Pagan Times…

“There is something Pagan in me that I cannot shake off. In short, I deny nothing, but doubt everything.” – Lord Byron

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Running a bit late, painting our bedroom late into the night…

Hope you enjoy,

G

On The Menu:

Balkan Beat Box

The Links

Road-spraying ‘releases spirits’

Indigenous Poetry: Eskimo and Others…

The Art: Lord Frederick Leighton

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Discovered this highly original band the other day. Turns out they have been getting lots of attention, only I seem to have been in the dark about them… anyway, here is there web site addy:

Balkan Beat Box Web Site

Go check out their music!

Great Stuff!

It is a marriage of several distinct streams, and truly danceable…

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Balkan Beat Box Live Video…

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“Great God! I’d rather be A Pagan suckled in a creed outworn; So might I, standing on this pleasant lea, Have glimpses that would make me less forlorn; Have sight of Proteus rising from the sea; Or hear old Triton blow his wreathed horn” – William Wordsworth

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The Links:

Experts Reconstruct Leonardo Fingerprint

A Stunning New Look At Déjà Vu

Icelandic Museum of the Occult & Witchcraft

Bizarre deep-sea creatures imaged off New Zealand

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“Scratch the Christian and you find the pagan – spoiled” – Israel Zangwil

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Road-spraying ‘releases spirits’

A police-led initiative of spraying water on state highways to release the trapped spirits of those killed in motor crashes has been declared a success.

Yesterday a special police convoy carrying Maori elders sprayed 10,000 litres of Waikato River water on SH1 and SH2 in a bid to free the spirits of crash victims.

Dick Waihi, iwi liaison officer for the Counties-Manukau police district, today said the operation had been successful.

“About 35 people turned up to support us,” Mr Waihi said. “It was very successful.

“It was a first for the country and we have had some really good feedback.”

Maori elders consider the combination of blessed river water and prayers to be a trigger for the release of the spirits of those trapped by violent deaths on the roads.

Water was pumped from the Waikato River into a tanker at Tuakau by the New Zealand Fire Service.

From 5.30am the convoy drove south from Mt Wellington to Mercer on SH1, and then along SH2 to Maramarua.

The ceremonial spraying was interrupted at Mercer and Maramarua, where a karakia was performed.

Mr Waihi said the 2½-hour exercise was cost-free, with people donating labour and resources.

Despite the prayers, Mr Waihi said the exercise was non-religious and not just for Maori fatalities.

“Some people don’t have an understanding why we are doing it. They should find out more about Maori protocols before making comment.”

Waikato road policing manager Inspector Leo Tooman had no problems with the initiative.

“Anything that helps is worthwhile, isn’t it?”

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“Popular culture is the new Babylon, into which so much art and intellect now flow. It is our imperial sex theater, supreme temple of the western eye. We live in the age of idols. The pagan past, never dead, flames again in our mystic hierarchies of stardom.” – Camille Paglia

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“Christian Hell, fire. Pagan hell, fire. Muslim Hell, fire. Hindu hell, flames. According to religions, God was born a grill-room owner.”– Victor Hugo

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Indigenous Poetry: Eskimo and Others…

spring fjord

(after Paul Emil Victor, Poèmes Eskimo)

I was out in my kayak

I was out at sea in it

I was paddling

very gently in the fjord Ammassivik

there was ice in the water

and on the water a petrel

turned his head this way that way

didn’t see me paddling

Suddenly nothing but his tail

then nothing

He plunged but not for me:

huge head upon the water

great hairy seal

giant head with giant eyes, moustache

all shining and dripping

and the seal came gently toward me

Why didn’t I harpoon him?

was I sorry for him?

was it the day, the spring day, the seal

playing in the sun

like me?

the old man’s song, about his wife

(after Paul Emil Victor, Poemes Eskimo)

husband and wife we loved each other then

we do now

there was a time

each found the other

beautiful

but a few days ago maybe yesterday

she saw in the black lake water

a sickening face

a wracked old woman face

wrinkled full of spots

I saw it she says

that shape in the water

the spirit of the water

wrinkled and spotted

and who’d seen that face before

wrinkled full of spots?

wasn’t it me

and isn’t it me now

when I look at you?

song of the old woman

(after Paul Emil Victor, Poemes Eskimo)

all these heads these ears these eyes

around me

how long will the ears hear me?

and those eyes how long

will they look at me?

when these ears won’t hear me any more

when these eyes turn aside from my eyes

I’ll eat no more raw liver with fat

and those eyes won’t see me any more

and my hair my hair will have disappeared

moon eclipse exorcism

(after Leo J. Trachtenberg, Alsea Texts and Myths)

come out come out come out

the moon has been killed

who kills the moon? crow

who often kills the moon? eagle

who usually kills the moon? chicken hawk

who also kills the moon? owl

in their numbers they assemble

for moonkilling

come out, throw sticks at your houses

come out, turn your buckets over

spill out all the water don’t let it turn

bloody yellow

from the wounding and death

of the moon

o what will become of the world, the moon

never dies without cause

only when a rich man is about to be killed

is the moon murdered

look all around the world, dance, throw your sticks, help out,

look at the moon,

dark as it is now, even if it disappears

it will come back, think of nothing

I’m going back into the house

and the others went back

—–

what the informant said to Franz Boas in 1920

(after Franz Boas, Keresan Texts)

long ago her mother

had to sing this song and so

she had to grind along with it

the Corn People have a song too

it is very good

I refuse to tell it

the little random creatures

(after William Jones, Fox Texts)

Found a hole with a light in it, and saying

Whose?

set a trap

with a bowcord for a noose.

A giant of light, something alive, dazzled the path

on its slow way up, blinding

the little random creatures

o something alive was dying in the bowcord and it said

Allow me to choke to death

And you’ll have night forever

and they let the Sun go

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Treat the earth well. It was not given to you by your parents, it was loaned to you by your children. – Ancient Native American Proverb

Red Lands…

Maldito (cursed)

Within the Love of the world

I sing about you

for the love of mankind

I sing about you

And those who take the

mickey out of us

the love of mankind

how dare they talk?

Who those powers make

us suffer?

we’re sick of submitting…

-Orange Blossom

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The Saturday Adventures

Our day on Saturday started off with Mary and Sophie discovering that we had a new resident in the house, namely Mr. Squirrel. I was on the phone to our friend Mike Crowley at that time, laughing away when Mary pointed out our new resident. Mike proceeded to tell me the time that he rescued a baby squirrel only to have it chomp on a digit when he went to fish it out of his shirt…

Mary first suggested that we try to coax it with peanuts, and I pointed out that it had already finished off the dog food… it was looking rather plump but in a paranoid sense of mind… But I gave it a try. As I went towards the peanuts the squirrel made a break for it, over my feet into the dining room past Mary and her dry-mop, then past us again into the corner where it freaked for awhile…

We finally got the poor sod out to the enclosed front porch and I opened the door assuming he would leave.

When we checked an hour or so later, there he was, digging up the plants looking for nuts or something. It ended with me coaxing him out the door….

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I picked this album up….

ORANGE BLOSSOM – Everything Must Change:

French Algerian Leila Bounos’ provocative vocals, and PJ Chabot’s attacking punkish strings give this real drive from the outset: blending a catchy, dark upfront mixture of West Africa, Europe, Mexico and the Middle East.

There’s no easing-in period either. Everything Must Change, released eight years after the group’s first album, kicks off as it means to continue, ‘Habibi’ breaks out into a rock versus electronica standoff, clashing heavily overdriven guitars battling the incessant electro-beats, building into an intense wall of sound. ‘Souffrance’ — the only French track — is full of sadness, soft and meditative, and one of only a few pauses for breath the album takes, a moment of calm in a storm of an album.

Infectious melodies and Bounos’ sensual and soaring Arabic vocals as well as some haunting samples such as those on ‘Cheft El Khof’ make it music to get lost in. The beats and sequencing are reminiscent of Leftism, but there is so much in here.

If Everything Must Change, then it sounds as though it will be done with much clashing, conflict and unease. If you have been waiting for this follow-up to Orange Blossom’s first release it will definitely have been worth the wait.

www.wrasserecords.com

—Wyl Menmuir

Listen To Some Of Their Music Here!

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I discovered Orange Blossom at my local Music Store: Timbuktunes. Andy runs it, who is quite the devotee to world and ethnic music.

I got to play the album for these characters….

Bryan, Spencer, Jah Lizard, Andy…

Bryan and Spenc came down from Seattle to meet up with the Lizard and Andy… They visited for awhile before heading out to see New Model Army at the Fez Ballroom.

It was a great visit!

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The evening ended up with our friend Tom coming over, having some dinner and some drinks after.

A great day all in all!

Pax,

Gwyllm

On The Menu:

New Book By Dale Pendell: Inspired Madness: The Gifts of Burning Man

The Links:

Cities of the Red Night – Foreword

Cities of the Red Night

Poetry:Revisiting Hafiz

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Dale Pendell: Inspired Madness: The Gifts of Burning Man

I haven’t seen it yet, but here is a short Publishers Comment:

Publisher Comments:

In part a nonfiction discussion of the Burning Man festival, in part a poetic romp through Nevada’s Black Rock desert, Inspired Madness is both an irreverent introduction for those curious about the notorious event and an exhilarating reminiscence for veteran “burners.” Loosely structured around a week at Burning Man, the book combines a history of the festival with personal stories and social commentary, juxtaposing images and stories to capture a sense of the wild and unpredictable nature of life on the Playa. Throughout the week, readers are taken on a memorable ride, exploring the festival itself and meeting Owl, an eccentric beatnik and one of the organizers of the Delphic Delirium Camp: Lolo, Jah, Scarlett, and other larger-than-life figures. Interweaving dialogue, anecdotes, and stream-of-consciousness narrative with historical, sociological, and political observation, Inspired Madness evokes the half-waking, half-dreaming quality of the Burning Man experience.

If you want to pick it up, just find your way there through our link at:

Click on The Powell’s Banner…

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The Links:

Study: Marijuana may affect neuron firing

ONE MORE NIGHT AT THE BARICADES – BRAD WILL (1970-2006)

Study Shows Better Quality Marijuana Preferred by Patients

Startling Discovery: The First Human Ritual

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Some of you may have read this a few years ago… What we have is the foreword to Cities of the Rednight, and a bit of the book itself. I fell in love with it again, couldn’t help myself… Anyway, enjoy the read.

Cities of the Red Night – Foreword

The liberal principles embodied in the French and American revolutions and later in the liberal revolutions of 1848 had already been codified and put into practice by pirate communes a hundred years earlier. Here is a quote from Under the Black Flag by Don C. Seitz:

“Captain Mission was one of the forbears of the French Revolution. He was one hundred years in advance of his time, for his career was based upon an initial desire to better adjust the affairs of mankind, which ended as is quite usual in the more liberal adjustment of his own fortunes. It is related how Captain Mission, having led his ship to victory against an English man-of-war, called a meeting of the crew. Those who wished to follow him he would welcome and treat as brothers; those who did not would be safely set ashore. One and all embraced the New Freedom. Some were hoisting the Black Flag at once but Mission demurred, saying that they were not pirates but liberty lovers, fighting for equal rights against all nations subject to the tyranny of government, and bespoke a white flag as the more fitting emblem. The ship’s money was put in a chest to be used as common property. Clothes were now distributed to all in need and the republic of the sea was in full operation.

Mission bespoke them to live in strict harmony among themselves; that a misplaced society would adjudge them still as pirates. Self-preservation, therefore, and not a cruel disposition, compelled them to declare war on all nations who should close their ports to them. “I declare such a war and at the same time recommend to you a humane and generous behavior towards your prisoners, which will appear by so much more the effects of a noble soul as we are satisfied we should not meet the same treatment should our ill fortune or want of courage give us up to their mercy…” The Nieustadt of Amsterdamn was made prize, giving up two thousand pounds and gold dust and seventeen slaves. The slaves were added to the crew and clothed in the Dutchman’s spare garments; Mission made an address denouncing slavery, holding that men who sold others like beasts proved their religion to be no more than a grimace as no man had power of liberty over another…”

Mission explored the Madagascar coast and found a bay ten leagues north of DiИgo-Suarez. It was resolved to establish here the shore quarters of the Republic – erect a town, build docks, and have a place they might call their own. The colony was called Libertatia and was placed under Articles drawn up by Captain Mission. The Articles state, among other things:

All decisions with regard to the colony to be submitted to vote by the colonists; the abolition of slavery for any reason including debt; the abolition of the death penalty; and freedom to follow any religious beliefs or practices without sanction or molestation.

Captain Mission’s colony, which numbered about three hundred, was wiped out by a surprise attack from the natives, and Captain Mission was killed shortly afterwards in a sea battle. There were other such colonies in the West Indies and in Central and South America, but they were not able to maintain themselves since they were not sufficiently populous to withstand attack. Had they been able to do so, the history of the world could have been altered. Imagine a number of such fortified positions all through South America and the West Indies, stretching from Africa to Madagascar and Malaya and the East Indies, all offering refuge to fugitives from slavery and oppression: “Come to us and live under the Articles.”

At once we have allies in all those who are enslaved and oppressed throughout the world, from the cotton plantations of the American South to the sugar plantations of the West Indies, the whole Indian population of the Amreican continent peonized and degraded by the Spanish into subhuman poverty and ignorance, exterminated by the Americans, infected with their vices and diseases, the natives of Africa and Asia – all these are potential allies. Fortified positions supported by and supporting guerilla hit-and-run bands; supplied with soldiers, weapons, medicines and information by the local populations… such a combination would be unbeatable. If the whole American army couldn’t beat the Viet Cong at a time when fortified positions were rendered obsolete by artillery and air strikes, certainly the armies of Europe, operating in unfamiliar territory and susceptile to all the disabling diseases of tropical countries, could not have beaten guerrilla tactics plus fortified positions. Consider the difficulties which such an invading army would face: continual harassment from the guerrillas, a totally hostile population always ready with poison, misdirection, snakes and spiders in the general’s bed, armadillos carrying the deadly earth-eating disease rooting under the barracks and adopted as mascots by the regiment as dysentery and malaria take their toll. The sieges could not but present a series of military disasters. There is no stopping the Articulated. The white man is retroactively relieved of his burden. Whites will be welcomed as workers, settlers, teachers, and technicians, but not as colonists or masters. No man may violate the Articles.

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Cities of the Red Night

The Cities of Red Night were six in number: Thamaghis, Ba’dan, Yass-Waddah, Waghdas, Naufana and Ghadis. These cities were located in an area roughly corresponding to the Gobi Desert, a hundred thousand years ago. At that time the desert was dotted with large oases and traversed by a river which emptied into the Caspian Sea.

The largest of these oases contained a lake ten miles long and five miles across, on the shores of which the university town of Waghdas was founded. Pilgrims came from all over the inhabited world to study in the academies of Waghdas, where the arts and sciences reached peaks of attainment that have never been equaled. Much of this ancient knowledge is now lost.

The towns of Ba’dan and Yass-Waddah were opposite each other on the river. Tamaghis, located in a desolate area to the north on a small oasis, could properly be called a desert town. Naufana and Ghadis were situated in mountainous areas to the west and south beyond the perimeter of usual trade routes between the other cities.

In addition to the six cities, there were a number of villages and nomadic tribes. Food was plentiful and for a time the population was completely stable: no one was born unless someone died.

The inhabitants were divided into and elite minority known as the Transmigrants and a majority known as the Receptacles. Within these categories were a number of occupational and specialized strata and the two classes were not in practice separate: Transmigrants acted as Receptacles and Receptacles became Transmigrants.

To show the system in operation: Here is an old Transmigrant on his deathbed. He has selected his future Receptacle parents, who are summoned to the death chamber. The parents then copulate, achieving orgasm just as the old Transmigrant dies so that his spirit enters the womb to be reborn. Every Transmigrant carries with him at all times a list of alternative parents, and in case of accident, violence or sudden illness, the nearest parents are rushed to the scene. However, there was at first little chance of random or unexpected deaths since the Council of Transmigrants in Waghdas had attained such skill in the art of prophecy that they were able to chart a life from birth to death and determine in most cases the exact time and manner of death.

Many Transmigrants preferred not to wait for the infirmities of age and the ravages of illness, lest their spirit be so weakened as to be overwhelmed and absorbed by the Receptacle child. These hardy Transmigrants, in the full vigor of maturity, after rigorous training in concentration and astral projection, would select two death guides to kill them in front of the copulating parents. The methods of death most commonly employed were hanging and strangulation, the Transmigrant dying in orgasm, which was considered the most reliable method of ensuring a successful transfer. Drugs were also developed, large doses of which occasioned death in erotic convulsions, smaller doses being used to enhance sexual pleasure. And these drugs were often used in conjunction with other forms of death.

In time, death by natural causes became a rare and rather discreditable occurrence as the age for transmigration dropped. The Eternal Youths, a Transmigrant sect, were hanged at the age of eighteen to spare themselves at he coarsening experience of middle age and the deterioration of senescence, living their youth again and again.

Two factors undermined the stability of their system, The first was perfection of techniques for artificial insemination. Whereas the traditional practice called for one death and once rebirth, now hundreds of women could be impregnated from a single sperm collection, and territorially oriented Transmigrants could populate whole areas with their progeny. There were sullen mutters of revolt from the Recepacles, especially the women. At this point, another factor totally unforeseen was introduced.

In the thinly populated desert area north of Tamaghis a portentous event occurred. Some say it was a meteor that fell to earth leaving a crater twenty miles across. Others say that the crater was caused by what modern physicists call a black hole.

After this occurrence the whole northern sky lit up red at night, like the reflection from a vast furnace. Those in the immediate vicinity of the crater were the first to be affected and various mutations were observed, the commonest being altered hair and skin color. Red and yellow hair, and white, yellow, and red skin appeared for the first time. Slowly the whole area was similarly affected until the mutants outnumbered the original inhabitants, who were as all human beings were at the time: black.

The women, led by an albino mutant known as the White Tigress, seized Yass-Waddah, reducing the male inhabitants to salves, consorts, and courtiers all under sentence of death that could be carried out at any time at the caprice of the White Tigress. The Council in Waghdas countered by developing a method of growing babies in excised wombs, the wombs being supplied by vagrant Womb Snatchers, This practice aggravated the differences between the male and female factions and war with Yass-Waddah seemed unavoidable.

In Naufana, a method was found to transfer the spirit directly into an adolescent Receptacle, thus averting the awkward and vulnerable period of infancy. This practice required a rigorous period of preparation and training to achieve a harmonious blending of the two spirits in one body. These Transmigrants, combining the freshness and vitality of youth with the wisdom of many lifetimes, were expected to form an army of liberation to free Wass-Waddah. And there were adepts who could die at will without nay need of drugs or executioners and project their spirit into a chosen Receptacle.

I have mentioned hanging, strangulation, and orgasm drugs as the commonest means of effecting the transfer. However, many other forms of death were employed. The Fire Boys were burned to death in the presence of the Receptacles, only the genitals being insulated, so that the practitioner could achieve orgasm in the moment of death. There is an interesting account by a Fire Boy who recalled his experience after transmigrating in this manner:

“As the flames closed around my body, I inhaled deeply, drawing fire into my lungs, and screamed out flames as the most horrible pain turned to the most exquisite pleasure and I was ejaculating in an adolescent Receptacle who was being sodomized by another.”

Others were stabbed, decapitated disemboweled shot with arrows, or killed by a blow on the head. Some threw themselves from cliffs, landing in front of the copulating Receptacles.

The scientists at Waghdas were developing a machine that could directly transfer the electromagnetic field of one body to another. In Ghadis there were adepts who were able to leave their bodies before death and occupy a series of hosts. How far this research may have gone will never be known. It was a time of great disorder and chaos.

The effects of the Red Night on Receptacles and Transmigrants proved to be incalculable and many strange mutants arose as a series of plagues devastated the cities. It is this period of war and pestilence that is covered by the books. The Council had set out to produce a race of supermen for the exploration of space. They produced instead races of ravening idiot vampires.

Finally, the cities were abandoned and the survivors fled in all direction, carrying the plagues with them. Some of these migrants crossed the Bering Strait into the New World, taking the books with them. They settled in the area later occupied by the Mayans and the books eventually fell into the hands of the Mayan priests.

The alert student of this noble experiment will perceive that death was regarded as equivalent not to birth but to conception and go in to infer that conception is the basic trauma. In the moment of death, the dying man’s whole life may flash in front of his eyes back to conception. In the moment of conception, his future life flashes forward to his future death. To reexperience conception is fatal.

This was the basic error of the Transmigrants: you do not get beyond death and conception by reexperience any more than you get beyond heroin by ingesting larger and larger doses. The Transmigrants were white literally addicted to death and they needed more and more death to kill the pain of conception. They were buying parasitic life with a promissory death note to be paid at a prearranged time. The Transmigrants then imposed these terms on the host child to ensure his future transmigration. There was a basic conflict of interest between host child and Transmigrant. So the Transmigrants reduced the Receptacle class to a condition of virtual idiocy. Otherwise they would have reneged on a bargain from which they stood to gain nothing but death. The books are flagrant falsifications. And some of these basic lies are still current.

