide social system based on these Revolutionary Luminist principles is destined to come into being on Earth; its pattern is programmed into the DNA code of the human species. The ancient prayer, “Thy will be done on Earth as it is in Heaven”, expresses a foreshadowing of this future society. However, our achievement of this genetic destiny is threatened by the dark powers that rule the planet in these last days of the Old Millenium – forces intoxicated by the evil and averse dream of world domination, armed with geocidal megadeath machines, blindly pursuing the illusory loot of profit and power at the expense of all else. A choice must be made between these two destinies, and those who are now alive on Earth must make this choice.
The worldwide voluntary/cooperative society of the future can be prefigured by the social-organic metaphor. The goods and services required for survival and happiness will be provided to every individual by society in the same way that the bloodstream nourishes each cell of our bodies. A technological communication and information system will connect every member of society just as the nervous system connects the cells and organs of our bodies. In a healthy organic system, every discrete unit is autonomous and self-regulating; each cell follows its own built-in instructions (i.e. its own “will”).
The economy of the future world society will not require money as a medium of exchange; it will be a gift economy. Goods and services will be provided as free gifts to whoever needs them, and the work of production will be performed voluntarily, as each worker chooses. The motivation for production will be the natural human desire to provide superior enjoyments for self and others. The increased efficiency afforded by a voluntary/cooperative economy, coupled with the technologies of cybernetic automation, will provide virtually limitless abundance and leisure for everyone.
Bringing this future society into being will require an act of revolution on an unprecedented scale. It is the nature of coercive authority to resist relinquishing its grip on its victims at all costs. The 6,000-year-old conspiracy of darkness that rules the Earth today and threatens us all with, in George Orwell’s words, “a boot stamping on a human face forever”, is so entrenched and all-pervasive that it can only be deposed by a spontaneous, simultaneous worldwide uprising of the people. Bringing this revolution about is the only activity that is truly worthwhile; it provides the only hope for a future of liberty, security and peace, for an end to the suffering, tyranny, and ecocide that characterizes 20th century Earth society. We have had the First and Second World Wars; now we must have the First World Revolution.
But “revolution” does not necessarily imply “violence”. Such tactics as work stoppages, boycotts, tax refusal, and organization of cooperatives and collectives, have the potential to bring the planetary death machine down, if enough people participate.
The Revolutionary Luminist strategy for creating the necessary worldwide social revolution involves making the miracle of Illumination available to as many Earthdwellers as possible. As minds and hearts around the world are opened to the light of revelation, the innate intuitive recognition of the necessity of change will be unavoidable for more and more women and men every day. A clear consensus of “the way it ought to be” will begin to emerge as a “critical mass” of humanity becomes awakened.
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Poetry For Spring: Hafiz
I Will Hire You as a Minstrel
Take one of my tears,
Throw it into the ocean
And watch the salt in the wounds
Of this earth and men begin to disappear.
Take one of my tears
And cradle it in your palm.
Mount a great white camel
And carry my love into every desert,
Paying homage to every Prophet
Who has ever walked in our world.
O take one of my tears
And stop weeping only for sadness,
For there is so much More to this life
Than you now understand.
Take one of my tears
And become like the Happy One,
O like the Happy One –
Who now lives Forever
Within me.
When a drop from my Emerald Sea
Touches your soul’s mouth,
It will dissolve everything but your Joy
And an Eternal Wonder.
Then,
The Beloved will gladly hire you
As His minstrel
To go traveling about this world,
Letting everyone upon this earth
Hear
The Beautiful Names of God
Resound in a thousand chords!
Hafiz himself is singing tonight
In Resplendent Glory,
For the cup in my heart
Has revealed the Beloved’s Face,
And I have His oath in writing
That He will never again depart.
0 Hafiz, take one of your tears,
For you are weeping like a golden candle-
Throw one tear into the Ocean of your own verse
And let the wounds
Of every lover of God who kneels in prayer
And comes close to your words
Begin, right now,
To disappear.
—
The Secret
I need a drink, wine maiden, that cup with grape stain lined,
for love that once seemed pleasing has burdened down my mind.
Ah smell how West Wind wafts her musk through the tavern door;
now feel our pumping hearts beat fast, watch our fears unwind.
Why do we who visit love think we’d stay forever?
We know the yearn to wander will always lovers find.
So we asked the Elder: What law makes love bring pain?
Sobriety, he laughed, you’ll feel better when you’re wined.
Your plight cannot be aided by that dull fear to risk
the toss and turn of love’s dark storm upon the ocean blind.
See clear in all these gathered friends who still hold you dear
love’s secret is that you must love without desires that bind.
Hafez, enjoy the one you love, drink deep and embrace;
seek not with her to please your world, just give love and be kind.
—
What Happens?
What happens when your soul
Begins to awaken
Your eyes
And your heart
And the cells of your body
To the great Journey of Love?
First there is wonderful laughter
And probably precious tears
And a hundred sweet promises
And those heroic vows
No one can ever keep.
But still God is delighted and amused
You once tried to be a saint.
What happens when your soul
Begins to awake in this world
To our deep need to love
And serve the Friend?
