“The bottom line for our species is that because of population growth and the fivefold economic expansion since 1950, the environmental demands of our economic system now fill the available environmental space of the planet. This has brought us to a historic transitional point in the evolutionary development of our species from living in a world of open frontiers to living in a full worldin a mere historical instant. We now have the option of adjusting ourselves to this new reality or destroying our ecological niche and suffering the consequences.
Our problem results from acting like cowboys on a limitless frontier when in truth we inhabit a living spaceship with a finely balanced life-support system.”David C. Korton
—–
A semi-quiet 4th, spent with family and friends. John and Irina threw their traditional Birthday Party for Andre (now 20 and a new citizen to boot). Zena, Andres’ Grandmother is recently arrived for a visit from Moscow. She is sweetness incarnate. It is always nice to see her, and I wish I could speak Russian better… beyond Toasts and the like.
My sister Suzanne and Tom and Cheryl came with us to the party. I saw Tony and Maggie, some of our dear neighbors up there as well.
Great evening.
Tonight is a concert at the Zoo with Peter my brother-in-law. Great band from the Congo and I quote from the Portland Zoo Site:
Kekele, The Congo – Wednesday, July 5, 2006
“Kékélé is a Lingala word for a fibrous vine that climbs trees in the tropical forests of the Congo River basin. This sturdy vine is often used to weave strong ropes for bridges. By calling their group Kékélé, these longtime stars may have foreseen their sustained career paths as strands woven together to make something strong, something that spans divisions – geography, generations, genres. Their strength and talent allows them to continue on their journey and return to their musical origins: Congolese Rumba. An irresistible mix of Cuban rumba and African rhythms, this music peaked in the sixties, when it reflected the optimism of the newly independent African nations. Kékélé has succeeded in bringing these sounds back to life, featuring many of the musicians from the classic orchestras of that era. Enchanting vocals, vivacious rhythms and spellbinding guitar-based dance make the Congolese Rumba uplifting and joyous.”
Be there, or be square.
Gwyllm
—-
On The Grill:
The Links
The Jester
Poetry: Edward Thomas
______________
The Links
Who put the Benzedrine in Mrs. Murphy Ovaltine..
______________
Clowns, Fools, Jesters, Tricksters
“The jester is an elusive character. The European words used to denote him can now seem as nebulous as they are numerous, reflecting the mercurial man behind them: fool, buffoon, clown, jongleur, jogleor, joculator, sot, stultor, scurra, fou, fol, truhan, mimus, histrio, morio. He can be any of these, while the German word Narr is not so much a stem as the sturdy trunk of a tree efflorescent with fool vocabulary. The jester’s quicksilver qualities are equally difficult to pin down, but nevertheless not beyond definition.
The Chinese terms used for “jester” now seem vaguer than the European, most of them having a wider meaning of “actor” or “entertainer.” In Chinese there is no direct translation of the English “jester,” no single word that to the present-day Chinese conjures an image as vividly as “court jester,” fou du roi, or Hofnarr would to a Westerner. In Chinese the jester element often has to be singled out according to context, although the key character you does seem to have referred specifically to jesters, originally meaning somebody who would use humor to mock and joke, who could speak without causing offense, and who also had the ability to sing or dance: “The you was also allowed a certain privilege, that is, his ‘words were without offence’ . . . but the you could not offer his remonstrances in earnest, he had to make use of jokes, songs and dance.” The term is often combined with other characters giving differing shades to his jesterdom, an acting or a musical slant, for example: paiyou, youren, youling, changyou, lingren, linglun. All could include musical and other talents, chang suggesting music, ling, playing or fooling, and pai a humorous element to bring delight. Several of these terms are too frequently translated as “actor” regardless of where they appear on the etymological chain of evolution and even though they were used long before the advent of Chinese drama.
Perhaps the earliest antecedents of the European court jester were the comic actors of ancient Rome. Several Latin terms used in medieval references to jesters (including numerous church condemnations of them), such as scurrae, mimi, or histriones, originally referred either to amusing hangers-on or to the comic actors and entertainers of Rome. Just as there is now no clear distinction between the terms for “actor” and “jester” in Chinese, so the Latin terms could merge the two. If there was no formal professional jester in Rome, the comic actors fulfilled his functions, sometimes even bearing a striking physical resemblance to what is usually considered a medieval and Renaissance archetype. With periodic imperial purges against actors for their outspokenness, many of them took to the road and fanned out across the empire in search of new audiences and greater freedom. Successive waves of such wandering comics may well have laid the foundations for medieval and Renaissance jesterdom, possibly contributing to the rising tide of folly worship that swept across the Continent from the late Middle Ages.
An individual court jester in Europe could emerge from a wide range of backgrounds: an erudite but nonconformist university dropout, a monk thrown out of a priory for nun frolics, a jongleur with exceptional verbal or physical dexterity, or the apprentice of a village blacksmith whose fooling amused a passing nobleman. Just as a modern-day television stand-up comedian might begin his career on the pub and club circuit, so a would-be jester could make it big time in court if he was lucky enough to be spotted. In addition, a poet, musician, or scholar could also become a court jester.
The recruiting of jesters was tremendously informal and meritocratic, perhaps indicating greater mobility and fluidity in past society than is often supposed. A man with the right qualifications might be found anywhere: in Russia “they were generally selected from among the older and uglier of the serf-servants, and the older the fool or she-fool was, the droller they were supposed and expected to be. The fool had the right to sit at table with his master, and say whatever came into his head.” Noblemen might keep an eye out for potential jesters, and a letter dated 26 January 1535/36 from Thomas Bedyll to Thomas Cromwell (ca. 1485-1540) recommends a possible replacement for the king’s old jester.