“Nothing is true. Everything is permitted.” The last words of Hassan i Sabbah, Old Man of the Mountain. “Tamaghis … Ba’dan … Yass-Waddah … Waghdas … Naufana… Ghadis.” It is said that an initiate who wishes to know the answer to any question need only repeat these words as he falls asleep and the answer will come in a dream.

Tamaghis: This is the open city of contending partisans where advantage shifts from moment to moment in a desperate biological war. Here everything is as true as you think it is and everything you can get away with is permitted.

Ba’dan: This city is given over to competitive games, and commerce. Ba’dan closely resembles present-day America with a precarious moneyed elite, a large disaffected middle class and an equally large segment of criminals and outlaws. Unstable, explosive, and swept by whirlwind riots. Everything is true and everything is permitted.

Yass-Waddah: This city is the female stronghold where the Countess de Gulpa, the Countess de Vile, and the Council of the Selected plot a final subjugation of the other cities. Every shade of sexual transition is represented: boys with girls’ heads, girls with boys’ heads. Here everything is true and nothing is permitted except to the permitters.

Waghdas: This is the university city, the center of learning where all questions are answered in terms of what can be expressed and understood. Complete permission derives from complete understanding.

Naufana and Ghadis are the cities of illusion where nothing is true and therefore everything is permitted.

The traveler must start in Tamaghis and make his way through the other cities in the order named. This pilgrimage may take many lifetimes.

William S Burroughs

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More of those guys, with me poking my head in… 80)

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Like a well of cool water, there is always joy in return to the poetry of Hafiz. Here is a bit for you to dwell over, to drink in, and to submerge yourself if you so desire…..

G

Poetry: Hafiz

Ghazal 12

The bright moon reflects your radiant face

Your snowcapped cheekbones supply water of grace

My heavy heart desires an audience with your face

Come forward or must return, your command I will embrace.

Nobody for good measures girded your fields

Such trades no one in their right mind would chase.

Our dormant fate will never awake, unless

You wash its face and shout brace, brace!

Send a bouquet of your face with morning breeze

Perhaps inhaling your scent, your fields we envision & trace.

May you live fulfilled and long, O wine-bearer of this feast

Though our cup was never filled from your jug or your vase.

My heart is reckless, please, let Beloved know

Beware my friend, my soul your soul replace.

O God, when will my fate and desires hand in hand

Bring me to my Beloved hair, in one place?

Step above the ground, when you decide to pass us by

On this path lie bloody, the martyrs of human race.

Hafiz says a prayer, listen, and say amen

May your sweet wine daily pour upon my lips and my face.

O breeze tell us about the inhabitants of city of Yazd

May the heads of unworthy roll as a ball in your polo race.

Though we are far from friends, kinship is near

We praise your goodness and majestic mace.

O Majesty, may we be touched by your grace

I kiss and touch the ground that is your base.

Ghazal 22

When you hear the lovers’ words, think them not a mistake

You don’t recognize these words, the error must be your take.

The here and hereafter cannot tame my spirit and soul

Praise God for all the intrigue in my mind that is at stake.

I know not who resides within my heart

Though I am silent, he must shake and quake.

My heart went through the veil, play a song

Hark, my fate, this music I must make.

I paid no heed, worldly affairs I forsake

It is for your beauty, beauty of the world I partake.

My heart is on fire, I am restless and awake

To the tavern to cure my hundred day headache.

My bleeding heart has left its mark in the temple

You have every right to wash my body in a wine lake.

In the abode of the Magi, I am welcome because

The fire that never dies, in my heart is awake.

What was the song the minstrel played?

My life is gone, but breathing, I still fake!

Within me last night, the voice of your love did break

Hafiz’s breast still quivers and shakes for your sake.

Ghazal 35

Keep to your own affairs, why do you fault me?

My heart has fallen in love, what has befallen thee?

In the center of he, whom God made from nothing

There is a subtle point that no creature can see.

Until His lips fulfill my lips like a reed

From all the worldly advice I must flee.

The beggar of your home, of the eight heavens has no need

The prisoner of your love, from both worlds is thus free.

Though my drunkenness has brought forth my ruin

My essence is flourished by paying that ruinous fee.

O heart for the pain and injustice of love do not plead

For this is your lot from the justice of eternity.

Hafiz don’t help magic and fantasy further breed

The world is filled with such, from sea to sea.

Ghazal 41

Though the wine is joyous, and the wind, flowers sorts

Harp music and scent of wine, the officer reports.

If you face an adversary and a jug of wine

Choose the wine because, fate cheats and extorts.

Up your ragged, patched sleeves, hide & keep your cup

Like this flask of wine, fate too bleeds and distorts.

With my teary eyes, I cleanse my robe with wine

Self-restraint and piety is what everyone exhorts.

Seek not your joy in the turn of the firmaments

Even my filtered clear red fluid, dregs sports.

This earth and sky is no more than a bleeding sieve

That sifts and sorts kingly crowns and courts.

Hafiz, your poems invaded Fars and Iraqi ports

It is now the turn of Baghdad and Tabrizi forts.

A Visit With A Mutual Friend

Those who understand history are condemned to watch other idiots repeat it.—Peter Lamborn Wilson

This Entry is a small stroll down memory lane…

November was a good month for Turfing.

With encouragement from readers, I was able to reach into the stash bag and find wee joys and novelties. Big Thanks to all who wrote in with suggestions, and thanks for the kind compliments.

Much Appreciated.

Here is our first entry for December.

As it is the fading season, I thought a visit with a mutual friend would be nice. (I miss his wit and wisdom!)

The Mazatec Poetry from the Rituals are especially wonderful, read past the glossing over, and there are wonders to behold!

Bright Blessings,

Gwyllm

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The Links

The Quotes

Such Things Are Memories Made Of: A psychedelic trip up the ladder of evolution

Poetry:Shamanistic Songs Of Roman Estrada

Art: Alchemical Arts… Poetry Section: Bruce Rimell – “At The Edge Of The Milky Way”

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The Links:

Ancient body prompts new theories

Older than the sun, The meteorite scientists call ‘the real time machine’

Rocketeer Captures Strange Ariel Object

Astrology 101: Researchers see link between moon cycles and stock market

<img width='450' height='540' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/zodiacus03.jpg' alt=''

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The Quotes:

“It has been my experience that folks who have no vices have very few virtues.”

“There is no pleasure in having nothing to do; the fun is in having lots to do and not doing it.”

“We are at the very beginning of time for the human race. It is not unreasonable that we grapple with problems. But there are tens of thousands of years in the future. Our responsibility is to do what we can, learn what we can, improve the solutions, and pass them on.”

“To err is human; to forgive, infrequent.”

“Hard work never killed anybody, but why take a chance?”

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A psychedelic trip up the ladder of evolution

This article culled from The Independent On Sunday, a ‘quality paper’.

Read, be entertained and enlightened, or whatever. 11th July 1993

I think we should deal only with the facts when we talk of Terence McKenna, don’t you? I mean the Californian scholar with the theory about psilocybin mushrooms and the development of human consciousness – that the psychedelic experience triggered sentience in foraging, omnivorous apes and led them, in the evolutionary wink of an eye, to put rockets on the moon.

Mr. McKenna contends that hallucinogenic fungi inspired our primate forbears to develop language, boot-strapping us up the evolutionary ladder to the brink of self-realization, and that this humble mushroom is now ready and waiting for us to complete our ontological correspondence course, if we would only tear ourselves away from smack, crack, coke, caffeine, tobacco, alcohol, sugar, cocoa, uppers, downers and all the other bad substances we are addicted to.

He believes that hallucinogenic-plant gnosis is the lost key to our intellectual, moral and spiritual development as a race; that all subsequent drug abuse is merely an attempt to satisfy our primeval urge for psychedelic union with nature (‘an itch we cannot scratch’); and that cataclysmic change or certain extinction awaits us. His theory states : ‘No perception without hallucination.’

We are in a small house in west London. There are 40 people sitting on cushions around the room, which is large and airy, full of plants, and dominated by a huge skylight. We all face McKenna, who sits cross-legged on a black leather armchair, wearing a pair of baggy no-brand jeans and a T-shirt that says ‘DMT’. This stands for dimethyltriptamine, the strongest and fastest-acting organic hallucinogen known to man (Mr. McKenna will defend only DMT, psilocybin and marijuana – nothing man-made). His Birkenstock sandals are placed neatly nearby, and he wears black woollen socks.

Terence McKenna

A bearded academic type, Mr. McKenna does not need fashion to prop up his arguments. His learning and powers of language slowly unwind and coil around us, until eventually we are mesmerised, our token resistance crushed by the irresistible force of his rationale. History and nature; the psychedelic experience; prohibition of same by religion and capitalism; human proclivity for ‘altered states’; Oriental and Western philosophies; it is everything you have ever read and more.

Botany, biology, mathematics, quantum and Newtonian physics, chemistry – if you had trouble with it at school, he is sure to be au fait – all trip lightly off his tongue, along with classical quotations. This is the McKenna ‘rap’, the reason why people have paid $30 a head to be here. ‘Hallucinogens are data about reality,’ he says. ‘They are as dependable and as ‘true’ as any other source.’

‘We have to recognise that the world is not something sculptured and finished, which we as perceivers walk through like patrons in a museum; the world is something we make through the act of perception.’ He talks like a man reading out his own thoughts in essay form; at one point he actually says ‘paragraph break’. Only he has no notes, no prompts.

Things move gradually at first but accelerating all the time as his imagery resonates more powerfully. When he answers questions his words are vivid and his thinking clear and unhurried. He describes the Logos, where language is visible, a higher form of communication, a type of linguistic and spiritual evolution and I’m damned if you are not getting a glimpse behind the dusty old drapes of ‘meaning’ and ‘reality’ even as he speaks.

And it looks very appealing, this alternative world he imagines for us, this higher form of consciousness to which we are all party but which we so rarely explore, largely because of our cultural taboos and farcical drug laws.

As we break for food and drink, I realise how fast his argument has proceeded and how far we have climbed, until we are right at the peak of this man’s thinking, way up there, floating off and gliding over such dense concepts. And he has taken us all this way without so much as a cigarette paper in sight. Forty people, soaring on one man’s imagination, logic and humour. Two hours have passed like magic. ‘But the point is not to listen to Terence McKenna,’ he says. ‘The point is to go home and get loaded.’ You don’t need telepathy to know that forty people are thinking : that’s my kinda guru.

After the break Mr. McKenna resumes with his theories about our evolutionary path, involving a lengthy description of communication between octopuses. It is dark, and on the wall behind him our host Danny, who runs an audio- visual company called Project Love, is screnning sub-aquatic imagery. ‘Stronger doses, more often,’ is Mr McKenna’s chilling, or, if you prefer, exhilarating advice.

You probably know what I found most disturbing about Mr. McKenna’s lecture – apart from his voice, nasal yet piercing, a laid-back call to reckoning. What bothers me is that, as a tax-paying professional, with Significant Other and five year-old daughter, great friends, a good home and neighbours, I certainly do not think of myself as a radical. So I was worried because nearly everything he said seemed to make sense.

Somehow I knew he would dare me to act on my beliefs, and he did. Commitment, that is what he wanted. ‘When are we going to come out of the closet?,’ he asked. And that is where I finally saw reason. I could get in a lot of trouble if people thought I took hallucinogenic drugs. Ha, the psychedelic experience! But he almost talked me into it. Phew, that was close.

Alix Sharkey

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SHAMANISTIC SONGS OF ROMAN ESTRADA

(Bruce Rimell – “At The Edge Of The Milky Way”)

Translation from Mazatec by Alvaro Estrada

Translation into English by Henry Munn

Medicinal herb, remedial herb

Cold herb, Lord Christ

Free this person from his sickness

Where is his spirit trapped?

Is it trapped in the mountain?

Is it enchanted in some gully?

Is it trapped in some waterfall?

I will search and I will find the lost spirit

Ave María!

I will follow his tracks

I am the important man

I am the man who gets up early

I am he who makes the mountains resound

I am he who makes their sides resound

I am he who makes the spirit resound

I make my tracks resound

I make my nails resound

Christ Our Lord

Lord Saint Martin is present

The Lord of the Dry Tree is present

The Lord of the Lake is present

Santa María Zoquiapan

I am the dawn

I am he who speaks with the mountains

I am he who speaks with the echo

There in the atmosphere

There amid the vegetation

I will make my sound felt

Father Saint John the Evangelist

We see how the dolls and eagles

Already play on the mountains

Already play between the clouds

Whoever curses us won’t do us any harm

Because I am the spirit and the image

I am Christ the Lord

I am the spirit

The serpent is present

It is coiled up

It is alive

I give relief

I give life

I am the tall and handsome one

I am Jesus Christ

I am Lord Saint Martin

I am Lord Saint Mark

In whose dominion there are tigers

Whoever curses us has no influence on us

I give strength to the sick

I am the medicine

I am the damp cloth

Come back lost spirit

I will whistle to guide you

[He whistles]

Return!

May there come with you

Thirteen deer

Thirteen eagles

Thirteen white horses

Thirteen rainbows

Your steps move thirteen mountains

The big clown is calling you

The master clown is calling you

I will make the mountains sound

I will make their abysses sound

I will make the dawn sound

I will make the day sound

I will make the Jar Mountain sound

I will make Mount Rabon sound

I will make the Stone Mountain sound

I will make the Father Mountain sound

I am the big man

The man who gives relief

The man of the day

It is time for the sick one to recuperate

It is time the miracle happens

The miracle of the Holy Trinity

Like the miracle of the creation

Like the miracle of lunar light

Like the miracle of the starlight

Of the Morning Star

Of the Cross Star

The dawn is coming

The horizon is already reddening

There is nothing bad outside

Because I am he who gives relief

I am he who gives the dawn

Santa María Ixtepec speaks

Santa María Ixcatlan speaks

There is the drought and the thorn

This is only a small part of the chant of the Wise Man. He has told me that the day his initiation ended — Roman explained this in Spanish — he received a diploma from the hands of the Principal Ones.

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Blinding Light Of Heaven…

The whole folderol and whoop-de-do about the 1960s was that the crypto-fascist bullshit agenda was damn near overthrown by a bunch of 19 and 20 year olds on campuses scattered around the high tech world. The male dominant agenda is so fragile that any competitor is felt as a deadly foe.—Terence McKenna

_________

Freezing rain, early morning, just past midnight… Off to bed. Hope all is well with you and the world…

Gwyllm

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On The Menu:

Sylvian &amp; Fripp – Jean The Birdman

The Links

The Quotes

Sufi Tales… Part 1

David Sylvian &amp; Robert Fripp – God’s Monkey

Sufi Tales Part 2

Poetry: More Robinson Jeffers…

David Sylvian &amp; Robert Fripp – Blinding Light Of Heaven

All Art: Gustave Klimt

Enjoy!

Gwyllm

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Sylvian &amp; Fripp – Jean The Birdman

_________

The Links:

I could have told you that!

Devil Plant!

The Spicy Cauldron…!

Wandering Wandjina…

__________

The Quotes:

“Never go to bed mad. Stay up and fight.”

“One of the most obvious facts about grownups to a child is that they have forgotten what it is like to be a child.”

“Advertisements… contain the only truths to be relied on in a newspaper.”

“You can only be young once. But you can always be immature.”

“Integrity without knowledge is weak and useless, and knowledge without integrity is dangerous and dreadful.”

“If we were not all so interested in ourselves, life would be so uninteresting that none of us would be able to endure it.”

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Sufi Tales… Part 1

THE FOUR MEN AND THE INTERPRETER

Four people were given a piece of money.

The first was a Persian. He said: ‘I will buy with this some angur.’

The second was an Arab. He said: ‘No, because I want inab.’

The third was Turk. He said: ‘I do not want inab, I want uzum.’

The fourth was a Greek. He said: ‘I want stafil.’

Because they did not know what lay behind the names of things, these four started to fight.

They had information but no knowledge.

One man of wisdom present could have reconciled them all, saying: ‘I can fulfil the needs of all of you, with one and the same piece of money. If you honestly give me your trust, your one coin will become as four; and four at odds will become as one united.’

Such a man would know that each in his own language wanted the same thing, grapes.

– taken from the sufi Jalal-Uddin Rumi (d.1273)

—-

Mahmud of Ghazna

It is related that Mahmud of Ghazna was once walking in his garden when he stumbled over a blind dervish sleeping beside a bush.

As soon as he awoke, the dervish cried, “You clumsy oaf! Have you no eyes, that you must trample upon the sons of men?”

Mahmud’s companion, who was one of his courtiers, shouted, “Your blindness is equaled only by your stupidity! Since you cannot see, you should be doubly careful of whom you are accusing of heedlessness.”

“If by that you mean”, said the dervish, “that I should not criticize a sultan, it is you who should realize your shallowness.”

Mahmud was impressed that the blind man knew that he was in the presence of the king, and he said mildly, “Why, O dervish, should a king have to listen to vituperation from you?”

“Precisely”, said the dervish, “because it is the shielding of people of any category from criticism appropriate to them which is responsible for their downfall. It is the burnished metal which shines most brightly, the knife struck with the whetstone which cuts best, and the exercised arm which can lift the weight.”

______

______

David Sylvian &amp; Robert Fripp – God’s Monkey

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Sufi Tales Part 2

The Frogs

A group of frogs were traveling through the woods, and two of them fell into a deep pit. All the other frogs gathered around the pit. When they saw how deep the pit was, they told the unfortunate frogs they would never get out. The two frogs ignored the comments and tried to jump up out of the pit.

The other frogs kept telling them to stop, that they were as good as dead. Finally, one of the frogs took heed to what the other frogs were saying and simply gave up. He fell down and died.

The other frog continued to jump as hard as he could. Once again, the crowd of frogs yelled at him to stop the pain and suffering and just die. He jumped even harder and finally made it out. When he got out, the other frogs asked him, “Why did you continue jumping. Didn’t you hear us?”

The frog explained to them that he was deaf. He thought they were encouraging him the entire time.

This story holds two lessons:

1. There is power of life and death in the tongue. An encouraging word to someone who is down can lift them up and help them make it through the day.

2. A destructive word to someone who is down can be what it takes to kill them. Be careful of what you say. Speak life to those who cross your path.

The power of words… it is sometimes hard to understand that an encouraging word can go such a long way. Anyone can speak words that tend to rob another of the spirit to continue in difficult times.

Special is the individual who will take the time to encourage another.

Why Are You Here?

One day Nasrudin was walking along a deserted road. Night was

falling as he spied a troop of horsemen coming toward him. His

imagination began to work, and he feared that they might rob him,

or impress him into the army. So strong did this fear become that

he leaped over a wall and found himself in a graveyard. The other

travelers, innocent of any such motive as had been assumed by

Nasrudin, became curious and pursued him.

When they came upon him lying motionless, one said, “Can we help

you? And, why are you here in this position?”

Nasrudin, realizing his mistake said, “It is more complicated

than you assume. You see, I am here because of you; and you, you

are here because of me.”

_______

Poetry: More Robinson Jeffers…

Birth-Dues

Joy is a trick in the air; pleasure is merely

contemptible, the dangled

Carrot the ass follows to market or precipice;

But limitary pain — the rock under the tower

and the hewn coping

That takes thunder at the head of the turret-

Terrible and real. Therefore a mindless dervish

carving himself

With knives will seem to have conquered the world.

The world’s God is treacherous and full of

unreason; a torturer, but also

The only foundation and the only fountain.

Who fights him eats his own flesh and perishes

of hunger; who hides in the grave

To escape him is dead; who enters the Indian

Recession to escape him is dead; who falls in

love with the God is washed clean

Of death desired and of death dreaded.

He has joy, but Joy is a trick in the air; and

pleasure, but pleasure is contemptible;

And peace; and is based on solider than pain.

He has broken boundaries a little and that will

estrange him; he is monstrous, but not

To the measure of the God…. But I having told

you–

However I suppose that few in the world have

energy to hear effectively-

Have paid my birth-dues; am quits with the

people.

Fawn’s Foster-Mother

The old woman sits on a bench before the door and quarrels

With her meagre pale demoralized daughter.

Once when I passed I found her alone, laughing in the sun

And saying that when she was first married

She lived in the old farmhouse up Garapatas Canyon.

(It is empty now, the roof has fallen

But the log walls hang on the stone foundation; the redwoods

Have all been cut down, the oaks are standing;

The place is now more solitary than ever before.)

“When I was nursing my second baby

My husband found a day-old fawn hid in a fern-brake

And brought it; I put its mouth to the breast

Rather than let it starve, I had milk enough for three babies.

Hey how it sucked, the little nuzzler,

Digging its little hoofs like quills into my stomach.

I had more joy from that than from the others.”

Her face is deformed with age, furrowed like a bad road

With market-wagons, mean cares and decay.

She is thrown up to the surface of things, a cell of dry skin

Soon to be shed from the earth’s old eye-brows,

I see that once in her spring she lived in the streaming arteries,

The stir of the world, the music of the mountain.

The Broken Balance

I. Reference to a Passage in Plutarch’s Life of Sulla

The people buying and selling, consuming pleasures, talking in the archways,

Were all suddenly struck quiet

And ran from under stone to look up at the sky: so shrill and mournful,

So fierce and final, a brazen

Pealing of trumpets high up in the air, in the summer blue over Tuscany.