O the Beloved
Will send you
One of His wonderful, wild companions ~
Like Hafiz.
—
A Brimming Cup of Wine
A Flower-Tinted cheek, the flowery close
Of the fair earth, these are enough for me
Enough that in the meadow wanes and grows
The shadow of a graceful cypress-tree.
I am no lover of hypocrisy;
Of all the treasures that the earth can boast,
A brimming cup of wine I prize the most–
This is enough for me!
To them that here renowned for virtue live,
A heavenly palace is the meet reward;
To me, the drunkard and the beggar, give
The temple of the grape with red wine stored!
Beside a river seat thee on the sward;
It floweth past-so flows thy life away,
So sweetly, swiftly, fleets our little day–
Swift, but enough for me!
Look upon all the gold in the world’s mart,
On all the tears the world hath shed in vain
Shall they not satisfy thy craving heart?
I have enough of loss, enough of gain;
I have my Love, what more can I obtain?
Mine is the joy of her companionship
Whose healing lip is laid upon my lip–
This is enough for me!
I pray thee send not forth my naked soul
From its poor house to seek for Paradise
Though heaven and earth before me God unroll,
Back to thy village still my spirit flies.
And, Hafiz, at the door of Kismet lies
No just complaint-a mind like water clear,
A song that swells and dies upon the ear,
These are enough for thee!
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Portishead – We Carry On LIVE On Jools Holland
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Well, the opening of the show is over and the art is up on the walls. Amazing Stuff to be seen and there are great stories to be told with every piece
Nick’s work is fascinating. I will try to get some up on Turfing soon. He works with youth who are having difficulties, and seems to be a very devoted person to the powers of art. I am astounded by his work, and presence. He has a wonderful smile as you can see (that is him on the left)
This was a panel from a very large piece which was once on display at the Capital rotunda in Salem Oregon. Lots of indigenous artist worked on it, and this is but one example. I am hoping to get back soon and photograph it in its totality, so that there is a record of it on the web… I was truly blown away by the work done on this installation, and the flow and harmony of it. The his/herstories told in illustration are well worth the visit to this exhibit!
Toma told me a fascinating story regarding this piece; His father used to warn him about ‘the Stick Indians’ when they went out fishing when Toma was a child. The Stick Indians were beings who would seize children and steal them away. Toma lived a life of semi-terror from the story as you can imagine.
We would like to say a fond farewell to Albert Hofmann, the father of LSD, and one of the messengers of the modern age.
In the Central Highlands of Scotland bonfires, known as the Beltane fires, were formerly kindled with great ceremony on the first of May, and the traces of human sacrifices at them were particularly clear and unequivocal. The custom of lighting the bonfires lasted in various places far into the eighteenth century, and the descriptions of the ceremony by writers of that period present such a curious and interesting picture of ancient heathendom surviving in our own country that I will reproduce them in the words of their authors. The fullest of the descriptions is the one bequeathed to us by John Ramsay, laird of Ochtertyre, near Crieff, the patron of Burns and the friend of Sir Walter Scott. He says: But the most considerable of the Druidical festivals is that of Beltane, or May-day, which was lately observed in some parts of the Highlands with extraordinary ceremonies.
Like the other public worship of the Druids, the Beltane feast seems to have been performed on hills or eminences. They thought it degrading to him whose temple is the universe, to suppose that he would dwell in any house made with hands. Their sacrifices were therefore offered in the open air, frequently upon the tops of hills, where they were presented with the grandest views of nature, and were nearest the seat of warmth and order. And, according to tradition, such was the manner of celebrating this festival in the Highlands within the last hundred years. But since the decline of superstition, it has been celebrated by the people of each hamlet on some hill or rising ground around which their cattle were pasturing. Thither the young folks repaired in the morning, and cut a trench, on the summit of which a seat of turf was formed for the company. And in the middle a pile of wood or other fuel was placed, which of old they kindled with tein-eigini.e., forced-fire or need-fire. Although, for many years past, they have been contented with common fire, yet we shall now describe the process, because it will hereafter appear that recourse is still had to the tein-eigin upon extraordinary emergencies. 
So Morgan brought over ‘Winstanley’ this past week (on DVD)… I have had this entry sitting since 1/22/08, and held off until I saw the film. Amazing really, shot on 16mm, for a budget in 1974 of 17,000 British Pounds. It is well worth seeing, as it tells a pivotal tale the reverberates until today, and may I say, past us… 
Although Robert Owen had worked out his own system before he read Bellerss pamphlet and although Fourier, Saint-Simon, and Cabet had certainly never heard of him, he anticipated most of their more practicable ideas and in far more practicable form. Although all his writings soon became excessively rare, he should be considered the founder of modern, socially responsible Quakerism of the Service Committee variety. Furthermore the various measures he proposed in his reformist practice have almost all been incorporated in the modern welfare state. Although Marx called him a veritable phenomenon in the history of political economy, amazingly there has never been an edition of his collected works nor, with all the immense flood of scholarly research and Ph.D. theses, has anyone written a book about him. He is not even mentioned in Beers History of British Socialism. Most information about him is to be found in the final chapter of Édouard Bernsteins Cromwell and Communism.
Quotes From Jean…