They marvelled; the soothsayers answered:

“Although the Gods are little troubled toward men, at the end of each period

A sign is declared in heaven

Indicating new times, new customs, a changed people; the Romans

Rule, and Etruria is finished;

A wise mariner will trim the sails to the wind.”

I heard yesterday

So shrill and mournful a trumpet-blast,

It was hard to be wise…. You must eat change and endure; not be much troubled

For the people; they will have their happiness.

When the republic grows too heavy to endure, then Caesar will carry It;

When life grows hateful, there’s power …

II To the Children

Power’s good; life is not always good but power’s good.

So you must think when abundance

Makes pawns of people and all the loaves are one dough.

The steep singleness of passion

Dies; they will say, “What was that?” but the power triumphs.

Loveliness will live under glass

And beauty will go savage in the secret mountains.

There is beauty in power also.

You children must widen your minds’ eyes to take mountains

Instead of faces, and millions

Instead of persons; not to hate life; and massed power

After the lone hawk’s dead.

III

That light blood-loving weasel, a tongue of yellow

Fire licking the sides of the gray stones,

Has a more passionate and more pure heart

In the snake-slender flanks than man can imagine;

But he is betrayed by his own courage,

The man who kills him is like a cloud hiding a star.

Then praise the jewel-eyed hawk and the tall blue heron;

The black cormorants that fatten their sea-rock

With shining slime; even that ruiner of anthills

The red-shafted woodpecker flying,

A white star between blood-color wing-clouds,

Across the glades of the wood and the green lakes of shade.

These live their felt natures; they know their norm

And live it to the brim; they understand life.

While men moulding themselves to the anthill have choked

Their natures until the souls the in them;

They have sold themselves for toys and protection:

No, but consider awhile: what else? Men sold for toys.

Uneasy and fractional people, having no center

But in the eyes and mouths that surround them,

Having no function but to serve and support

Civilization, the enemy of man,

No wonder they live insanely, and desire

With their tongues, progress; with their eyes, pleasure; with their hearts, death.

Their ancestors were good hunters, good herdsmen and swordsman,

But now the world is turned upside down;

The good do evil, the hope’s in criminals; in vice

That dissolves the cities and war to destroy them.

Through wars and corruptions the house will fall.

Mourn whom it falls on. Be glad: the house is mined, it will fall.

IV

Rain, hail and brutal sun, the plow in the roots,

The pitiless pruning-iron in the branches,

Strengthen the vines, they are all feeding friends

Or powerless foes until the grapes purple.

But when you have ripened your berries it is time to begin to perish.

The world sickens with change, rain becomes poison,

The earth is a pit, it Is time to perish.

The vines are fey, the very kindness of nature

Corrupts what her cruelty before strengthened.

When you stand on the peak of time it is time to begin to perish.

Reach down the long morbid roots that forget the plow,

Discover the depths; let the long pale tendrils

Spend all to discover the sky, now nothing is good

But only the steel mirrors of discovery . . .

And the beautiful enormous dawns of time, after we perish.

V

Mourning the broken balance, the hopeless prostration of the earth

Under men’s hands and their minds,

The beautiful places killed like rabbits to make a city,

The spreading fungus, the slime-threads

And spores; my own coast’s obscene future: I remember the farther

Future, and the last man dying

Without succession under the confident eyes of the stars.

It was only a moment’s accident,

The race that plagued us; the world resumes the old lonely immortal

Splendor; from here I can even

Perceive that that snuffed candle had something . . . a fantastic virtue,

A faint and unshapely pathos . . .

So death will flatter them at last: what, even the bald ape’s by-shot

Was moderately admirable?

VI Palinode

All summer neither rain nor wave washes the cormorants’

Perch, and their droppings have painted it shining white.

If the excrement of fish-eaters makes the brown rock a snow-mountain

At noon, a rose in the morning, a beacon at moonrise

On the black water: it is barely possible that even men’s present

Lives are something; their arts and sciences (by moonlight)

Not wholly ridiculous, nor their cities merely an offense.

VII

Under my windows, between the road and the sea-cliff, bitter wild grass

Stands narrowed between the people and the storm.

The ocean winter after winter gnaws at its earth, the wheels and the feet

Summer after summer encroach and destroy.

Stubborn green life, for the cliff-eater I cannot comfort you, ignorant which color,

Gray-blue or pale-green, will please the late stars;

But laugh at the other, your seed shall enjoy wonderful vengeances and suck

The arteries and walk in triumph on the faces.

______

Sylvian &amp; Fripp – Blinding Light Of Heaven

______

Mid Week Dance…

I know nothing except the fact of my ignorance. Socrates, from Diogenes Laertius, Lives of Eminent Philosophers

Running a bit late, so no real comments today. Testing with radio again today, check it if you like….

On The Menu:

The Links

The Golden Fly

Ancient Cornish Poetry

Ancient Welsh Poetry

Various Alchemical Paintings…

Enjoy!

Gwyllm

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The Links:

The Synergy Project: If you are in London UK around the 2nd of December…

The Twelfth Bag of Xmas…

Something For The Little Scientist…

Something For The Little Monkey!

Tornado Tears Up Welsh Village!

Research Proves Fish Have Personalities…

__________

Regard your good name as the richest jewel you can possibly be possessed of – for credit is like fire; when once you have kindled it you may easily preserve it, but if you once extinguish it, you will find it an arduous task to rekindle it again. The way to gain a good reputation is to endeavor to be what you desire to appear. Socrates

__________

The Golden Fly

Ethaun, Angus, Fuamach, and Midyir lived in the World of the Gods. Ethaun said to Angus:

“I am weary of everything that I see; let me go into the other worlds with you.”

Angus said:

“When I go into the other worlds I wander from place to place and people do not know that I am a god. In the earth they think I am a juggler or a wandering minstrel or a beggar-man. If you come with me you will seem a poor singing woman or a strolling player.”

Then Ethaun said:

“I will ask Midyir to make a world for myself–all the worlds are full of weariness.”

She went to find Midyir, and as she went she saw below her the World of the Bright Shadow that is called Ildathach, and the World of the Dark Shadow that is called Earth. Midyir was looking down at the Earth, and a brightness grew on it as he looked. Ethaun was angry because Midyir cared to make a brightness on the Earth, and she turned away from him, and said:

“I wish the worlds would clash together and disappear! I am weary of everything I can see.”

Then Fuamach said:

“You have the heart of a fly, that is never contented; take the body of a fly, and wander till your heart is changed and you get back your own shape again.”

Ethaun became a little golden fly, and she was afraid to leave the World of the Gods and wished she could get back her shape again. She flew to Midyir and buzzed round him, but he was making a brightness on the Earth and did not hear her; when she lit on his hand he brushed her away.

She went to Angus, and he was making music on the strings of his tiompan; when she buzzed about him he said: “You have a sweet song, little fly,” and he made the tiompan buzz like a fly. She lit on his hand, and he said: “You are very beautiful, little golden fly, and because you are beautiful I will give you a gift. Now speak and ask for the gift that will please you best.” Then Ethaun was able to speak, and she said:

“O Angus, give me back my shape again. I am Ethaun, and Fuamach has changed me into a fly and bidden me wander till I get back my shape.”

Angus looked sadly at the little golden fly, and said:

“It is only in Ildathach that I am a Shape-Changer. Come with me to that land and I will

make a palace for you and while you are in it you will have the shape of Ethaun.”

“I will go with you,” said Ethaun, “and live in your palace.”

She went with him, and he brought her into a beautiful palace that had all the colours of the rainbow. It had four windows to it, and when she looked out of the window to the West she saw a great wood of pine trees and oak trees and trees that had golden apples; when she looked out of the window to the North she saw a great mountain shaped like a spear, and white like flame; and when she looked to the South she saw a far-stretching plain with many little gleaming lakes; but the window to the East was fast closed, and Angus said she must never unbar it.

Ethaun was happy for a long time in the rainbow-palace and Angus came and played to her and told her tales of all the worlds; but at last the old longing came to her and she grew weary of everything she could see.

“I wish the walls of the palace would fall and the trees wither,” she said, “for they are always the same!”

She went to the window in the East and unbarred it. She saw the sea outside it, wind-driven and white with foam, and a great wind blew the window open and caught Ethaun and whirled her out of the palace, and she became again a little golden fly. She wandered and wandered through the World of the Bright Shadow that is called Ildathach till she came to the World of the Dark Shadow that is Earth, and she wandered there for a long time, scorched by the sun and beaten by the rain, till she came to a beautiful house where a king and queen were standing together. The king had a golden cup full of mead and he was giving it to the queen. Ethaun lit on the edge of the cup, but the queen never saw the little golden fly, and she did not know that it slipped into the mead, and she drank it with the mead.

Afterwards there was a child born to the queen–a strange beautiful child, and the queen called her Ethaun. Every one in the palace loved the child and tried to please her but nothing pleased her for long and as she grew older and more beautiful they tried harder to please her but she was never contented. The queen was sad at heart because of this, and the sadness grew on her day by day and she began to think her child was of the Deathless Ones that bring with them too much joy or too much sorrow for mortals.

One day Ethaun said the Queen’s singer had no songs worth listening to and she began to sing one of her own songs; as she sang, the queen looked into her eyes and knew that Ethaun was no child of hers, and when she knew it she bowed herself in her seat and died. The king said Ethaun brought ill-luck and he sent her away to live in a little hut of woven branches in a forest where only shepherds and simple people came to her and brought her food.

She grew every day more beautiful and walked under the great trees in the forest and sang her own songs. One day the king of all Ireland came riding by. His name was Eochy, and he was young and beautiful and strong. When he saw Ethaun he said:

“No woman in the world is beautiful after this one!” and he got down from his horse and came to Ethaun. She was sitting outside the little hut and combing her hair in the sunshine, and her hair was like fine gold and very long.

“What is your name? ” said the king, “and what man is your father? “

“Ethaun is my name,” said she, “and a king is my father.”

“It is wrong,” said Eochy, “that your beauty should be shut in this forest, come with me and you shall be the High Queen of Ireland.”

Then Ethaun looked at Eochy, and it seemed to her that she had known him always. She said:

“I have waited here for you and no other. Take me into your house, High King.”

Eochy took her with him and made her his queen, and all the country that he ruled was glad because the High Queen was so beautiful. Eochy made a wonderful house for her. It had nine doors of carved red yew, and precious stones were in the walls of it. Ethaun and the king lived in it, and the harpers sang to them, and the noblest warriors in Erin stood about their doors. The king was happy, but there was always in the mind of Ethaun a beauty that made the rich hangings seem poor and the jewels dull and she had a song in her heart that took the music out of all other songs. The harpers of the Five Provinces of Ireland came into the feast hall of Eochy at Samhain, but there was weariness on the face of Ethaun while they played, and though the High King gave them gold rings and jewels and high seats of honour they had no joy in coming to his house.

The warriors clashed their swords when the High Queen passed but any one who looked into her eyes dreamed of strange countries and had in him the longing to go over seas, and Eochy was grieved because the noblest of his chiefs became like the lonely bird of the waves that never builds a nest.

One day Ethaun leaned against the carved yew door of her sunny-palace and watched the sea-gulls wheeling in the blueness of the sky. Inside, the Fool was strewing green rushes and scented leaves and buds before her chair. The Fool was always in the palace because his wits had gone from him, and people say that fools have the dark wisdom of the, gods. Ethaun could hear him singing:

“I had a black hound and a white.

The Day is long, and long the Night.

A great wave swallowed up the sea,

And still the hounds were following me.

The white hound had a crown of gold,

But no one saw it, young or old.

The black hound’s feet were swift as fire–

‘Tis he that was my heart’s desire.

The Sun and Moon leaned from the sky

When I and my two hounds went by.”

Ethaun turned from the door and went into the room where the Fool was. Her dress swept the young green leaves but she had no thought of them or of the little flowers the Fool had put with the rushes.

“Go on singing!” she said. “I wish my heart were as lightsome as yours.”

“How could your heart be lightsome, Queen,” said the Fool, “when you will not give the flower a chance to blossom, or the hound a chance to catch his prey, or the bird a clear sky to sing in? If you were of the Deathless Ones you would burn the world to warm your hands!”

The redness of shame spread itself in Ethaun’s face. She stooped and lifted a little bud from the. floor.

“I think the Deathless Ones could make this bud blossom,” she said, “but all the buds that I break off wither in my hands. I will break no more buds, Fool.”

While she spoke there was a noise outside, and Ethaun asked her women what it was.

“Only a beggar-man they are driving away. He says he is a juggler and can do tricks.”

“Let him stay,” said Ethaun, “and I will see his tricks.”

“O Queen,” said the women, “he is a starveling and ignorant; how could he please you when Incar, the King’s juggler, did not please you?”

“Let the man stay,” said Ethaun; “if he has the will to please me he will please–and tonight Incar will please me too.”

She stepped out through the carved yew door and bade the beggar-man do his tricks. He was clumsy and his tricks were not worth looking at, but the Queen gave him a ring from her finger and the little bud she had in her hand, and said:

“Stay here to-night and the King’s juggler will teach you good feats.”

The beggar-man put the ring in his bosom but he kept the bud in his hands and suddenly it blossomed into a rose and he plucked the petals apart and flung them into the air and they became beautiful white birds and they sang till every one forgot the sky above them and the earth beneath them with gladness, but Ethaun put her hands before her eyes and the tears came through her fingers.

The birds circled away into the air, singing, and when the people looked for the beggar-man he was gone. Ethaun called after him: “Angus Angus! Come back!” but no one answered, and there was only the far-off singing of the birds.

That night the King’s juggler did feats with golden balls and with whirling swords and Ethaun praised him so that for gladness he thought of new feats, and while the people were shouting with delight a tall dark man in the robes of a foreigner came into the hall. Now the king loved to speak with men from far countries and he called the stranger to him, and said:

“What knowledge have you, and what skill is in your fingers?”

“I know,” said the stranger, “‘where the sun goes when the earth does not see it, and I have skill in the playing of chess.”

Gladness was on the king when he heard of the chess-playing, for he himself had such skill that no one could beat him.

I will play a game with you,” he said. “Let the chess-board be brought.”

“O King,” said the attendants, “there is only the Queen’s chess-board, and it is locked away because she said it was not beautiful.”

“I will go myself for the board,” said the king, and he rose up to get it.

The stranger brought out a chess-board that had the squares made of precious stones brighter than any stones of the earth and he set the men on it. They were of gold and ivory, but the ivory was whiter than the whiteness of a cloud and the gold brighter than the sunset.

“I will give you this board in exchange for yours,” he said to the queen.

“No,” said Ethaun, “the board that Eochy made for me I will keep.”

“I will make something for you, too,” said the stranger. “I will make worlds for you.”

Ethaun looked into his eyes, and she remembered the World of the Gods, and Midyir, and Angus, and Fuamach, and how she had been a little golden fly.

“O Midyir,” she said, “in all the worlds I would be nothing but a little fly. I have wandered far, but I have learned wisdom at last from a Fool. I am going to make a world for myself.”

As she was speaking Eochy came back with the board.

“The first games on my board,” said Midyir, “the last on yours.”

“Be it so,” said Eochy. Midyir began to set out the men. “What are we playing for?” said Fochy.

“Let the winner decide,” said Midyir.

Eochy won the first game, and he asked for fifty horses out of fairyland.

“I will get them,” said Midyir, and they played again. Eochy won, and he said:

“I will ask for four hard things. Make a road over Mom Lamraide; clear Mide of stones; cover the district of Tethra with rushes; and the district of Darbrech with trees.”

“When you rise in the morning stand on the little hill near your house and you will see all these things done,” said Midyir. They played again, and Midyir won.

“What do you ask?” said Eochy.

“I ask Ethaun,” said Midyir.

“I will never give her!” said Eochy.

“The horses of fairyland are trampling outside your door, O King,” said Midyir, “give me my asking.” And he said to Ethaun: “Will you come into your own world again?”

Ethaun said:

“There is no world of all the worlds my own, for I have never made a place for myself, but Eochy has made a place for me and all the people have brought me gifts, and for the space of a year I will stay with them and bring them gladness.”

I will come at the year’s end,” said Midyir, and he left the hall, but no man saw him go.

After that there was never such a year in Ireland. The three crowns were on the land–a crown of plenty, a crown of victory, and a crown of song. Ethaun gave gifts to all the High King’s people, and to Eochy she gave a gladness beyond the dream of a man’s heart when it is fullest; and at Samhain time Eochy made a great feast and the kings of Ireland and the poets and the druids were there, and gladness was in the heart of every one.

Suddenly there was a light in the hall that made the torches and the great candles that are lit only for kings’ feasts burn dim, and Midyir the Red-Maned, stood in the hall. Then the ollavs and the poets and the druids and chiefs bowed themselves, and the king bowed himself, because Midyir had come. Midyir turned his eyes to where Ethaun sat in a seat of carved silver by the king. He had a small cruit such as musicians carry and he made a sweet music on it and sang:

Come with me! Come with me! Ethaun,

Leave the weary portals of life, leave the doon, leave the bawn.

Come! Come! Com e! Ethaun.

Lo! the white-maned untamable horses, out-racing the wind,

Scatter the embers of day as they pass, and the riders who bind

The suns to their chariot wheels and exult are calling your name,

Are calling your name through the night, Ethaun, and the night is a-flame,

Ethaun! Ethaun! Ethaun!

Come with us, Ethaun, to Moy-Mell where the star-flocks are straying

Like troops of immortal birds for ever delaying, delaying

The moment of flight that would take them away from the honey-sweet plain.

Surely you long for waves that break into starry rain

And are fain of flowers that need not die to blossom again.

Why have you turned away from me your only lover?

What lure have you seen in the eyes of a mortal that clay must cover?

Come back to me! come back, Ethaun! The high-built heavenly places

Mourn for you, and the lights are quenched, and for you immortal faces

Grow wan as faces that die. O Flame-Fair Swan of Delight,

Come with me, leave the weary portals of sleep-heavy Night;

The hosts are waiting, their horses trample the ashes of day;

Come, Light of a World that is Deathless, come away! Come away!

Midyir stretched his hands to Ethaun, and she turned to Eochy and kissed him.

“I have put into a year the gladness of a long life,” she said, ” and to-night you have heard the music of Faery, and echoes of it will be in the harp-strings of the men of Ireland for ever, and you will be remembered as long as wind blows and water runs, because Ethaun–whom Midyir loved–loved you.”

She put her hand in Midyir’s and they rose together as flame rises or as the white light rises in the sky when it is morning; and in the World of the Gods Angus waited for them, and Fuamach; and they walked together again as they had walked from the beginning of time.

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I do nothing but go about persuading you all, old and young alike, not to take thought for your persons or your properties, but and chiefly to care about the greatest improvement of the soul. I tell you that virtue is not given by money, but that from virtue comes money and every other good of man, public as well as private. This is my teaching, and if this is the doctrine which corrupts the youth, I am a mischievous person. Socrates, quoted by Plato, ‘The Death of Socrates’

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Ancient Cornish Poems…

The Pool of Pilate

Guel yv thy’mmo vy may fe

mos the wolhy ow dule

a Thesempes

me a vyn omma yn dour

may fons y guyn ha glan lour

a vestethes

+ + + + + + +

Ellas pan fema gynys

ancow sur yw dynythys

Scon thy’mmo vy

ny’m bus bywe ma fella

an dour re wruk thy’m henna

yn pur deffry.

The Pool of Pilate

It is best to me that it be so

Go to wash my hands

Immediately

I will, here in the water,

That they may be white, and clean enough

From dirt.

[He washes his hands in the water and dies

immediately.]

Alas that I was born!

Death surely is come

Soon to me.

Life is no longer for me,

The water has done that to me

Very clearly.

Merlin the Diviner

Merlin! Merlin! where art thou going

So early in the day, with thy black dog?

Oi! oi! oi! oi! oi! oi! oi! oi! oi! oi!

Oi! oi! oi! ioi! oi!

I have come here to search the way,

To find the red egg;

The red egg of the marine serpent,

By the sea-side in the hollow of the stone.

I am going to seek in the valley

The green water-cress, and the golden grass,

And the top branch of the oak,

In the wood by the side of the fountain.

Merlin! Merlin! retrace your steps;

Leave the branch on the oak,

And the green water-cress in the valley,

As well as the golden grass;

And leave the red egg of the marine serpent,

In the foam by the hollow of the stone.

Merlin! Merlin! retrace thy steps,

There is no diviner but God.

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Poems from The Ancient Welsh…

To the Lark – T’R Ehedydd

Sentinel of the morning light!

Reveller of the spring!

How sweetly, nobly wild thy flight,

Thy boundless journeying:

Far from thy brethren of the woods, alone,

A hermit chorister before God’s throne!

Oh! wilt thou climb yon heavens for me,

Yon rampart’s starry height,

Thou interlude of melody

‘Twixt darkness and the light,

And seek with heav’n’s first dawn upon thy crest,

My lady love, the moonbeam of the west?

No woodland caroller art thou;

Far from the archer’s eye,

Thy course is o’er the mountain’s brow,

Thy music in the sky:

Then fearless float thy path of cloud along,

Thou earthly denizen of angel song.

To the Fox. – RHYS GOCH (of ERYRI)

The wretch my starry bird who slew,

Beast of the flameless ember hue,

Assassin, glutton of the night,

Mixed of all creatures that defile,

Land lobster, fugitive of light,

Thou coward mountain crocodile;

With downcast eye and ragged tail,

That haunt’st the hollow rocks,

Thief, ever ready to assail

The undefended flocks,

Thy brass-hued breast and tattered locks

Shall not protect thee from the hound,

When with unbaffled eye he mocks

Thy mazy fortress underground,

Whilst o’er my peacock’s shattered plumes shall shine

A pretty bower of faery eglantine.

The Song of the Thrush – RYHS GOCH

I was on the margin of a plain,

Under a wide spreading tree,

Hearing the song

Of the wild birds;

Listening to the language

Of the thrush cock,

Who from the wood of the valley

Composed a verse–

From the wood of the steep,

He sang exquisitely.

Speckled was his breast

Amongst the green leaves,

As upon branches

Of a thousand blossoms

On the bank of a brook,

All heard

With the dawn the song,

Like a silver bell;

Performing a sacrifice,

Until the hour of forenoon;

Upon the green altar

Ministering Bardism.

From the branches of the hazel

Of green broad leaves

He sings an ode

To God the Creator;

With a carol of love

From the green glade,

To all in the hollow

Of the glen, who love him;

Balm of the heart

To those who love.

I had from his beak

The voice of inspiration,

A song of metres

That gratified me;

Glad was I made

By his minstrelsy.

Then respectfully

Uttered I an address

From the stream of the valley

To the bird.

I requested urgently

His undertaking a message

To the fair one

Where dwells my affection.

Gone is the bard of the leaves

From the small twigs

To the second Lunet,

The sun of the maidens!

To the streams of the plain

St Mary prosper him,

To bring to me,

Under the green woods

The hue of the snow of one night,

Without delay.

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Divine Proportion…

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New Radio Show on Now! Just cut and paste these streams into your media player…

http://87.194.36.124:8000/radio

http://87.194.36.124:8001/radio-low

Ice, Rain, Snow. Oh, and let’s not forget the hail. Winter is coming early and hard to P-town. Nasty stuff, kinda fun, but dark days outside. Rowan and his friends have been praying for massive snow… I have been doing a series of counter spells… 8o)

A friend who I met at mindstates, Adele moved to Portland. She brought her friend Grace by yesterday. A quick half hour but very enjoyable. Grace is looking for a room probably in the SE of Portland. She is a reflexologist. If anyone knows of a place, let me know, ‘kay?

The Time Element

I have been a bit conflicted with the time I spend on Turf in the past. It is long, but the conflict comes in with my perceived views that it is in competition with painting or design. It hit me though, that Turfing takes on some of the forms of Art… It reminds me a bit of when I was working as a keyboardist. Maybe that is the wrong name, how about Synthesist? (possibly a made up word, unless you work exclusively with synthesizers.) I would spend as much time on sound patches, aka sound design as I often would on composing. I think that this is where I find myself with this little project… it is in the melding of diverse elements, even though I cannot claim any of them as my own that makes it work in my mind.

More on this later if I sort it out it out a bit better…

Todays’ entry is pretty diverse, although its emphasis is on the art of Otto Runge. Perhaps one of the most influential painters of the late 18th, and early 19th centuries, his influence is mainly on painters themselves… His paintings have an interesting sense of proportion and colour sense… 8o)

His works have found themselves in the dialog of early 19th century Alchemy….

Blessings,

Gwyllm

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On The Menu:

Otto Runge

So That His Actions Will Not Be Forgot – Malachi Ritscher’s Death

The Links

Religion and Revolution -Hakim Bey

Poetry: Anna Akhmatova

Art: Otto Runge

Phillip Otto Runge (1777-07-23-1810-12-02) was a Romantic German painter and draughtsman. Although he made a late start to his career and died young, he ranks second only to Friedrich among German Romantic painters.

Life and work

Born within a family of shipbuilders, Runge, after the reading of poet Ludwig Tieck, decided to pursue an artistic career. Runge studied under Jens Juel at the Copenhagen Academy (1799-1801), then moved to Dresden, where he knew Caspar David Friedrich. In 1803 he settled in Hamburg. Runge was of a mystical, pantheistic turn of mind, and in his work he tried to express notions of the harmony of the universe through symbolism of colour, form, and numbers.He also wrote poetry and to this end he planned a series of four paintings called The Times of the Day, designed to be seen in a special building and viewed to the accompaniment of music and poetry.This concept was common romantic artistics trying to achieve “total art”, or a fusion between all forms of art. He painted two versions of Morning (Kunsthalle, Hamburg), but the others did not advance beyond drawings. Runge was also one of the best German portraitists of his period; several examples are in Hamburg. His style was rigid, sharp, and intense, at times almost naïve. In 1810, after researching colour for several years and corresponding with Johann Wolfgang von Goethe, he published Die Farbenkugel (The Colour Sphere), in which he describes a three-dimensional schematic sphere for organizing all conceivable colors according to hue, brightness, and saturation. Pure hues were displayed around its equator. Through the central axis was a gray value scale, from black at the bottom to white at the top. Across the surface of the sphere, the colors were graded from black to the pure hue to white, in seven steps. Intermediate mixtures theoretically lay inside the sphere. Runge died, due to tuberculosis. His sphere was adopted 150 years later by the great german teacher Johannes Itten. Itten opened the sphere into a star to display the entirety at once in 2-D.

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Thanks to Bryan W. for bringing this to my attention…

So That His Actions Will Not Be Forgot – Malachi Ritscher’s Death

War Protestor’s Public Suicide in Chicago Went Unnoticed by Media Malachi Ritscher’s apparent suicide

Malachi Ritschers Suicide Note

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The Links:

The Sacred Corporate…

Christian Coalition Leader Resigns

Ethics experts warm to dead heat…

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Religion and Revolution -Hakim Bey

Real money &amp; hierarchic religion appear to have arisen in the same mysterious moment sometime between the early Neolithic and the third millennium BC in Sumer or Egypt; which came first, the chicken or the egg? Was one a response to the other or is one an aspect of the other?

No doubt that money possesses a deeply religious implication since from the very moment of its appearance it begins to strive for the condition of the spirit — to remove itself from the world of bodies, to transcend materiality, to become the one true efficacious symbol. With the invention of writing around 3100 BC money as we know it emerges from a complicated system of clay tokens or counters representing material goods &amp; takes the form of written bills of credit impressed on clay tablets; almost without exception these “cheques” seem to concern debts owed to the State Temple, &amp; in theory could have been used in an extended system of exchange as credit-notes “minted” by the theocracy. Coins did not appear until around 700 BC in Greek Asia Minor; they were made of electrum (gold and silver) not because these metals had commodity value but because they were sacred — Sun &amp; Moon; the ratio of value between them has always hovered around 14:1 not because the earth contains 14 times as much silver as gold but because the Moon takes 14 “suns” to grow from dark to full. Coins may have originated as temple tokens symbolizing a worshipper’s due share of the sacrifice — holy souvenirs, which could later be traded for goods because they had “mana”, not use-value. (This function may have originated in the Stone Age trade in “ceremonial” stone axe-heads used in potlach-like distribution rites.) Unlike Mesopotamian credit-notes, coins were inscribed with sacred images &amp; were seen as liminal objects, nodal points between quotidian reality &amp; the world of the spirits (this accounts for the custom of bending coins to “spiritualize” them and throwing them into wells, which are the “eyes” of the otherworld.) Debt itself — the true content of all money — is a highly “spiritual” concept. As tribute (primitive debt) it exemplifies capitulation to a “legitimate power” of expropriation masked in religious ideology — but as “real debt” it attains the uniquely spiritual ability to reproduce itself as if it were an organic being. Even now it remains the only “dead” substance in all the world to possess this power — “money begets money”. At this point money begins to take on a parodic aspect vis-à-vis religion — it seems that money wants to rival god, to become immanent spirit in the form of pure metaphysicality which nevertheless “rules the world”. Religion must take note of this blasphemous nature in money and condemn it as contra naturam. Money &amp; religion enter opposition — one cannot serve God &amp; Mammon simultaneously. But so long as religion continues to perform as the ideology of separation (the hierarchic State, expropriation, etc.) it can never really come to grips with the money-problem. Over &amp; over again reformers arise within religion to chase the moneylenders from the temple, &amp; always they return — in fact often enough the moneylenders become the Temple. (It’s certainly no accident that banks for along time aped the forms of religious architecture.) According to Weber it was Calvin who finally resolved the issue with his theological justification for “usury” — but this scarcely does credit to the real Protestants, like the Ranters &amp; Diggers, who proposed that religion should once &amp; for all enter into total opposition to money — thereby launching the Millennium. It seems more likely that the Enlightenment should take credit for resolving the problem — by jettisoning religion as the ideology of the ruling class &amp; replacing it with rationalism (&amp; “Classical Economics”). This formula however would fail to do justice to those real illuminati who proposed the dismantling of all ideologies of power &amp; authority — nor would it help to explain why “official” religion failed to realize its potential as opposition at this point, &amp; instead went on providing moral support for both State &amp; Capital.

Under the influence of Romanticism however there arose — both inside &amp; outside of “official” religion — a growing sense of spirituality as an alternative to the oppressive aspects of Liberalism &amp; its intellectual/artistic allies. On the one hand this sense led to a conservative-revolutionary form of romantic reaction (e.g. Novalis) — but on the other hand it also fed into the old heretical tradition (which also began with the “rise of Civilization” as a movement of resistance to the theocracy of expropriation) — and found itself in a strange new alliance with rationalist radicalism (the nascent “left”); William Blake, for example, or the “Blaspheming Chapels” of Spence &amp; his followers, represent this trend. The meeting of spirituality &amp; resistance is not some surrealist event or anomaly to be smoothed out or rationalized by “History” — it occupies a position at the very root of radicalism; — and despite the militant atheism of Marx or Bakunin (itself a kind of mutated mysticism or “heresy”), the spiritual still remains inextricably involved with the “Good Old Cause” it helped create.

Some years ago Regis Debray wrote an article pointing out that despite the confidant predictions of 19th century materialism, religion had still perversely failed to go away — and that perhaps it was time for the Revolution to come to terms with this mysterious persistence. Coming from a Catholic culture Debray was interested in “Liberation Theology”, itself a projection of the old quasi-heresy of the “Poor” Franciscans &amp; the recurrent rediscovery of “Bible communism”. Had he considered Protestant culture he might have remembered the 17th century, &amp; looked for its true inheritance; if Moslem he could have evoked the radicalism of the Shiites or Ismailis, or the anti-colonialism of the 19th century “neo-Sufis”. Every religion has called forth its own inner antithesis over &amp; over again; every religion has considered the implications of moral opposition to power; every tradition contains a vocabulary of resistance as well as capitulation to oppression. Speaking broadly one might say that up until now this “counter-tradition” — which is both inside &amp; outside religion — has comprised a “suppressed content”. Debray’s question concerned its potential for realization. Liberation Theology lost most of its support within the church when it could no longer serve its function as rival (or accomplice) of Soviet Communism; &amp; it could no longer serve this function because Communism collapsed. But some Liberation theologians proved to be sincere — and still they persist (as in Mexico); moreover, an entire submerged &amp; related tendency within Catholicism, exemplified in the almost Scholastic anarchism of an Ivan Illich, lingers in the background. Similar tendencies could be identified within Orthodoxy (e.g. Bakunin), Protestantism, Judaism, Islam, and (in a somewhat different sense) Buddhism; moreover, most “surviving” indigenous forms of spirituality (e.g. Shamanism) or the Afro-american syncretisms can find common cause with various radical trends in the “major” religions on such issues as the environment, &amp; the morality of anti-Capitalism. Despite elements of romantic reaction, various New Age &amp; post-New-Age movements can also be associated with this rough category.

In a previous essay we have outlined reasons for believing that the collapse of Communism implies the triumph of its single opponent, Capitalism; that according to neo-liberal global propaganda only one world now exists; &amp; that this political situation has grave implications for a theory of money as the virtual deity (autonomous, spiritualized, &amp; all-powerful) of the single universe of meaning. Under these conditions everything that was once a third possibility (neutrality, withdrawal, counter-culture, the “Third World”, etc.) now must find itself in a new situation. There is no longer any “second” — how can there be a “third”? The “alternatives” have narrowed catastrophically. The One World is now in a position to crush everything which once escaped its ecstatic embrace — thanks to the unfortunate distraction of waging an essentially economic war against the Evil Empire. There is no more third way, no more neither/nor. Everything that is different will now be subsumed into the sameness of the One World — or else will discover itself in opposition to that world. Taking this thesis as given, we must now ask where religion will locate itself on this new map of “zones” of capitulation &amp; resistance. If “revolution” has been freed of the incubus of Soviet oppression and is now once again a valid concept, are we finally in a position to offer a tentative answer to Debray’s question?

Taking “religion” as a whole, including even those forms such as shamanism that belong to Society rather than the State (in terms of Clastres’s anthropology); including polytheisms, monotheisms, &amp; non-theisms; including mysticisms &amp; heresies as well as orthodoxies, “reformed” churches, &amp; “new religions” — obviously the subject under consideration lacks definition, borders, coherence; &amp; it cannot be questioned because it would only generate a babel of responses rather than an answer. But “religion” does refer to something — call it a certain range of colors in the spectrum of human becoming — &amp; as such it might be considered (at least pro tem) as a valid dialogic entity &amp; as a theorizable subject. In the triumphant movement of Capital — in its processual moment so to speak — all religion can only be viewed as nullity, i.e. as a commodity to be packaged &amp; sold, an asset to be stripped, or an opposition to be eliminated. Any idea (or ideology) that cannot be subsumed into capital’s “End of History” must be doomed. This includes both reaction &amp; resistance — &amp; it most certainly includes the non-separative “re-linking” (religio) of consciousness with “spirit” as unmediated imaginal self-determination &amp; value-creation — the original goal of all ritual &amp; worship. Religion in other words has lost all connection with worldly power because that power has migrated off-world — it has abandoned even the State &amp; achieved the purity of apotheosis, like the God that “abandoned Anthony” in Cavafy’s poem. The few States (mostly Islamic) wherein religion holds power are located precisely within the ever-shrinking region of national opposition to Capital — (thus providing them with such potential strange bedfellows as Cuba!). Like all other “third possibilities” religion is faced with a new dichotomy: total capitulation, or else revolt. Thus the “revolutionary potential” of religion clearly appears — although it remains unclear whether resistance might take the form of reaction or radicalism — or indeed whether religion is not already defeated — whether its refusal to go away is that of an enemy, or a ghost.

In Russia &amp; Serbia the Orthodox Church appears to have thrown in its lot with reaction against the New World Order &amp; thus found new fellowship with its old Bolshevik oppressors, In Chechnya the Naqshbandi Sufi Order continues its centuries-old struggle against Russian imperialism. In Chiapas there’s a strange alliance of Mayan “pagans” &amp; radical Catholics. Certain factions of American Protestantism have been driven to the point of paranoia &amp; armed resistance (but even paranoids have some real enemies); while Native-american spirituality undergoes a small but miraculous revival — not a Ghost Shirt uprising this time, but a reasoned &amp; profound stand against the hegemony of Capital’s monoculture. The Dalai Lama sometimes appears as the one “world leader” capable of speaking truth both to the remnants of the Communist oppression &amp; the forces of Capitalist inhumanity; a “Free Tibet” might provide some kind of focus for an “interfaith” bloc of small nations &amp; religious groups allied against the transcendental social darwinism of the consensus. Arctic shamanism may re-emerge as an “ideology” for the self-determination of certain new Siberian republics — and some New Religions (such as Western neo-paganism or the psychedelic cults) also belong by definition or default to the pole of opposition.

Islam has seen itself as the enemy of imperial Christianity &amp; European imperialism almost from the moment of its inception. During the 20th century it functioned as a “third way” against both Communism &amp; Capitalism, &amp; in the context of the new One World it now constitutes by definition one of the very few existing mass movements which cannot be englobed into the unity of any would-be Consensus. Unfortunately the spearhead of resistance — “fundamentalism” — tends to reduce the complexity of Islam into an artificially coherent ideology — “Islamism” — which clearly fails to speak to the normal human desire for difference &amp; complexity. Fundamentalism has already failed to concern itself with “empirical freedoms” which must constitute the minimal demands of the new resistance; for example, its critique of “usury” is obviously an inadequate response to the machinations of the IMF &amp; World Bank. The “gates of Interpretation” of the Shariah must be re-opened — not slammed shut forever — and a fully-realized alternative to Capitalism must emerge from within the tradition. Whatever one may think of the Libyan Revolution of 1969 it has at least the virtue of an attempt to fuse the anarcho-syndicalism of ’68 with the neo-Sufi egalitarianism of the North African Orders, &amp; to create a revolutionary Islam — something similar could be said of Ali Shariati’s “Shiite socialism” in Iran, which was crushed by the ulemocracy before it could crystallize into a coherent movement. The point is that Islam cannot be dismissed as the puritan monolith portrayed in the Capitalist media. If a genuine anti-Capitalist coalition is to appear in the world it cannot happen without Islam. The goal of all theory capable of any sympathy with Islam, I believe, is now to encourage its radical &amp; egalitarian traditions &amp; to substruct its reactionary &amp; authoritarian modes of discourse. Within Islam there persist such mythic figures as the “Green Prophet” and hidden guide of the mystics, al-Khezr, who could easily become a kind of patron saint of Islamic environmentalism; while history offers such models as the great Algerian Sufi freedom-fighter Emir Abdul Qadir, whose last act (in exile in Damascus) was to protect Syrian Christians against the bigotry of the ulema. From outside Islam there exists the potential for “interfaith” movements concerned with ideals of peace, toleration, &amp; resistance to the violence of post-secular post-rationalist “neo-liberalism” &amp; its allies. In effect, then, the “revolutionary potential” of Islam is not yet realized — but it is real.

Since Christianity is the religion that “gave birth” (in Weberian terms) to Capitalism, its position in relation to the present apotheosis of Capitalism is necessarily more problematic than Islam’s. For centuries Christianity has been drawing in on itself &amp; constructing a kind of make-believe world of its own, wherein some semblance of the social might persist (if only on Sundays) — even while it maintained the cozy illusion of some relation to power. As an ally of Capital (with its seeming benign indifference to the hypothesis of faith) against “Godless Communism”, Christianity could preserve the illusion of power — at least until five years ago. Now Capitalism no longer needs Christianity &amp; the social support it enjoyed will soon evaporate. Already the Queen of England has had to consider stepping down as the head of the Anglican Church — &amp; she is unlikely to be replaced by the CEO of some vast international zaibatsu! Money is god — God is really dead at last; Capitalism has realized a hideous parody of the Enlightenment ideal. But Jesus is a dying-&-resurrecting god — one might say he’s been through all this before. Even Nietzsche signed his last “insane” letter as “Dionysus &amp; the Crucified One”; in the end it is perhaps only religion that can “overcome” religion. Within Christianity a myriad tendencies appear (or have persisted since the 17th century, like the Quakers) seeking to revive that radical messiah who cleansed the Temple &amp; promised the Kingdom to the poor. In America for instance it would seem impossible to imagine a really successful mass movement against Capitalism (some form of “progressive populism”) without the participation of the churches. Again the theoretical task begins to clarify itself; one need not propose some vulgar kind of “entryism” into organized Christianity to radicalize it by conspiracy from within. Rather the goal would be to encourage the sincere &amp; widespread potential for Christian radicalism either from within as an honest believer (however “existentialist” the faith!) or as an honest sympathizer from the outside.

To test this theorizing take an example — say Ireland (where I happen to be writing this). Given that Ireland’s “Problems” arise largely from sectarianism, clearly one must take an anti-clerical stance; in fact atheism would be at least emotionally appropriate. But the inherent ambiguity of religion in Irish history should be remembered: — there were moments when Catholic priests &amp; laity supported resistance or revolution, &amp; there were moments when Protestant ministers &amp; laity supported resistance or revolution. The hierarchies of the churches have generally proven themselves reactionary — but hierarchy is not the same thing as religion. On the Protestant side we have Wolfe Tone &amp; the United Irishmen — a revolutionary “interfaith” movement. Even today in Northern Ireland such possibilities are not dead; anti-sectarianism is not just a socialist ideal but also a Christian ideal. On the Catholic side… a few years ago I met a radical priest at a pagan festival in the Aran Islands, a friend of Ivan Illich. When I asked him, “What exactly is your relation to Rome?” he answered, “Rome? Rome is the enemy.” Rome has lost its stranglehold on Ireland in the last few years, brought down by anti-puritan revolt &amp; internal scandal. It would be incorrect to say that the Church’s power has shifted to the State, unless we also add that the government’s power has shifted to Europe, &amp; Europe’s power has shifted to international capital. The meaning of Catholicism in Ireland is up for grabs. Over the next few years we might expect to see both inside &amp; outside the Church a kind of revival of “Celtic Christianity” — devoted to resistance against pollution of the environment both physical &amp; imaginal, &amp; therefore committed to anti-Capitalist struggle. Whether this trend would lead to an open break with Rome and the formation of an independent church — who knows? Certainly the trend will include or at least influence Protestantism as well. Such a broad-based movement might easily find its natural political expression in socialism or even in anarcho-socialism, &amp; would serve a particularly useful function as a force against sectarianism &amp; the rule of the clerisy. Thus even in Ireland it would seem that religion may have a revolutionary future.

I expect these ideas will meet with very little acceptance within traditionally atheist anarchism or the remnants of “dialectical materialism”. Enlightenment radicalism has long refused to recognize any but remote historical roots within religious radicalism. As a result, the Revolution threw out the baby (“non-ordinary consciousness”) along with the bathwater of the Inquisition or of puritan repression. Despite Sorel’s insistence that the Revolution needed a “myth”, it preferred to bank everything on “pure reason” instead. But spiritual anarchism &amp; communism (like religion itself) have failed to go away. Indeed, by becoming an anti-Religion, radicalism had recourse to a kind of mysticism of its own, complete with ritual, symbolism, &amp; morality. Bakunin’s remark about God — that if he existed we would have to kill him — would after all pass for the purest orthodoxy within Zen Buddhism! The psychedelic movement, which offered a kind of “scientific” (or at least experiential ) verification of non-ordinary consciousness, led to a degree of rapprochement between spirituality &amp; radical politics — &amp; the trajectory of this movement may have only begun. If religion has “always” acted to enslave the mind or to reproduce the ideology of the ruling class, it has also “always” involved some form of entheogenesis (“birth of the god within”) or liberation of consciousness; some form of utopian proposal or promise of “heaven on earth”; and some form of militant &amp; positive action for “social justice” as God’s plan for the creation. Shamanism is a form of “religion” that (as Clastres showed) actually institutionalizes spirituality against the emergence of hierarchy &amp; separation — &amp; all religions possess at least a shamanic trace.

Every religion can point to a radical tradition of some sort. Taoism once produced the Yellow Turbans — or for that matter the Tongs that collaborated with anarchism in the 1911 revolution. Judaism produced the “anarcho-zionism” of Martin Buber &amp; Gersholm Scholem (deeply influenced by Gustav Landauer &amp; other anarchists of 1919), which found its most eloquent &amp; paradoxical voice in Walter Benjamin. Hinduism gave birth to the ultra-radical Bengali Terrorist Party — &amp; also to M. Gandhi, the modern world’s only successful theorist of non-violent revolution. Obviously anarchism &amp; communism will never come to terms with religion on questions of authority &amp; property; &amp; perhaps one might say that “after the Revolution” such questions will remain to be resolved. But it seems clear that without religion there will be no radical revolution; the Old Left &amp; the (old) New Left can scarcely fight it alone. The alternative to an alliance now is to watch while Reaction co-opts the force of religion &amp; launches a revolution without us. Like it or not, some sort of pre-emptive strategy is required. Resistance demands a vocabulary in which our common cause can be discussed; hence these sketchy proposals.

Even assuming we could classify all the above under the rubric of admirable sentiments, we would still find ourselves far from any obvious program of action. Religion is not going to “save” us in this sense (perhaps the reverse is true!) — in any case religion is faced with the same perplexity as any other former “third position”, including all forms of radical non-authoritarianism &amp; anti-Capitalism. The new totality &amp; its media appear so pervasive as to fore-doom all programs of revolutionary content, since every “message” is equally subject to subsumption in the “medium” that is Capital itself. Of course the situation is hopeless — but only stupidity would take this as reason for despair, or for the terminal boredom of defeat. Hope against hope — Bloch’s revolutionary hope — belongs to a “utopia” that is never wholly absent even when it is least present; &amp; it belongs as well to a religious sphere in which hopelessness is the final sin against the holy spirit: — the betrayal of the divine within — the failure to become human. “Karmic duty” in the sense of the Bhagavad Gita — or in the sense of “revolutionary duty” — is not something imposed by Nature, like gravity, or death. It is a free gift of the spirit — one can accept or refuse it — &amp; both positions are perilous. To refuse is to run the risk of dying without having lived. To accept is an even more dangerous but far more interesting possibility. A version of Pascal’s Wager — not on the immortality of the soul this time, but simply on its sheer existence.

To use religious metaphor (which we’ve tried so far to avoid) the millennium began five years before the end of the century, when One World came into being &amp; banished all duality. From the Judao-Christiano-Islamic perspective however this is the false millennium of the “Anti-Christ”; which turns out not to be a “person” (except in the world of Archetypes perhaps) but an impersonal entity, a force contra naturam — entropy disguised as life. In this view the reign of iniquity must &amp; will be challenged in the true millennium, the advent of the messiah. But the messiah is also not a single person in the world — rather, it is a collectivity in which each individuality is realized &amp; thus (again metaphorically or imaginally) immortalized. The “people-as-messiah” do not enter into the homogenous sameness nor the infernal separation of entropic Capitalism, but into the difference &amp; presence of revolution — the struggle, the “holy war”. On this basis alone can we begin to work on a theory of reconciliation between the positive forces of religion &amp; the cause of resistance. What we are offered here is simply the beginning of the beginning.

Dublin, Sept. 1, 1996

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Poetry: Anna Akhmatova

Muse

1924

When, in the night, I wait for her, impatient,

Life seems to me, as hanging by a thread.

What just means liberty, or youth, or approbation,

When compared with the gentle piper’s tread?

And she came in, threw out the mantle’s edges,

Declined to me with a sincere heed.

I say to her, “Did you dictate the Pages

Of Hell to Dante?” She answers, “Yes, I did.”

The Grey-Eyed King

Hail! Hail to thee, o, immovable pain!

The young grey-eyed king had been yesterday slain.

This autumnal evening was stuffy and red.

My husband, returning, had quietly said,

“He’d left for his hunting; they carried him home;

They’d found him under the old oak’s dome.

I pity the queen. He, so young, past away!…

During one night her black hair turned to grey.”

He found his pipe on a warm fire-place,

And quietly left for his usual race.

Now my daughter will wake up and rise –

Mother will look in her dear grey eyes…

And poplars by windows rustle as sing,

“Never again will you see your young king…”

Our Native Earth

1961

There are not any people in the world –

So simple, lofty, tearless — like us.

1922

We do not carry it in lockets on the breast,

And do not cry about it in poems,

It does not wake us from the bitter rest,

And does not seem to us like Eden promised.

In our hearts, we never try to treat

This as a subject for the bargain row,

While being ill, unhappy, spent on it,

We even fail to see it or to know.

Yes, this dirt on the feet suits us fairly,

Yes, this crunch on the teeth suits us just,

And we trample it nightly and daily –

This unmixed and non-structural dust.

But we lay into it and become it alone,

And therefore call this earth so freely — my own.

“You, Who Was Born…”

1956

You, who was born for poetry’s creation,

Do not repeat the sayings of the ancients.

Though, maybe, our Poetry, itself,

Is just a single beautiful citation.

“They Didn’t Meet Me…”

1913

They didn’t meet me, roamed,

On steps with lanterns bright.

I entered quiet home

In murky, pail moonlight.

Under a lamp’s green halo,

With smile of kept in rage,

My friend said, “Cinderella,

Your voice is very strange…”

A cricket plays its fiddle;

A fire-place grew black.

Oh, someone took my little

White shoe as a keep-sake,

And gave me three carnations,

While casting dawn eyes –.

My sins for accusations,

You couldn’t be disguised.

And heart hates to believe in

The time, that’s close too,

When he will ask for women

To try on my white shoe.

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Have A Good One!

Event Horizons: Dreaming Future

Some kind of dialog is now going on between individual human beings and the sum total of human knowledge and…nothing can stop it.—Terence McKenna

On The Music Box EarthRites Radio Testing! Both High and Low ends. Cut and Paste these into your media player. New Stuff on Later Today!

http://87.194.36.124:8000/radio for DSL/Cable

http://87.194.36.124:8001/radio-low for Dial-Up

So Radio Testing has been going on this weekend, and various projects. Had a great Thanksgiving, and then celebrated our friend Randy’s 50th Birthday on Friday night… lots of people in and out, generally a very good time for all this weekend.

I had long been fascinated with a series of collages that I had seen in various publications/on record covers and on-line over the years. Thanks to Derek Robinson, who dropped The Legend of the Great Dismal Maroons into my e-mailbox, I now know who was the artist of these various bits, “James Koehnline. If you have seen a Bill Laswell cover, or Hakim Beys’ “Taz” you would recognize his works. We are featuring his art and his poem/article today.

later,

Gwyllm

On The Menu

The Links

Bill Laswell Axiom Sound System Musical Freezone

Koans

The Legend of the Great Dismal Maroons

Art: James Koehnline

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The Links:

Drunken Swedish moose drowns after fermented apple binge…

Zombies Sue Police…

The first remarkable close-up pictures of animals in the womb

From Rob on TribeNet: Virtual Aurora in Finland…

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Bill Laswell Axiom Sound System Musical Freezone 06 (part1)

Bill Laswell Axiom Sound System Musical Freezone 06 (part2)

Bill Laswell Axiom Sound System Musical Freezone 06 (part3)

Bill Laswell Axiom Sound System Musical Freezone 06 (part4)

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Koans:

The Subjugation of a Ghost

A young wife fell sick and was about to die. “I love you so much,” she told her husband, “I do not want to leave you. Do not go from me to any other woman. If you do, I will return as a ghost and cause you endless trouble.”

Soon the wife passed away. The husband respected her last wish for the first three months, but then he met another woman and fell in love with her. They became engaged to be married.

Immediately after the engagement a ghost appeared every night to the man, blaming him for not keeping his promise. The ghost was clever too. She told him exactly what had transpired between himself and his new sweetheart. Whenever he gave his fiancee a present, the ghost would describe it in detail. She would even repeat conversations, and it so annoyed the man that he could not sleep. Someone advised him to take his problem to a Zen master who lived close to the village. At length, in despair, the poor man went to him for help.

“Your former wife became a ghost and knows everything you do, ” commented the master. “Whatever you do or say, whatever you give your beloved, she knows. She must be a very wise ghost. Really you should admire such a ghost. The next time she appears, bargain with her. Tell her that she knows so much you can hide nothing from her, and that if she will answer you one question, you promise to break your engagement and remain single.”

“What is the question I must ask her?” inquired the man.

The master replied: “Take a large handful of soy beans and ask her exactly how many beans you hold in your hand. If she cannot tell you, you will know that she is only a figment of your imagination and will trouble you no longer.”

The next night, when the ghost appeared the man flattered her and told her that she knew everything.

“Indeed,” replied the ghost, “and I know you went to see that Zen master today.”

“And since you know so much,” demanded the man, “tell me how many beans I hold in this hand!”

There was no longer any ghost to answer the question.

—–

No Attachment to Dust

Zengetsu, a Chinese master of the T’ang dynasty, wrote the following advice for his pupils:

Living in the world yet not forming attachments to the dust of the world is the way of a true Zen student.

When witnessing the good action of another encourage yourself to follow his example. Hearing of the mistaken action of another, advise yourself not to emulate it.

Even though alone in a dark room, be as if you were facing a noble guest. Express your feelings, but become no more expressive than your true nature.

Poverty is your treasure. Never exchange it for an easy life.

A person may appear a fool and yet not be one. He may only be guarding his wisdom carefully.

Virtues are the fruit of self-discipline and do not drop from heaven of themselves as does rain or snow.

Modesty is the foundation of all virtues. Let your neighbors discover you before you make yourself known to them.

A noble heart never forces itself forward. Its words are as rare gems, seldom displayed and of great value.

To a sincere student, every day is a fortunate day. Time passes but he never lags behind. Neither glory nor shame can move him.

Censure yourself, never another. Do not discuss right and wrong.

Some things, though right, were considered wrong for generations. Since the value of righteousness may be recognized after centuries, there is no need to crave an immediate appreciation.

Live with cause and leave results to the great law of the universe. Pass each day in peaceful contemplation.

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The Legend of the Great Dismal Maroons

(Swamp Rats of the World Unite! A Secret History of “The Other America”)

James Koehnline

I. Oh, My Brothers

Freemasonry arose as a white, middle-to-upper class male conspiracy against God and King which sought to establish a new deal of the ages, a wholly rational infrastructure, administered by white male land-owners of the merchant class, so beautifully logical in its operations as to cause order to reign forever, in spite of human nature. White because the child-races were not ready. Male because logic was alien to women. Landowners because they alone knew responsibility. Merchants because they knew how to balance the books. The celestial clockwork of the church was to be anchored firmly in the earth. The royal monopoly on nobility was to be smashed and redistributed among all who could pass the entrance exam and return the secret handshake. So constituted, Freemasonry was not so much a body as a big fat head in search of a muscular mass to ride into the perfectible future. It succeeded with a vengeance in realizing the glorious dream: A racist, sexist, reductivist, venal order, headed by lawyers and accountants; an order so universally established that its logic is almost inescapable. Nearly everyone serves the planetary work and war machine, and a great many subscribe to its religion of profits and progress, persuaded by its logic– Ya gotta work to survive. Freemasonry, hybrid seed of the Renaissance quest to reassemble the potsherds of the Golden Age, spent its l7th-Century adolescence sifting through sand-piles of symbols, searching for portents, seeking the future in the detritus of the past. America opened her arms and offered herself as an only-slightly-smudged slate on which to write the New Jerusalem. In the eighteenth century, after Newton fused heaven and earth, the project began to seem more practical than philosophical. Gravity was the key by which their mad celestial schematics could be drawn down to enshroud the earth, to impose the map upon the unruly territory. No matter that the fit was imprecise, that the great, green riot of life was forever poking through the gaps, mocking from beyond the edges. No matter that our movement and speech were infected with its mad jazz patterns. When you live IN the map you hardly notice these things, any more than you notice the nameless ones silently slipping beyond the pale, leaving the map behind. Who cares who goes there, who goes nowhere?

II. Beyond The Pale.

In 1717 the Grand Lodge of England was formed and the “respectable” half of masonry began pushing the “irregulars” off the map. Tradesmen, including any stone masons who might have been in Freemasonry, were among the exiles. In 1741 members of the black-listed lodges staged a wild masonic parade in London to ridicule the Grand Lodge. They called themselves Scald Miserable Masons. By this time numbers of exiled masons were washing up on the American shores- convicts, vagrants, rebels, Irish- sentenced or sold into plantation servitude from which they escaped at their earliest convenience. Most headed west of the seaboard colonies, keeping ahead of the advancing map, (the great wagon road making its way, north to south and west,) joining the multi-racial maroon communities of the South Carolina hills and elsewhere, some whole communities calling themselves Freemasons. But we may safely assume that at least a few of these Scald Miserable Masons were guided to the secret maroon capital of the upper south, there to become citizen-warriors of the Great Dismal Swamp, on the Atlantic coast where Virginia and Carolina meet, the heart of the New World.

III. The Other America

Ever since 1524 when the Spanish founded the first European (and African) settlement in what is now the U.S., slaves had been walking away from bondage, joining or forging alliances with friendly Indian nations. In the early days most of these Maroons were white- at least from among the English colonies- Irish and poor English convicts, indentured servants and slaves. There were also a great many Americans who had been taken as slaves and escaped, only to find their tribes decimated. The growth of the African slave trade brought increasing numbers of Africans into the Maroon camps. In 1586 Sir Francis Drake, returning north from the wars with Spain in the Caribbean, carried a shipload of former Spanish slaves- 300 South American Indians, 200 Guinea Coast Africans, 200 Moors- as a sort of gift to the English colonists on Roanoke Island, (Raleigh’s second attempt to establish a colony there). No sooner had they arrived than a great storm blew up, frightening the English back to England with Drake. When they returned a year later to try again they were dismayed to find that their servants had deserted, joined the Indians on the mainland. A year later, when Raleigh’s ships returned to reprovision the colony the white colonists had also deserted. Raleigh’s agents could find no trace of them on the mainland and the Indians just shrugged their shoulders. Perhaps they were hiding out in the nearly impenetrable Great Dismal Swamp nearby. Perhaps, four hundred years ago, these Maroons of four continents held a big pow-wow, dedicating themselves to the fight against slavery even then As the English colonies up and down the Atlantic seaboard bustled with new settlement and commerce, North Carolina, the ancient Albemarle, was strangely silent. The lords proprietors collected enough rent to keep themselves comfortable and left the inhabitants to their own devices. The Tuscarora nation still exercised considerable influence in the region, and the settlers, it seems, had no objection to this arrangement. The settlers were, by and large, Maroons. By 1650 they had their own government under Nathaniel Batts, who converted to the Tuscarora religion and was accepted as an honored member of the tribe. The settlers had full representation in the governing councils of the Tuscarora nation. New fugitives arrived regularly to join them. They lived at their ease, hunting, fishing, trapping, adventuring together and generally celebrating their good fortune to live free and among friends. By 1708 political forces in England had determined that the time had arrived to develop North Carolina as a commercial plantation slavery colony. This necessitated a full-scale war against the old settlers, which was followed by a full-scale war with their allies, the Tuscarora nation. The British declared victory and established their colony. The Maroons never admitted defeat. They retreated to the depths of the Great Dismal Swamp and from their sanctuary waged a 160 year guerrilla war against slavery. In the end, they won. They fought alongside the British under Lord Duninore in the revolution, because Dunmore promised an end to slavery and gave them uniforms with a special sash that read “Freedom For Slaves”. They fought as “Buffalo Soldiers” on the side of the Union in the Civil War, holding all the surrounding territory without army support. In between, they sent out continuous raiding parties to free slaves and discourage slavers. They established an extensive communication system throughout the upper south through a network of plantation preachers and conjuremen and women. The swamp had been considered a holy place by the Indians since time immemorial. It was now doubly’so for the slaves and Maroons. There were many Maroon enclaves up and down the coast in the swamps and pine barrens but none larger or more militant than the Great Dismal. Here was the original Rainbow Coalition. With Emancipation they left the swamp to make a life in the open, but their triumph was short-lived. Some were absorbed into the African-American community, some went to the reservations and a few passed for white, but the majority had no desire to be so segregated. This was true of the other maroon enclaves as well. They emerged to find slavery being replaced by a rigid caste system that had no place for them. They were marginalized, isolated and despised. Some even went back to the swamps. They were our Dark Secret, an enormous blind-spot in our collective psyche. Within twenty years liberal progressive Christians had launched a “scientific” crusade to deal with the problem:the American Eugenics movement. By the early years of this century they were promoting a Final Solution- compulsory sterilization. In 1907 Indiana was the first state to pass a compulsory sterilization law. It was aimed at a nomadic, tri-racial tribe in that state, the Tribe of Ishmael. Rather than submit to this the Ishmaelites dispersed. This law, which came to be known as “The Indiana Plan,” seemed like such a great idea that within twenty years 29 states had adopted similar Eugenic laws and the Indiana Plan had been adopted by seven European countries, most notably Germany, where it served as the legal foundation for an escalating series of racial laws that led, ultimately, to the Nazi Final Solution. At Nuremburg after the war there was much debate over whether or not forced sterilization could be prosecuted as a war crime. Of course, they decided it could not be, as it was still legal in the U.S. Today the descendants of the Maroons are still with us, some still living in the cracks, many more have blended into the crowds of the nameless. You may be one, in blood, or spirit, or both. Search the dark, rough recesses of your heart and mind. See if you can find traces of that Other America, the one that did not build its celestial city on a foundation of cruelty, murder and deceit, but gathered the exiles of four continents in its Great Dismal City of Refugee.

IV. Toward The Swamp – The Way Home

Trapped between faith and fear, progressive liberalism is adrift in the current of modernity which eats away at faith and builds fear, moving toward an end which is only that: Finis. Lacking an articulate alternative, lacking, too, the communal basis of alienation, ours is a vague search for something which is missing. What is it? The counter-culture has always been just that. A negation bound up with what it rejects; the underside of liberalism. Its notions of human communion are tied to the immediate realization of something very like the old liberal utopia- total private liberty and gratification of desire. That old utopia is wholly blind to the nature of communion, rooted in self-loathing and fear of the other; hostility to the ego, a desire to blot it out; fraternity as alliance of embattlement again. The possibility of citizenship has been eclipsed, and, having been eclipsed, it waits to be bloom anew. It awaits a new polity, and in the dismal swamp heart of the “inner” city something stirs. Still we hide our bones for fear of being born because birth’s first lesson is loneliness. To build a new city among these multitudes of strangers we must learn to recognize our fellow citizens when chance shall throw us together, and find the means for affirming our mutual “patriotism.” We are obliged to set an example, to be the preachers and poets and tellers of tales of the great dismal city of refuge. We must steer clear of the Jeffersonian fraternal ideal which, in the name of unity, blows up such a cloud of sentiment as to obscure a dark and violent city. We must avoid charity as the plague it is, with its ethic of condescension. We must remember that war is no medicine for loneliness. Try love-laughter-song-dance, the tonics, before resort to narcotics and final solutions. In the lonely crowds of the urban wilderness there is mingled a saving remnant, a band of brothers and sisters, mostly unknown to each other, whose lavish hearts still accommodate the possibility of The Other America- who are holding the pass, so to speak, until we are ready, each in his or her own time, to go back over all the rough, dark places, to try, and finally, to fathom our old love-America. We must make the pilgrimage of Huck Finn, back to the beginning, divesting ourselves of false romance, disciplining our imagination in the school of nature, seeking fraternity with the strong victim, one to one, with the strength of personal character and devotion such that both of us are stretched toward our full stature. Then we shall find ourselves in the Great Dismal City of Refuge, candidates for citizenship. If we have learned well to recognize ignorance and dependence in ourselves and the world at large, and if we have learned to draw on the inexhaustible well of humor within which laughs aside our fears and pretensions, cheering us in our search for a true humanity, then we shall be the shining citizens of the Great Dismal City of Refuge, brothers and sisters in the global swamp-rat communion.

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Biography – James Koehnline – Born in Columbus, Ohio, Dec. 6, 1955.

Childhood in Flint, Michigan, Cleveland, Ohio and Harrisburg, Pennsylvania Family moved to Chicago area in 1970, where I began to think of myself as an artist. Inherited my father’s love of surrealism, fantastic art, William Blake, science fiction, etc., to which I added psychedelia, anarchism, sound collage, Eastern philosophy, etc.

Hung around with Chicago Surrealist Group during their International Exhibition at Gallery Black Swan in 1976, where I premiered my animated film, “Dogs Shall Eat Their Masters”. Took a class with Harry Bouras in 1978 and he remained a friend and mentor until his death in 1990.

In the early 80s my old friend Scott Marshall drew me into radio work (WZRD) and a noisy band we called the Burden of Friendship. For a while the band’s extended family formed the North Shore Industrial League, which held late-night noise orgies at a derelict steel foundry.

In 1985 I got together with six activist-artist friends to rent the huge top floor of an old department store in the Logan Square neighborhood and open the Axe Street Arena, a gallery and performance space for art and politics, with plenty of room left over for studios, and living space for 9+.

While curating the Haymarket Centennial International Mail Art Exhibition with Ron Sakolsky, I made the acquaintance if the mysterious Hakim Bey. I have been collaborating and conspiring with him ever since. Through Bey I was introduced to and joined the Brooklyn-based publishing collective Autonomedia, and the Moorish Orthodox Church. I worked as a librarian for three and a half years, spending much of my time at work doing historical research which eventually became the book GONE TO CROATAN, and most of my time away from work creating hundreds of black and white collages for the zine scene, 46 of which were collected in the book MAGPIE REVERIES.

In 1991, my girlfriend (now my wife), Andrea Frank and I moved to Seattle for a change of scenery. Here I got started doing book and magazine covers and illustrations, cooking up the Autonomedia Calendar of Jubilee Saints, working with Antero Alli on his quarterly journal of imaginative trouble, Talking Raven, doing a continuing series of CD covers for various projects of Bill Laswell’s, and trying to make ends meet by dealing in used books and painting houses.

In 1995 I got a computer and started working in Photoshop.

Mr. Watts I Presume…

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The Edition that took so much more… I have been working on the Earthrites site, and this entry for 2 days. Organizing has never been me forte’ and I must admit the dyslexic side of me usually wins in this situation.

Lots of friends in and out, some leaving for the south others camping for coffee. More later, must post now…

Cheers,

Gwyllm

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Notes of Interest Re: Earthrites.org

Going through those changes and all that

New additions to the current manifestation of Earthrites.org…

I am happy to say that we are moving further along in the works of Diane Darlings’ Book “The Red Queen”.

Chapter 2 has been added, “The Harvest Queen”.

If you get a chance check Chapter 2 of “The Red Queen” at: Earthrites Magazine…It is a very good read, and picking up good momentum.

There are new additions in the Poetry Section as well:

I would like to welcome Will Penna to the EarthRites Poetry Section!

Will is another writer of note, you can find his works in The Entheogen Review, to CSP, and various journals of the emerging Culture.

He brings some 40 plus years of his poetry to our great delight.

We’ve added a John Keats page, and another addition as well to the Poetry Resources Section is The Pan Page; Lyrics and Poetry from the 5th Century BC to the 20th Century. I think you might enjoy these new pages.

Please check them out at: EarthRites Poetry Resources

With that all taken care of, we are about to get our first snow here in Portland for the year!

On Todays’ Menu

The Links

Pink Floyd – Any Colour You Like / Eclipse

George Frederick Watts – Biography

The Eric-Fine of Lugh

Poetry For A November Afternoon: George William Russell aka A.E.

Art: George Frederick Watts

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The Links:

Clark Heinrich: Magické houby v náboženství a alchymii

Alien Abduction: real if only imagined

Tomb find reveals pre-Inca city

Stoners have problems organising world’s biggest joint

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Pink Floyd – Any Colour You Like / Eclipse

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George Frederick Watts

Painter of portraits, historical and allegorical subjects and sculptor. Watts lived at 33 Upper Norton Street (1837); 1 Clipstone Street (1838); 14 Clipstone Street (1840). After a long trip to Italy, Watts visited Henry Thoby Prinsep and his wife, Sara, at Little Holland House, Kensington, supposedly for a short stay in 1851, but he lived there until 1875. Their home was a Bohemian centre for artists and writers like Tennyson, Julia Margaret Cameron and several young Pre-Raphaelites. Watts had been depressed when he moved in, but the Prinsep home provided him with a secure environment in which he gained confidence and he painted many portraits of the visiting eminent Victorians.

In 1865 Watts met the Manchester patron Charles Rickards, who began to buy his non-narrative symbolic paintings. This side of Watt’s work was not revealed to the public until the first Grosvenor Gallery exhibition of 1877, at which he exhibited the large version of G. F. Watts, Love and Death (z.243) (z243). It was at this same exhibition that JW exhibited Nocturne in Black and Gold: The Falling Rocket (YMSM 170), provoking Ruskin’s criticism. Watts’ praise of At the Piano (YMSM 24), encouraged Luke Ionides’ father to commission Portrait of Luke A. Ionides (YMSM 32). Probably in December 1896, JW drew Caricature of G. F. Watts (M.1483), a reference to Watt’s G. F. Watts, The Minotaur (z.242) (z242), which was exhibited in his retrospective show at the New Gallery in 1896, where it attracted little comment.

Watts lived at Melbury Road, London, and in 1881 he turned his studio into a gallery. Watts’s status (and an indication of his personality) is underlined by his refusal of a baronetcy in 1885 and again in 1894. However, he accepted the new Order of Merit in 1902. In 1891 he settled at Limnerslease, in Compton, Surrey, with his second wife. A craftswoman in her own right, Mary Watts set up a pottery, designing and decorating in an Art Nouveau style the Mortuary Chapel dedicated to Watts’s memory. The nearby Watts Gallery contains a representative collection of his works.

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The Eric-Fine of Lugh

<img width='457' height='135' border='0' hspace='5' align='left' src='http://www.earthrites.org/turfing2/uploads/celt37.jpg' alt='' /

The chiefs of the Tuatha De Danaan thronged round Lugh on the Hill of Usna. Lugh stood on the summit, and the Sword of Light was bare in his hand: all the hill below him shone with a radiance like white silver.

“Chiefs,” cried Lugh, “behold the Sword! Ye should have three great jewels to match it.

Where are the Spear of Victory, the Cauldron of Plenty, and the Stone of Destiny?”

The Tuatha De Danaan bowed their heads and veiled their faces before Lugh, and answered:

“The Fomor have taken the Cauldron of Plenty and the Spear of Victory from us. Ask the Earth of Ireland for the Stone.”

Lugh whirled the Sword till it became a glancing wheel of light, and cried:

“O Earth of Ireland, sacred and beloved, have you the Lia Fail, the Stone of Destiny?”

A strong sweet music welled up from the earth, and every stone and every leaf and every drop of water shone with light till all Ireland seemed one vast crystal, white and shining. The white light changed to rose, as it had been a ruby; and the ruby to sapphire; and the sapphire to emerald the emerald to opal; the opal to amethyst; and the amethyst to diamond, white and radiant with every colour.

“It is enough! ” cried Lugh. “I am well answered: the earth of Ireland has kept the Stone.”

“O Chiefs,” he said, “raise up your foreheads. Though ye have not the jewels ye have the scars of battle-combat, and ye have endured sorrow and hardship for ye have known what it is to be exiles in your own land. Let us swear brotherhood now by the Sword and the Stone that we may utterly destroy the Fomor and cleanse the world. Hold up your hands and swear, as I and those who came with me from Tir-nan-Oge will swear, and as the Sacred Land will swear, that we may have one mind and one heart and one desire amongst us all.”

Then the De Danaans lifted up their hands and swore a great oath of brotherhood with the Earth and with the hosts of the Shining Ones from Tir-nan-Oge. They swore by the Sword of Light and the Stone of Destiny; by the Fire that is over the earth; and the Fire that is under the earth; and the Fire in the heart of heroes. They swore to have one mind, one heart, and one desire, until the Fomor should be destroyed. Lugh swore the same oath, and all his shining comrades from Tir-nan-Oge swore it. The hills and valleys and plains and rivers and lakes and forests of Ireland swore it–they all fastened the bond of brotherhood on themselves.

“Let us go hence,” said Lugh, when the oath was ended, ” and make ready for the great battle.”

At his word all the chiefs departed, each going his own road.

Cian, the father of Lugh, was crossing the plain of Louth that is called Moy Myeerhevna: he lifted up his eyes and saw the three sons of Turann coming towards him. There was black hatred between himself and the Sons of Turann, and he was minded not to meet them. He took the form of a wild boar and hid himself with a herd of swine. Brian, Ur, and Urcar, the sons of Turann, saw him do it, and anger leaped in them.

“Come forth!” they cried. “Show your face to us.”

Cian did not come forth.

Ur and Urcar changed themselves into hounds and hunted the strange boar from the herd.

Brian made a cast of his spear at it, and when Cian felt the wound, he cried out:

“Hold! Brian, son of Turann: do not slay me in the form of a pig!”

“Take your own form.”

Cian took his own form, and said:

“Ye see my face now, Sons of Turann, with blood on it. Well ye knew me from the first, and well I knew you–Oath-Breakers!”

“The bands of death on your poisonous tongue!” said Urcar. “Take back your word

“I will not take it back, Sons of the Adder. Slay me! and every drop of blood will cry out on you–your very weapons will cry Out on you in the Place of Assembly.”

“We will slay you with weapons that cannot cry out,” said the Sons of Turann, and they lifted great stones and rocks from the earth and stoned Cian till he was dead.

The Sons of Turann buried the body of Cian the depth of a man’s height in the ground, but the earth refused to hide the body and cast it up again before them. They buried it a second time, and a second time the earth refused to hide the body and cast it up before them. Six times they buried it, and six times the earth cast it up. They buried it the seventh time, and that time the earth made no sign. The body of Cian was hidden. The Sons of Turann hastened away from the place and went to the court of King Nuada to show themselves with the other warriors.

The earth sent a little wind to Lugh LauveFauda. It touched his face and eyelids; it lifted the thick curls of his hair; it touched his hand as a hound touches the hand of a beloved master, and Lugh knew the wind had come for him. He followed it till he reached the place where Cian had been slain.

“O Lugh,” said the earth, “the bond of brotherhood is broken. The Sons of Turann have slain your father. Look what a poor torn thing I cover!”

The Earth laid bare the body of Cian. Lugh looked at the mangled blood-stained body, and at the trampled dishonoured earth, and in his eyes two tears slowly gathered. He shook them away, and then he saw that the earth had sent up a little well of pure water close to him. He bent over it.

“O Earth,” he said, “forgive the broken bond!”

The little spring in the heart of the well leaped in answer, and nine crystal bubbles rose through the water. Lugh. made a cup of his two hands and lifted water from the well. He sprinkled it on the torn earth, and greenness came again to the trampled grass. He sprinkled it on the bruised body of his father, and it became whole and white again.

“O Earth,” he said, “most noble and beloved, I will avenge your wrong.”

“O Father,” he said, “you shall yet send help for the battle, and the hands of your slayers shall bring it. ‘Tis not wearisome to wait for news of victory in Moy Mell, for all the winds that blow there are winds of beauty, and now you have the crimson flowers beneath your feet and the radiance of the Silver Fleece about you.”

He laid the body of Cian tenderly in the earth and went to seek the slayers at the court of King Nuada.

Nuada sat in his royal seat. There was a white light about him as it had been a fleece of silver, and round his head a wheel of light pulsed and beat with changing colours. His face was joyous and the faces of the Tuatha De Danaan were joyous. The great door of the dun was open and De Danaan chiefs came and went through. it.

Lugh came into the dun and with him came such heaviness of heart that joy was shaken from the assembly.

“Why is the hero-light gone from your forehead, O Lugh, Ildana?” said Nuada.

“It is because I have seen the dead body of my father–and the earth trampled into mire and blood.”

The light went from the head of Nuada and he veiled his face. All the chiefs bowed their heads and raised the three sorrowful cries of the keene. Only the three sons of Turann remained with haughty eyes and unbowed heads.

“O Wind of Misfortune,” cried the chiefs, “that brought the Fomor at the first to us!”

“It was not from the Fomor, O Chiefs, that Cian, Son of Dian-Cecht, got death–the hands that slew him have sworn the oath of brotherhood.”

“Name his slayers!” cried Nuada; “and though they be our noblest and most loved–though they be even the Sons of Turann–they shall perish utterly!”

“The slayers are the three sons of Turann!” Nuada looked on the three Sons of Turann, and when he saw they had no words to answer Lugh his heart failed him, for the three were the mightiest and most beautiful of his warriors and there was no one with more hero-gifts than Brian unless it were the Ildana himself.

“Let them perish! ” said Nuada.

“Nay, King of the Tuatha De Danaan,” said Lugh,” let them make good the battle-loss! Let them pay eric for the warrior they have slain!”

“You are well named the Ildana,” said the King, “for truly wisdom is with you!” and then he said to the Sons of Turann. “Will ye make good the battle-loss? Will ye pay eric for Cian, son of Dian-Cecht? “

They answered: “We will pay eric: let Lugh Lauve Fauda ask it of us.”

“I ask three apples, a pig-skin, a spear, a chariot with two horses, seven swine, a hound, a cooking-spit, and three shouts on a hill.”

“You have stretched out your hand for a small eric-fine, Lugh the Long-Handed.”

“I have not stretched out my hand for a small fine, Brian, son of Turann. The apples I ask are three golden apples from the tree that is watched by sleepless dragons in the Eastern half of the world. The skin I ask is the skin of that pig before whom rivers of water turned into rivers of wine. The skin has power to turn whatever water it touches into wine, and if it be wrapped about a man wounded to death it will give him back his life and make his body clean and whole again. It is the jewel in a great king’s treasure-house, and ye will not find it easy to get. The spear I ask is the fiery victory-giver that is kept in times of peace with its head sunk in a cauldron of magic water lest it should destroy the world. The chariot I ask is the chariot of Dobar: it outshines all chariots that have been made or shall be made. The horses yoked to it do not draw back their feet from the sea-waves: their going is as lordly on the wide plain of the sea as it is on the land. The seven pigs I ask are the pigs of Asal, the King of the Golden Pillars–though they be killed and eaten to-day, they will be alive and well tomorrow, and whoso eats of them shall never know what it is to lack strength. The hound is the hound Failinis. He is brighter than the sun at mid-summer. The beasts of the forest are astonished at the sight of him: they have no strength to contend against him. The cooking-spit is a guarded flame. Fifty-three women keep it in the island of Caer, in the green stillness that is under the sea-waves. The three shouts must be given on the hill that is guarded by Midkena and his sons–no champion since the beginning of time has raised a victory-shout on that hill. I have named my eric, sons of Turann. Do ye choose to pay it, or will ye humble yourselves and ask grace? “

“We will pay the eric,” said the sons of Turann, and they went forth from the Court of King Nuada.

When the three brothers entered their father’s dun they sat down in sorrow and heaviness and there was no word between them till their sister Enya came to them.

“Why does sorrow darken your faces and the faces of the household? ” she asked. “What grief has come upon you?”

“We have slain Cian, son of Dian-Cecht, the father of Lugh Lauve Fauda!”

“Alas!” cried Enya, and she beat her hands together. “Alas! ye have broken Lugh’s protection out of Ireland: he will not fight in the Great Battle now!”

“Lugh will fight in the Great Battle, but he has laid on us an eric that bows us to the grave-mould.”

“What eric?”

“He asks the Hound Failinis; and the Spear of Victory–he asks the Seven Treasures of the World!”

“We are undone! ” said Enya. “Destruction has come upon us!”

While she spoke they heard the approaching footsteps of those who attended Turann.

“Let us go,” said Urcar, “before our father sees that good days are gone from us.”

“Sorrow cannot be hidden,” said Enya.

Turann came into the room. He was old and his strength was withered. His sons led him to the high-seat, and when he looked on them he knew an evil thing had befallen.

“Tell me,” he said, ” what misfortune has come to us.”

Then Brian told the story of Cian’s death and what eric Lugh had bound on them. When he made an end of telling it, Turann said:

“Bitter indeed to me is the coming of the Deliverer, for he has taken from me my three sons–my Three Eagles that never failed to carry off a prey, my Three Salmon of Knowledge that could make paths for themselves in all the rivers of the world, my Three Strong Bulls that stamped on the necks of kings. It is a bitter thing to be old without my sons.”

“O my Father,” said Brian, “if you have bred strong sons they will set forth strongly, and it may be they will bring back the eric-spoil. Do not make a lamentation for us till we are dead!”

“Nay,” said Turann, “ye are setting forth on an adventure that knows no ending, for the treasures that ye seek are hidden in the caves of dragons and under the sea-waves. Strange kings will make a mock of you leaning over battlements of adamant and strange monsters will crush your bones. Ye will not come back to me, living or dead. No one will heap the grave-mound over your bodies!”

“O my Father,” said Enya, “the heart of Lugh is set on the eric-fine. His hands are fain to grasp the fiery spear and he would see the spoils of the world brought into Ireland. Let us ask him for help. If he will give Mananaun’s boat, the Ocean-Sweeper, it will not be hard for good warriors to come by the treasures–since, at a word, the Ocean-Sweeper will bear those who sit in it to whatsoever place they desire to be.”

“We will ask nothing from Lugh Lauve Fauda! ” said Turann’s sons.

“But I will ask!” said Turann, and he cried aloud:

“Let my horses be yoked and my chariot made ready! I will not sleep till I have spoken with Lugh Lauve Fauda.”

When Turann came to Lugh and asked for the boat, Lugh said:

“Bid your sons to make ready and set forth. When they come to the edge of the sea and their feet touch the sea-foam, Mananaun’s boat will be there waiting for them.”

Turann hurried home with the good answer, and his sons made ready to set forth. Their kinsfolk and the swordsmen of their father’s clan went with them to the edge of the sea and when their feet touched the sea-foam they saw a little boat, such as might fit one person, waiting for them.

“Lugh has deceived us!” cried Brian. “This is not Mananaun’s boat!”

“O Brother,” said Enya, “the Ocean Sweeper has as many shapes as the cloak of Mananaun has colours. Step into the boat.”

When Brian had taken his place in the boat there was plenty of room, and when all the three were seated there was plenty of room, and the boat began to shine like a white crystal and the waves made a song of greeting as they lapped about the prow.”

“Farewell!” said the sons of Turann; “keep gladness in your hearts till we come back.”

The Ocean-Sweeper sprang from the shore like a sea-bird and wheeled and circled in the foam, waiting the word of command.

“Go to the Garden of the Golden Apple Tree that is guarded by dragons in the Eastern Half of the World,” said Brian, and the Ocean-Sweeper sped swiftly forth.

The Garden of the Golden Apple Trees was very far off, and as they went to it the sons of Turann took counsel as to how they should get the apples.

“Let two of us,” said Urcar, “make good sword’s play on the dragons whilst the third gathers the apples.”

“Yes,” said Ur, “and when the apples are got, we three will slay the dragons and fight our way out of the garden.”

“Wisdom is not in your words,” said Brian, “we three would leave our bones among the dragons. Let us change ourselves into hawks and swoop on the apples from above.”

“That is good,” said the others. And when they were come to the garden they rose in the air, three golden hawks, and swooping on the tree took each an apple. The dragons were powerless to hinder them, but three of the maidens that walked in the garden–and each one was a king’s daughter–changed themselves into fierce sharp-clawed griffins and followed the hawks. They could not overtake the hawks: and when they saw that, they held themselves motionless in the air and great flashes of light came from their angry eyes. They blew out three streams of fire after the hawks. The hawks plunged into the water and became three salmon, and when they reached the Ocean-Sweeper they leaped into it and took their own shapes.

“It is well we have the Apples of Healing,” said Ur,” the witchfire has burnt us to the bone! “

They healed themselves with the apples and set out to seek the other treasures. It is long and long they were seeking them. They had foam of the Eastern World and foam of the Western World under their prow. They saw the Stars of the North and the Stars of the South and the Stars that are under the Sea. They were searching through the blackness of night and the redness of dawn and all the colours of the day. They knew the singing wave that lifts adventurers to the heights of the world and the silent wave that casts them down to the hollows. It is long they were seeking the treasures.

They got the Spear of Victory. They got the Magic Skin. They got the Hound. They got the Seven Swine. They got the Chariot. Their hearts were filled with pride and stubbornness.

Lugh, walking in Ireland by the sea, knew that the sons of Turann had the treasures, and he thought that they could too easily give the shouts on Midkena’s hill and be free of the eric-fine. He made a spell of forgetfulness to bring them back and take from their minds the memory of Midkena’s hill.

He stooped to lay the spell on the sea, and as he stooped a wave broke over his hands and a broken water-reed tangled itself in his fingers. He lifted up the reed and straightened it. He remembered the little well with the nine crystal bubbles, and the tenderness of the earth came into his heart.

“O little reed,” he said, “I will give the sons of Turann a chance. I will make another spel: and if, when it reaches them, they remember the wrong they did the Earth, they will remember also the shouts on Midkena’s hill.”

He made a spell that had memory and forgetfulness in it and laid it on the sea, and it became a wave and travelled unbroken till it reached the boat of Mananaun. It rocked the boat softly, and the three sons of Turann remembered their father s house, but they had no sorrow for the wrong done to the earth, and forgetfulness of Midkena’s hill came upon them.

“A good welcome would we have now if we were in our father’s house,” said Brian, “and good would it be in the morning to slip our hounds for the chase.”

“And good would it be in the evening,” said Urcar, “to hear the sound of harps in our father’s house. Let us go back to Ireland.”

“Go back to Ireland,” said Brian to the OceanSweeper, and it leaped through the sea-foam towards the Sacred Land.

On a height that looked far over the sea stood Turann’s watcher, his eyes on the horizon. Day and night, since the setting forth of Turann’s sons, a watcher had stood there, looking seaward. Swift runners waited for his joy-shout, and beacon-fires stood ready for the flame. It was early morning, and the watcher saw the pale mists whiten and the sea stir itself and wrinkle. Suddenly a great star rose in the horizon–it flashed; and grew; and neared. The watcher knew the Ocean-Sweeper. He leaped high for gladness of heart, and shouted:

“They come! They come! Turann’s Sons are returning!”

The cry was caught by the runners. They leaped and ran, and the joy-fires leaped and sparkled, blood-red in the paleness of morning. The joy-shout spread from mouth to mouth, and all that country rejoiced at the home-coming.

Turann went down to the edge of the sea to greet his sons, and Enya went with him and all the folk of the clan. Right glad were the three brothers to set their feet on Irish land. They showed the strange spoils, the marvellous. eric fine they had brought for Lugh, and all that saw them wondered.

News of the home-coming was sent to Lugh by swift messengers, and he said:

“Let the Sons of Turann come and count the eric-fine before me.”

The sons of Turann came before him, and with them came singing men and singing women and swordsmen and chariots and horsemen.

Brian counted out the eric-fine before Lugh.

Then Lugh said: “Good are the things ye have brought, but ye have not brought the full eric. Where is the cooking-spit that is a flame under the sea-wave?”

Then recollection came upon the sons of Turann, and they cried out:

“We are undone! We have not given the Shouts on Midkena’s hill–we have not the Flame that is under the sea-wave! “

Shame burnt in the faces of all their kinsfolk because the sons of Turann had not the full eric, and they said:

“Give the Ocean-Sweeper again, O Lugh, and the sons of Turann will pay the eric in full.”

“Nay,” said Lugh, “I lent the boat at first that the battle-loss of Cian might be made good in the great fight. The loss is made good.” He bent his eyes on the sons of Turann, and said:

“Ye are here now because my spell has brought you. I laid a spell of forgetfulness upon the sea, but the earth put with it a spell of remembrance, and if ye had remembered the wrong ye did the Earth, ye would have remembered the shouts on Midkena’s hill, and easily would ye have given them since ye had the Spear of Victory, the Skin of Healing, and the Apples of Life. Now ye must fare forth without these treasures and without the boat of Mananaun, and whatsoever ye win ye will win solely by the strength that is in yourselves.”

Then said Brian: “It is well named you are, Lugh the Long-Handed. Your vengeful fingers have reached across the sea to grasp us, and they will not loose their hold till you have dragged us under the grave-mound!”

Turann would have spoken, but Brian said to him:

“Words are wasted, my Father; let us go.”

Sorrowfully they went homeward, and their thoughts were on the pathless sea.

Turann made ready a boat for his sons; thick-planked and strong, a boat with crimson sails. He proffered them rowers and men at arms, but they refused, because they were going they knew not whither, and were under a curse.

They stepped into the boat, they spread the crimson sails, and as they slid away from the land, all their people made lamentation for them.

“The Eagles are going!” they wailed. “The High Noble-hearted Ones, the Three Flames on the hearth of Turann. The lights are quenched to-night in the chieftain’s house!”

The Sons of Turann went searching for the Island of Caer, the Land that is under the Sea-Wave. They heard tidings of it in many places, but no one knew where it could be found. Wise Druids told them that the Island was protected by the magic of Fand, the Sea-Queen, the daughter of Flidias, and no one who went there ever returned.

The sun had risen and set many times on the search. Brian, Urcar and Ur were weary; the wind had failed hem, and they were labouring at the, oars: it seemed to them that they would never find the Island of Caer.

“Let us rest a little,” said Urcar, “for my strength is spent.”

They rested from the oars, and Brian cast a line over the side of the boat. He drew up a fish, white as silver and covered with. crimson spots.

“Brother,” said Ur, “your fish is purple-spotted like the Salmon that swims in Connla’s Well and eats the crimson nuts of the Hazel of Knowledge: let him go free for sake of his beauty.”

Brian threw the fish back to the water, and suddenly knowledge came to him, and he cried:

“I know that the Island of Caer is beneath us! “He jumped into the water and became a white stone, falling, falling, till he reached the Land that is Under the Sea. It was a goodly land and Brian took his own shape and walked through its starry meadows till he came to the Palace of the Guarded Flame. He entered it and found many beautiful maidens singing and broidering golden flowers on mantles for the daughter of Flidias. In the midst of them leaped and shone the Guarded Flame. Brian spoke no word when he entered and the maidens did not lift their eyes to look at him. He took the flame in his two hands and turned to leave the palace. The maidens burst out laughing.

“You are a brave man,” they said, “and since the flame does not burn you, keep it. We have a flame for every day in the year, and you are the bravest champion and the handsomest that ever came to look at us broidering cloaks for the sea-queen.”

“O Maidens,” said Brian, “may every day in the year bring you fresh laughter and delight, and if good wishes can reach you from the country above the sea-floor ye will have mine every day I live, and farewell now, and my thousand blessings with you!”

He rose through the water till he came to where his brothers were and climbed into the boat. When the Flame came above the water it changed into a cooking-spit, and Brian laid it carefully in the boat.

“Our luck,” he said, “is like sunshine in midwinter, soon come, soon gone. Let us hasten to Midkena’s Hill.”

Midkena’s Hill was very high and green. It rose almost straight out of the sea. Only on one side could it be climbed.

On that side Midkena and his three sons were. It was a great fight that the sons of Turann made with the Champions of the Hill. They were like fierce eagles contending together, and like bulls whose tramplings shake the earth. The demons of the air and the fierce creatures that live under the earth gathered to watch them fighting–and no one ever travelled over the nine ridges of the world to look at a fight that was better than that fight. Brian and his brothers got the victory over Midkena and his sons. They left them dead on the hill, but they themselves had barely strength to give the three shouts. When they had given the shouts weakness came on them, and they fell down and could not rise. Then Ur saw the demons of the air that have no pity and the fierce ones from under the earth watching him, and he said:

“O my brothers, I would we were in our own country, lying on a hill-side there, for the Irish hills are gentle, and every wind that blows on them is full of peace.”

“We have no part in Ireland,” said Brian, “for we have broken the Great Oath.”

“My grief! ” said Urcar. “My bitter sorrow that we shall never see the Sacred Land again!”

While he spoke, a little wind came out of Ireland. It was very soft and gentle. It touched the sons of Turann, and there was so much healing in its touch that they rose up and stood on their feet.

“It is a wind surely from Ireland that has come to us,” said Urcar, “let us make haste while we have strength and get to the boat.”

They got down to the boat. They took the fastenings from it. They hoisted slowly the crimson sails, and the little wind strengthened itself and filled the sails and kept the boat before it till the hills of Ireland showed themselves like pale clouds.

“My blessing on the hills!” said Brian, and because he had the most strength he lifted up his brothers to get sight of the Irish land.

“It is good,” they said, “to see Ben Edair: our eyes were never more glad of it, and let us steer now to the haven where our father’s house is.”

Turann’s watcher saw them afar off and raised the shout for them, and their kinsfolk and comrades waded into the sea and drew the boat to land. They lifted up the sons of Turann and would have carried them into their father’s dun, but Brian said to them:

“Lay us all three on the green grass, for we are hurt past any hope of healing, and send swift runners for Lugh that we may say to him before we die: ‘The sons of Turann have paid you the full eric.’ “

The three were laid on the green grass, and Enya, their sister, tended them, and the leeches and healers of their clan ministered unto them. Turann, their father, sat on the earth beside them: he was putting together, in his mind, words to say to Lugh.

When Lugh came, he was so fair and had such radiance about him that it seemed to every one he must have come newly out of Tir-nan-Oge.

Turann bowed himself before Lugh, and said:

“O Mighty One, my sons have paid your eric in full, and never since the mountains lifted their heads above the waters has such an eric been asked for or paid. Grant now the Skin of Healing, that my sons may live.”

Lugh came to where the sons of Turann were lying. He looked at them. There was neither pity nor anger in his face.

“My brothers,” he said, “life is either a king’s robe or a beggar’s cloak. Do ye desire to live?”

The sons of Turann raised themselves and their hero-souls came back to them, so that they stood on their feet and cared not for their wounds.

“Ildana,” they said, “we salute you! Win victory for us in the Great Battle even as you will win it for Cian. We do not covet the beggar’s robe.”

They turned and took farewell of their father, and their sister, and their kinsfolk. And they knelt and kissed the sacred earth, and said:

“O Father, and O kinsfolk, entreat forgiveness for us from the earth, and friendly burial–even as we now entreat it for ourselves. Farewell. Make no lamentation for us.”

But Turann and all his folk made a great lamentation.

In Tir-na-Moe, the Land of the Living Heart, Cian, son of Dian-Cecht, walked among the crimson lilies. His face was radiant and he had a branch with three golden apples in his hand. Faint sweet music was everywhere throughout that joyous country. Cian lifted up his eyes and saw the three sons of Turann approaching. They had the brightness of the morning about them and there was no wound on them. Cian went to meet them.

“Greeting,” he said “and welcome to Moy Mell.”

He gave to each of them a golden apple. And when Brian, Ur, and Urcar had tasted of those apples they knew everything that had ever happened in the world and everything that would happen. They knew that the Fomor would be defeated in the Great Battle: they knew the words of the Peace-Chant that Brigit would sing:

“Peace up to Heaven,

Heaven down to earth.

The earth under Heaven.

Strength to every one.”

“O Cian, dear Comrade,” said the sons of Turann, “it is not hard to wait for news of victory in Moy Mell.”

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Poetry For A November Afternoon: George William Russell aka A.E.

The Man to the Angel

I have wept a million tears:

Pure and proud one, where are thine,

What the gain though all thy years

In unbroken beauty shine?

All your beauty cannot win

Truth we learn in pain and sighs:

You can never enter in

To the circle of the wise.

They are but the slaves of light

Who have never known the gloom,

And between the dark and bright

Willed in freedom their own doom.

Think not in your pureness there,

That our pain but follows sin:

There are fires for those who dare

Seek the throne of might to win.

Pure one, from your pride refrain:

Dark and lost amid the strife

I am myriad years of pain

Nearer to the fount of life.

When defiance fierce is thrown

At the god to whom you bow,

Rest the lips of the Unknown

Tenderest upon my brow.

The Singing Silences

While the yellow constellations shine with pale and tender glory,

In the lilac-scented stillness let us listen to earth’s story.

All the flowers like moths a-flutter glimmer rich with dusky hues;

Everywhere around us seem to fall from nowhere the sweet dews.

Through the drowsy lull, the murmur, stir of leaf and sleepy hum,

We can feel a gay heart beating, hear a magic singing come.

Ah, I think that as we linger lighting at earth’s olden fire

Fitful gleams in clay that perish, little sparks that soon expire:

So the Mother brims her gladness from a life beyond her own,

From whose darkness as a fountain up the fiery days are thrown;

Starry words that wheel in splendour, sunny systems, histories,

Vast and nebulous traditions told in the eternities.

And our listening Mother whispers through her children all the story.

Come: the yellow constellations shine with pale and tender glory!

The Weaver of Souls

Who is this unseen messenger

For ever between me and her,

Who brings love’s precious merchandise,

The golden breath, the dew of sighs,

And the wild, gentle thoughts that dwell

Too fragile for the lips to tell,

Each at their birth, to us before

A heaving of the heart is o’er?

Who art thou, unseen messenger?

I think, O Angel of the Lord,

You make our hearts to so accord

That those who hear in after hours

May sigh for love as deep as ours;

And seek the magic that can give

An Eden where the soul may live,

Nor need to walk a road of clay

With stumbling feet, nor fall away

From thee, O Angel of the Lord.

The Golden Age

When the morning breaks above us

And the wild sweet stars have fled,

By the faery hands that love us

Wakened you and I will tread

Where the lilacs on the lawn

Shine with all their silver dews,

In the stillness of a dawn

Wrapped in tender primrose hues.

We will hear the strange old song

That the earth croons in her breast,

Echoed by the feathered throng

Joyous from each leafy nest.

Earth, whose dreams are we and they,

With her heart’s deep gladness fills

All our human lips can say,

Or the dawn-fired singer trills.

She is rapt in dreams divine:

As her clouds of beauty pass,

On our glowing hearts they shine,

Mirrored there as in a glass.

So when all the vapours grey

From our flowery paths shall flit,

And the dawn begin the day,

We will sing that song to it

Ere its yellow fervour flies.—

Oh, we are so glad of youth,

Whose first sweetness never dies

Nourished by eternal truth.

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Art & The Occult

Hope this finds you well, and rested after Thursday…

80)

Gwyllm

On The Menu

Adam Shaikh – Essence

Art &amp; The Occult

The Links

Sufi Quotes

How the Son of The Gobhaun Saor Shortened the Road

Poems and Quotes of the Winged Hearts…

Revisiting The Art of Jean Delville (1867-1953)

Jean Delville – an introduction:

Jean Delville was born in Louvain in 1867 and died in 1953. He headed the Brussels branch of the Rosicrucian revival, and organized Salons de l’Art Idéaliste in imitation of Joséphin Péladan’s Parisian Salons de la Rose+Croix. These Salons commenced in 1896.

The Salons d’Art Idéaliste were intended to continue the grand tradition of idealistic art, which Delville traced back to the ancient Greeks and Egyptians. Delville rejected a long list of popular subjects, including:

“…history painting (except synthetic, or symbolic history), military painting, all representations of contemporary life, private or public, portraits, if it is not iconic, scenes of peasant life, seascapes, landscapes, humorous scenes, picturesque orientalism, domestic animals or sport animals, paintings of flowers, fruits, or accessories.”

— J. Delville, quoted in J. Dujardin, L’Art Flamand, vol. 6, 1900, p. 190, translation mine. Delville had considerable academic success: he won the Prix de Rome in 1895, and was a professor at the Glasgow School of Art for a number of years in the early 20th century. He admired the great artists of the Italian Renaissance, especially Raphael, Leonardo, and Michelangelo, and tried to imitate them. He emphasized content over form, preferring a mediocre painting of a spiritual thought to a great painting of a realist scene.

As a mystic strongly influenced by Neoplatonism, Delville believed that visible reality was only a symbol, and that humans exist in three planes: the physical (the realm of facts), the astral (or spiritual world, the realm of laws), and the divine (the realm of causes). These higher planes of existence were the only significant ones. Materialism was a trap, and the soul had to guard against being trapped by its snares. The human body he considered to a potential prison for the soul. Rejecting Darwinism and evolution, Delville refused to believe that humans had come from animals, nor did he believe that people could degenerate to animals. He considered humans to be the highest development of terrestrial beings, though at a mid-point between animals and angels. Reincarnation was to provide the path to the highest level for those who perfected their will and spirit through initiation and magic. He reconciled his interest in the occult with Christianity by considering Catholicism to be in harmony with magical laws: the external forms of devotion concealed occult truths. Above all, however, Delville considered art to play a key role in uplifting people from their blindness. The true artist was an initiate who would present images which would teach and transform human nature. Artists were to become priests and prophets:

“It is necessary to speak clearly and precisely of the civilizing mission of art… It is also necessary to speak of the moral effect which a work of art produces on people, on the public, the moralizing strength of Art, [which is] more salutary, more pacifying than that of Politics.”

— J. Delville, La Mission de l’Art, Brussels, 1900, p. 88, Delville also emphasized the perils of materialism and sensuality in an image of souls ensnared by the tentacles of Satan: The Treasures of Satan, 1894, Royal Museums of Art, Brussels. In this work the voluptuous sinners are not so much being punished as they are being trapped at a low level of spiritual evolution. The depths of the sea corresponds to their low development. They are trapped by being fixated on material treasures: jewels, pearls, and sensuality. They are also the “Treasures of Satan,” being trapped by him. Satan, although handsome and graceful, is himself a low-level being, as revealed by his tentacles. His physical form reveals his spiritual nature.

Other paintings by Delville, such as The God-Man, 1895 (5 meters by 5 meters, Groeninge Museum, Bruges), contrast this bondage with the vision of enlightened, pure souls ascending to heaven. This painting represents the merciful figure of Christ, the great initiate, towering over the bodies of souls striving for union with the divine.193 The dominant blue color is a symbol of spirituality, just as red was a symbol of materialism and sensualism in The Treasures of Satan. These works are complementary, in that they represent the poles of human destiny.

— Jeffery Howe

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On The Music Box: Adham Shaikh – Essence

“Essence is gorgeous, daring and respectful, blending the globally renowned bansuri (indian bamboo flute) playing of Catherine Potter with the beat contributions of Montreal producer Freeworm, dubwise skills of Sean Hill, flute stylings of artist Jean-Marc Guillemette, percussion of Yasmine Amal, and much more. Somptin Hapnin (water in me) dubs and flows and shakes as vocalist Kinnie Starr pays tribute to water, trees and life. Sabadhi cements Shaikh’s reputation for producing finely tuned, ambient loveliness while its sister masterpiece Sabadub offers a more beat-heavy, dub-wise treatment of bansuri, bermibau, and viola.

Adham also beautifully balances traditional and experimental, natural and organic during Sufi Spin. Here, recordings of Balinese dancing, chanting and flute meet complex beats, the tabla playing of Ekkos’ E.Shankar, and thick grooves, resulting in a deep, heartfelt, engaging whole.

Essence also showcases Adham’s remix skills, with solid treatments of both Ekko’s shiraz (the albums most up-tempo number) and Lisa Walker’s Orca whale-inspired. Orcadrift. But it’s the with his dubbed-out reworking of Legion of Green Men’s Consellation that Shaikh really cuts loose, adding tension, builds, and thick slabs of bass. Its a massive treatment that’s as true to the original as it is fresh to the ear. ”

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Beyond our ideas of right-doing and wrong-doing,

there is a field. I’ll meet you there.

When the soul lies down in that grass,

the world is too full to talk about.

Ideas, language, even the phrase ‘each other’

doesn’t make sense any more.

Jelaluddin Rumi

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Art &amp; The Occult

A recommended book, that lives in our library.

It is now out of print, but worth the time if you can find it, and if you have an interest…I saw several on Amazon and a couple of other sites btw

Mary gave it to me during the mid 80′s, when I was just getting back into painting. It really brought a certain awareness to the table for me with my dealings with the creative…

Wonderful read, full of interesting ideas and speculations on the hidden and not so hidden aspects of the occult in various artist works. All the illustrations are in black and white, but still add much to the text.

The writers’ father was the renowned artist Manfred Schwartz. Worth looking at as well. Not my cup of Tea, but well thought of in his time.

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Enlightenment must come little by little-otherwise it would overwhelm.

Idries Shah

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The Links:

The Local Police Recommend… Prescription, not Prosecution

Darwin, the father of Terrorism…

Before you buy it… view it here!

Police have a solution for every situation: Tazers!

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If men had been forbidden to make porridge of camel’s dung, they would have done it, saying that they would not have been forbidden to do it unless there had been some good in it.

Muhammed

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What is done for you – allow it to be done.

What you must do yourself – make sure you do it.

Khawwas

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How the Son of The Gobhaun Saor Shortened the Road

One day the Son of the Gobhaun Saor was sitting outside in the sunshine, cutting a little reed into a pipe to make music with. He was so busy that he never saw three stranger-men coming till they were close to him. He looked up then and saw three thrawn-faced churls wrapped in long cloaks. “Good morrow to you,” said the Son of the Gobhaun Saor. “Good morrow,” said they. “We have come to say a word to the Son of the Gobhaun Saor.” “He is before you,” said the Son. “We have come,” said the most thrawn-faced of the three, “from the King of the Land Under Wave to ask you to help him; he has a piece of work that none of his own people can do, and you have the cleverness of the Three Worlds in your fingers.” “‘Tis my father has that,” said the Son of the Gobhaun Saor. “Well,” said the other, “bring your father with you to the Land Under Wave and your fortune’s made.”

The Son of the Gobhaun Saor set off at that to find his father. “I have the news of the world for you and your share of fortune out of it,” he said. “What news? ” said the Gobhaun. “The King of the Land Under Wave has sent for me; if you come with me your fortune is made.” “Did he send you a token?” “No token at all, but do you think I would not know his messengers? ” “O, ’tis you has the cleverness!” said the Gobhaun Saor.

They set out next morning, and as they were going along, the Gobhaun Saor said: “Son, shorten the way for me.” “How could I do that? ” said the Son, “if your own two feet can’t shorten it.” “Now, do you think,” said the father, “that you’ll make my fortune and your own too when you can’t do a little thing like that!” and he went back to the house.

The Son sat down on a stone with his head on his hands to think how he could shorten the road, but the more he thought of it the harder it seemed, and after a while he gave up thinking and began to look round him. He saw a wide stretch of green grass and an old man spreading out locks of wool on it. The old man was frail and bent, and he moved slowly spreading out the wool. The Son of the Gobhaun Saor thought it hard to see the old man working, and went to help him, but when he came nearer a little wind caught the wool and it lifted and drifted, and he saw it wasn’t wool at all but white foam of the sea. The old man straightened himself, and the Son of the Gobhaun Saor knew it was Mananaun the Sea-God, and he stood with his eyes on the sea-foam and had nothing to say. “You came to help me,” said Mananaun. “I did,” said the Son of the Gobhaun Saor, “but you need no help from me.” “The outstretched hand,” said Mananaun, “is the hand that is filled the fullest; stoop now and take a lock of my wool, it will help you when you need help.” The Son of the Gobhaun Saor stooped to the sea-foam; the wind was blowing it, and under the foam he saw the blue of the sea clear as crystal, and under that a field of red flowers bending with the wind. He took a handful of foam. It became a lock of wool, and when he raised himself Mananaun was gone, and there was nothing before him but the greenness of grass and the sun shining on it.

He went home then and showed the lock of wool to his wife and told her the sorrow he was in because he couldn’t shorten the road for his father. ” Don’t be in sorrow for that,” said she, “sure every one knows that storytelling is the way to shorten a road.” “May wisdom grow with you like the tree that has the nuts of knowledge! ” said he. “I’ll take your advice, and maybe to-morrow my father won’t turn back on the road.”

They set out next day and the Gobhaun Saor said–” Son, be shortening the road.” At that the Son began the story of Angus Oge and how he won a house for himself from the Dagda Mor: it was a long story, and he made it last till they came to the White Strand.

When they got there they saw a clumsy ill-made boat waiting for them, with ugly dark-looking men to row it.

“Since when,” said the Gobhaun Saor, “did the King of the Land Under Wave get Fomorians to be his rowers, and when did he borrow a boat from them?” The Son had no word to answer him, but the ugliest of the ill-made lot came up to them with two cloaks in his hand that shone like the sea when the Sun strikes lights out of it. “These cloaks,” said he, “are from the Land Under Wave; put one about your head, Gobhaun Saor, and you won’t think the boat ugly or the journey long.” “What did I tell you? ” said the Son when he saw the cloaks. “You have your own asking of a token, and if you turn back now in spite of the way I shortened the road for you, I’ll go myself and I’ll have luck with me.” “I’ll go with you,” said the Gobhaun Saor; he took the cloaks and they stepped into the boat. He put one round his head the way he wouldn’t see the ugly oarsmen, and the Son took the other.

As they were coming near land the Gobhaun Saor looked out from the cloak, and when he saw the place he pulled the cloak from his Son’s head and said: “Look at the land we are coming to.” It was a dark, dreary, death-looking country without grass or trees or sun in the sky. “I’m thinking it won’t take long to spend the fortune you’ll make here,” said the Gobhaun Saor, “for this is not the Land Under Wave but the country of Balor of the Evil Eye, the King of the Fomorians.” He stood up then and called to the chief of the oarsmen: “You trapped us with lies and with cloaks stolen from the Land Under Wave, but you’ll trap no one else with the cloaks,” and he flung them into the sea. They sank at once as if hands pulled them down. “Let them go back to their owners,” said the Gobhaun Saor.

The Fomorians ground their teeth and cursed with rage, but they were afraid to touch the Gobhaun or his Son because Balor wanted them; so they guarded them carefully and brought them to the King. He was a big mis-shapen giant with a terrible eye that blasted everything, and he lived in a great dun made of glass as smooth and cold as ice. “You are a fire-smith and a wonder-smith, and your Son is a wise man,” he said to the Gobhaun. “I have brought the two of you here to put fire under a pot for me.” “That is no hard task,” said the Gobhaun. “Show me the pot.” “I will,” said Balor, and he brought them to a walled-in place that was guarded all round by warriors. Inside was the largest pot the Gobhaun Saor had ever laid eyes on; it was made of red bronze riveted together, and it shone like the Sun. “I want you to light a fire under that pot,” said Balor.” “None of my own people can light a fire under it, and every fire over which it is hung goes out. Your choice of good fortune to you if you put fire under the pot, and clouds of misfortune to you if you fail, for then neither yourself nor your Son will leave the place alive.”

“Let every one go out of the enclosure but my Son and myself,” said the Gobhaun Saor, “until we see what power we have.” They went Out, and when the Gobhaun Saor got the place to himself he said to the Son: “Go round the pot from East to West, and I will go round from West to East, and see what wisdom comes to us.” They went round nine times, and then the Gobhaun Saor said: “Son, what wisdom came to you? ” “I think,” said the Son, “this pot belongs to the Dagda Mor.” “There is truth on your tongue,” said the Gobhaun, “for it is the Cauldron of Plenty that used to feed all the men of Ireland at one time, when the Dagda had it, and every one got out of it the food he liked best. It was by stealth and treachery the Fomorians got it, and that is why they cannot put fire under it.” With that he let a shout to the Fomorians: “Come in now, for I have wisdom on me.” “Are you going to light the fire,” said the Son, “for the robbers that have destroyed Ireland?” “Whist,” said the Gobhaun Saor; “who said I was going to light the fire? ” “Tell Balor,” he said to the Fomorians that came running in, “that I must have nine kinds of wood freshly gathered to put under the pot and two stones to strike fire from. Get me boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the whitethorn, and a branch of bog myrtle; and bring me a white stone from the door step of a Brugh-fer, and a black stone from the door step of a poet that has the nine golden songs, and I will put fire under the pot.”

They ran to Balor with the news, and he grew black with rage when he heard it. “Where am I to get boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the white-thorn and a branch of bog myrtle in a country as barren as the grave? ” said he. “What poet of mine knows any songs that are not satires or maledictions, and what Brugh-fer have I who never gave a meal’s meat to a stranger all my life? Let him tell us,” said Balor, “how the things are to be got?” They went back to the Gobhaun Saor then and asked how the things were to be got. ” It is hard,” said the Gobhaun, “to do anything in a country like this, but since you have none of the things, you must go to the Land of the De Danaans for them. Let Balor’s Son and his Sister’s Son go to my house in Ireland and ask the woman of the house for the things.”

Balor’s Son set out and the Son of Balor’s Sister with him. Balor’s Druids sent a wind behind them that swept them into the country of the De Danaans like a blast of winter. They came to the house of the Gobhaun Saor, and the wife of the Son came out to them. “O Woman of the House,” said they, “we have a message from the Gobhaun Saor.” He is to light a fire for Balor, and he sent us to ask you for boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the whitethorn and a branch ot bog myrtle. “You are to give us,” he said, “a white stone from the door step of a Brugh-fer, and a black stone from the door step of a poet that has the nine golden songs.”

“A good asking,” said the woman, “and welcome before you!” “Let the Son of Balor come into the secret chamber of the house.” He came in, and she said: “Show me the token my man gave you.” Now, Balor’s Son had no token, but he wouldn’t own to that, so he brought out a ring and said: “Here is the token.” The woman took it in her hand, and when she touched it she knew that it belonged to Balor’s Son, and she went out of the room from him and locked the door on him with seven locks that no one could open but herself.

She went to the other Fomorian then and said: ” Go to Balor and tell him I have his Son, and he will not get him back till I get back the two that went from me, and if he wants the things you ask for he must send a token from my own people before I give them.”

Balor was neither to hold nor to bind when he got this news. “Man for man,” he said; “she kept one and she’ll get back one, but I’ll have my will of the other. The Gobhaun Saor will pay dear for sending my Son on a fool’s errand.” He called to his warriors and said:

“Shut the Gobhaun Saor and his Son in my strongest dun and guard it well through the night. To-morrow I’ll send the Son to Ireland and get back my own Son, and to-morrow I’ll have the blood of the Gobhaun Saor.”

The Gobhaun Saor and his Son were left in the dun without light, without food, and without companions. Outside they could hear the heavy-footed Fomorians, and the night seemed long to them. “My sorrow,” said the Son, “that ever I brought you here to seek a fortune, but put a good thought on me now, father, for we have come to the end of it all.” ” I needn’t blame your wit,” said the father, “that had as little myself. Why did I send only two messengers? Why didn’t I send a lucky number like three? Then she could have kept two and send one back. Troth, from this out every fool will know there’s luck in odd numbers!”

“If we had light itself,” said the Son, “it wouldn’t be so hard, or if I had a little pipe to play a tune on.” He thought of the little reed pipe he was making the day the three Fomorians came to him, and he began to search in the folds of his belt for it. His hand came on the lock of wool he got from Mananaun, arid he drew it out. “O the fool that I was,” he said, “not to think of this sooner! ” “What have you there? “said the Gobhaun. “I have a lock of wool from the Sea-God, and it will help me now when I need help.” He drew it through his fingers and said: “Give me light!” and all the dun was full of light. He divided the wool into two parts and said: “Be cloaks of darkness and invisibility!” and he had two cloaks in his hand coloured like the sea where the shadow is deepest. “Put one about you,” he said to the Gobhaun, and he drew the other round himself. They went to the door, it flew open before them, a sleep of enchantment came on the guards and they went out free. “Now,” said the Son of the Gobhaun Saor, “let a small light go before us; and a small light went before them on the road, for there were no stars in Balor’s sky. When they came to the Dark Strand the Son struck the waters with his cloak and a boat came to him. It had neither oars nor sails; it was pure crystal, and it was shining like the big white star that is in the sky before sunrise. “It is the Ocean-Sweeper,” said the Gobhaun. “Mananaun has sent us his own boat! ” ” My thousand welcomes before it,” said the Son, “and good fortune and honour to Mananaun while there is one wave to run after another in the sea! “

They stepped into the boat, and no sooner had they stepped into it than they were at the White Strand, for the Ocean-Sweeper goes as fast as a thought goes, and takes the people she carries at once to the place they have their hearts on.

It is a good sight our own land is! ” said the Gobhaun when his feet touched Ireland. “It is,” said the Son, “and may we live long to see it!” There was no stopping after that till they reached the house of the Gobhaun, and right glad was the Woman of the House to see them. They told her all their story, and she told them how she had seven locks on Balor’s Son. “Let him out now,” said the Gobhaun, “and ask the men of Ireland to a feast and let the Fomorian take back a good account of the treatment he got.”

Well, there was the feast of the world that night. The biggest pot in the Gobhaun’s house was hung up, and the Gobhaun himself put fire under it. He took boughs of the oak, boughs of the ash, boughs of the pine tree, boughs of the quicken, boughs of the blackthorn, boughs of the hazel, boughs of the yew, boughs of the whitethorn, and a branch of bog-myrtle. He got a white stone from the door-step of a Brugh-fer, and a black stone from the door-step of a poet that had nine golden songs. He struck fire from the stones and the flames leaped up under the pot, red blue and scarlet and every colour of the rainbow.

It is not dark or silent Gobhaun’s house was that night, and if all the champions on the golden crested ridge of the world had come into it with the hunger of seven years on them they could have lost it without trouble at Gobhaun’s feast.

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Poems and Quotes of the Winged Hearts…

You’ve no idea how hard I’ve looked for a gift to bring You.

Nothing seemed right. What’s the point of bringing gold

to the gold mine, or water to the Ocean. Everything I came

up with was like taking spices to the Orient. It’s no good

giving my heart and my soul because you already have these.

So- I’ve brought you a mirror. Look at yourself and

remember me.

Jalaluddin Rumi

Love came and spread like blood in my veins and the skin of me,

It filled me with the Friend and completely emptied me.

The Friend has taken over all parts of my existence,

Only my name remains, as all is He.

Amir Khusrau (d 1325 A.D. ) one of the most beloved poets of the Chishti Sufi lineage

The noise of the lover is only up to

the time when he has not seen his Beloved.

Once he sees the Beloved, he becomes calm and quiet,

just as the rivers are boisterous before they join the ocean,

but when they do so, there are becalmed forever.

Moinuddin Hasan Chishti (d 1229 A.D) beloved spiritual leader who carried the Chishti lineage to India.

The one who knows becomes perfect only when

all else is removed from in-between him and the Friend.

Either he remains or the Friend.

If you desire the Beloved, my heart,

Do not cease to pour out lamentations.

Observing His existence, reach annihilation!

Say “Oh He and You who is He”.

Let tears of blood pour from your eyes

May they emerge hot from the furnace

Say not that he is one of you or one of us

Say “Oh He and You who is He”.

Let love come that you may have a friend

Your distresses are a torrent

Sweeping you along the way to the Friend

Say “Oh He and You who is He”.

Take yourself up to the heavens

Meet the angels

And fulfill your desires

Say “Oh He and You who is He”.

Pass beyond the universe, this [unfurled] carpet

Beyond the pedestal and beyond the throne

That the bringers of good tidings may greet you

Say “Oh He and You who is He”.

Remove your you from you

Leave behind body and soul

That theophanies may appear

Say “Oh He and You who is He”.

Pass on, without looking aside

Without your heart pouring forth to another

That you may drink the pure waters

Say “Oh He and You who is He”.

If you desire union with the Beloved

Oh Uftade! Find your soul

That the Beloved may appear before you

Say “Oh He and You who is He”.

Hazret-i Uftade (1490-1580 A.D.) Mehmed Muhyiddin Üftade was the founder of the Jelveti order of Sufis.

Burning Times…

Thursday – Mid Day…

I have been mulling over this entry for awhile. It is based around a news item I saw in the Guardian yesterday. It is on the blog, so you can follow the logic and thought… I grew up thinking that tolerance was the gift of the present age, but I have watched trends develop that are most disturbing. In my mind the most dangerous form is Fundamentalism of any stripe, be it religious, scientific, atheistic, political or what-ever.

This is dedicated to those who bring forth a new day, based on love, tolerance, and mutual respect for all.

Bright Blessings,

Gwyllm

On The Menu:

Hol Baumann / Fahrenheit Project 6

The Quotes

Thanksgiving Meditation

The Links

The Burning Days Return?

No One Expects…

Poetry: Rilke…

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Hol Baumann…

I really like this young man’s work. I have followed his career for a few years, and thought you might like to check him out. If your are familiar with the Fahrenheit Project Series, you’ll recognize his name…

Hol’s work is to be found on the [Ultimae] Recording Label out of Europa…

Some of their copy on the new Fahrenheit Project Six: After a summer full of festivals and parties, Ultimae’s back with the 6th volume of the Fahrenheit Project series.

9 inedit anthems dreamed by our in-house artists: Solar Fields, H.U.V.A Network, Aes Dana, Sync24, Cell, Hol Baumann… but also new ambient values like Scann-Tec, Irukandji and Sundial.

More upbeat than the previous chapters, Fahrenheit Project 6 is the absolute soundtrack for your after parties, morning celebration or “sofatimes”…

A journey selected by Aes Dana and mastered by Huby Sea on the last ProTools hardware and software updates.

The One before the Last…

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Thanksgiving Prayer – William Burroughs

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The Quotes:

“Every generation laughs at the old fashions, but follows religiously the new.”

“If a thing isn’t worth saying, you sing it.”

“I am not sincere, even when I say I am not.”

“No man remains quite what he was when he recognizes himself.”

“I have lost friends, some by death… others through sheer inability to cross the street.”

“Moral indignation is jealousy with a halo.”

“Architecture is the art of how to waste space.”

“Ability will never catch up with the demand for it.”

“Against logic there is no armor like ignorance.”

“The longer I live the more I see that I am never wrong about anything, and that all the pains I have so humbly taken to verify my notions have only wasted my time.”

“Everyone thinks of changing the world, but no one thinks of changing himself.”

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The Links:

Jungle Fever…

Door To Door Athiests

CIA role claim in Kennedy killing

Pitch Black The New Black

So what’s with all the dinosaurs?

Putting The Dark Into The Dark Ages…

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The Burning Days Return?…

Catholic marchers turn on Glastonbury pagans

· Police arrest youth on suspicion of harassment

· Priest distances church from intimidation

In scenes reminiscent of medieval witchhunts, Catholic pilgrims in Glastonbury have attacked pagans and threatened to “cleanse” them from the town.

Local pagans were pelted with salt and branded witches who “would burn in hell” during a procession organised by Youth 2000, a conservative Catholic lay group. The Magick Box, a pagan shop on the route of the march, was also singled out and attacked.

Maya Pinder, the owner of the shop, said: “We’ve had to hear comments such as ‘burn the witches’, we’ve had salt thrown in our faces and at our shop, people were openly saying they were ‘cleansing Glastonbury of paganism’.

“It was as if we had returned to the dark ages. This is hugely damaging to Glastonbury … it is hard enough to trade in Glastonbury as it is, if you were to take away the pagan element it would be a dead town.” The Somerset town is known for having a large population of resident and visiting pagans.

The archdruid of Glastonbury, Dreow Bennett, said: “To call the behaviour of some of their members medieval would be an understatement. I personally witnessed the owner of of the Magick Box being confronted by one of their associates and being referred to as a bloody bitch and being told ‘you will burn in hell’.”

Father Kevin Knox-Lecky of St Mary’s church said that after meeting representatives of the pagan community he had decided not to invite Youth 2000 to the town again.

He said: “A family appeared who we don’t know, who were very destructive not only in the town and to the pagan community, but were also swearing at our parishioners as well.”

He said the majority of Catholics taking part in the procession had been well-behaved and respectful of the pagans.

The retreat was organised last week to mark the 467th anniversary of the beheading of the last abbot of Glastonbury Abbey, Richard Whiting, and fellow martyrs.

Youth 2000 describes itself as “an independent, international initiative that helps young adults aged 16-35 plug back into God at the heart of the Roman Catholic Church”.

It was set up 10 years ago by a disenchanted Catholic barrister who wanted a return to the traditional teachings of the church for young people.

Charlie Conner, the managing director of Youth 2000, said: “There were several incidents that happened that same weekend that were linked to people who had come to Glastonbury for the retreat. This was in direct contravention of the general spirit of Youth 2000 and its express instructions. The young man who was fined was not in fact registered on the retreat, although he did attempt to attend it.

“Youth 2000 does not condone or encourage this kind of behaviour from anyone. We fully agree that differences on matters of faith cannot and should not be resolved by any kind of harassment.”

A spokesman for Avon and Somerset police confirmed a youth had been arrested at Magick Box on suspicion of causing harassment, alarm or distress.

Two women were also given cautions and warned about their future conduct.

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If Only… No One Expects The Spanish Inquisition

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Poetry: Rilke…

The Sonnets of Orpheus I

A tree ascended there. Oh pure transcendence!

Oh Orpheus sings! Oh tall tree in the ear!

And all grew hushed. But in that very silence

a new beginning, sign and change appeared.

Quiet creatures gathered from the clear

unhurried forest, out of lair and nest;

and so it must have been, their stealthiness

was not born out of cunning or of fear,

but just from hearing. Bellow, cry, and roar

seemed tiny in their hearts. And where before

there barely stood a hut to take this in,

a hiding place of deepest darkest yens,

and with an entryway whose doorposts trembled –

you built for them an auditory temple.

Rememberance

And you wait, keep waiting for that one thing

which would infinitely enrich your life:

the powerful, uniquely uncommon,

the awakening of dormant stones,

depths that would reveal you to yourself.

In the dusk you notice the book shelves

with their volumes in gold and in brown;

and you think of far lands you journeyed,

of pictures and of shimmering gowns

worn by women you conquered and lost.

And it comes to you all of a sudden:

That was it! And you arise, for you are

aware of a year in your distant past

with its fears and events and prayers.

The Sonnets of Orpheus XIII

Be ahead of all parting, as though it already were

behind you, like the winter that has just gone by.

For among these winters there is one so endlessly winter

that only by wintering through it all will your heart survive.

Be forever dead in Eurydice-more gladly arise

into the seamless life proclaimed in your song.

Here, in the realm of decline, among momentary days,

be the crystal cup that shattered even as it rang.

Be-and yet know the great void where all things begin,

the infinite source of your own most intense vibration,

so that, this once, you may give it your perfect assent.

To all that is used-up, and to all the muffled and dumb

creatures in the world’s full reserve, the unsayable sums,

joyfully add yourself, and cancel the count.

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