Of at least equal importance with his entertainer’s cap was the jester’s function as adviser and critic.
This is what distinguishes him from a pure entertainer who would juggle batons, swallow swords, or strum on a lute or a clown who would play the fool simply to amuse people. The jester everywhere employed the same techniques to carry out this delicate role, and it would take an obtuse king or emperor not to realize what he was driving at, since “other court functionaries cooked up the king’s facts for him before delivery; the jester delivered them raw.”
It is in the nature of jesters to speak their minds when the mood takes them, regardless of the consequences. They are neither calculating nor circumspect, and this may account for the “foolishness” often ascribed to them. Jesters are also generally of inferior social and political status and are rarely in a position (and rarely inclined) to pose a power threat. They have little to gain by caution and little to lose by candor–apart from liberty, livelihood, and occasionally even life, which hardly seems to have been a deterrent. They are peripheral to the game of politics, and this can reassure a king that their words are unlikely to be geared to their own advancement. Jesters are not noted for flattery or fawning. The ruler can be isolated from his courtiers and ministers, who might conspire against him. The jester too can be an isolated and peripheral figure somehow detached from the intrigues of the court, and this enables him to act as a kind of confidant.
The jester also had humor at his disposal. He could soften the blow of a critical comment in a way that prevented a dignified personage from losing face. Humor is the great defuser of tense situations. Among the Murngin tribe of Australia it is the duty of the clown to act outrageously, ludicrously imitating a fight if men begin to quarrel. In making them laugh at him, he distracts their attention from their own fight and dispels their aggression. Quintilian (ca. 35-100) comments on the power of jesters’ humor to carry the day.
Now, though laughter may be regarded as a trivial matter, and an emotion frequently awakened by buffoons, actors or fools, it has a certain imperious force of its own which it is very hard to resist. . . . It frequently turns the scale in matters of great importance.
The foolishness of the jester, whether in his odd appearance or his levity, implies that he is not passing judgment from on high, and this may be less galling than the “holier than thou” corrective of an earnest adviser. One of the most effective techniques the jester uses to point out his master’s folly is allowing him to see it for himself. Rather than contradicting the king, the jester will agree with a harebrained scheme so wholeheartedly that the suggestion is taken to a logical extreme, highlighting its stupidity. The king can then decide for himself that maybe it wasn’t such a good idea after all.
The jester is in a sense on the side of the ruler. The relationship was often very close and amiable, and the jester was almost invariably a cherished rather than a tolerated presence. This leads to the kindliness of jesters: they could be biting in their attacks, but there is usually an undercurrent of good-heartedness and understanding to their words. If they talk the king out of slicing up some innocent, it is not only to save him from the king’s wrath but also to save the king from himself–they can be the only ones who will tell him he suffers from moral halitosis.
The jester is also perceived as being on the side of the people, the little man fighting oppression by the powerful. By fooling wisely (“en folastrant sagement”), the jester often won favor among the people (“gaigna de grace parmy le peuple”). In the folk perception of southern India a king was hardly considered a king without his jester, and the continuing appeal of the court jester in India, in stories and comic books, is perhaps equaled only in Europe. He may have disappeared from the courts and corridors of power, but he still has a powerful hold on the collective imagination. Yet he is no rebel or revolutionary. His detached stance allows him to take the side of the victim in order to curb the excesses of the system without ever trying to overthrow it–his purpose is not to replace one system with another, but to free us from the fetters of all systems.
——-
Quotes on Clowns and Tricksters:
Clowns are rarely asked what they’re up to, and seldom listened to when they’re asked.
For many Native American societies, the culture hero was often both the source of good things in life (who brought agriculture, taught hunting, etc.) and a trickster or fool who delighted in showing people that they were not as important or as smart as they thought they were.
A trickster is a teacher by his actions. He exposes human weaknesses by his own foolishness as a lesson to the listener.
A clown is sexless, ageless and classless. He always has to be open and expose his own vulnerability to the audience. He risks being accepted and applauded or being rejected each time he exposes his painted face and baggy trousers, he is openly showing what he is and not hiding behind a mask of respectability. He cannot help but be the centre of attention. A clown is like a child, innocent, accepting people and things as they are and finding simple joy in all he meets…a “holy fool” is not just entertaining, but on a mission to give something special to the world.
__________
Poetry: Edward Thomas
Adlestrop
Yes, I remember Adlestrop –
The name, because one afternoon
Of heat the express-train drew up there
Unwontedly. It was late June.
The steam hissed. Someone cleared his throat.
No one left and no one came
On the bare platform. What I saw
Was Adlestrop-only the name.
And willows, willow-herb, and grass,
And meadowsweet, and haycocks dry,
No whit less still or lonely fair
Than the high cloudlets in the sky.
And for that minute a blackbird sang
Close by, and round him , mistier,
Farther and farther, all the birds
Of Oxfordshire and Gloucestershire.
—–
Tall Nettles
Tall nettles cover up, as they have done
These many springs, the rusty harrow, the plough
Long worn out, and the roller made of stone :
Only the elm butt tops the nettles now.
This corner of the farmyard I like most:
As well as any bloom upon a flower
I like the dust on the nettles, never lost
Except to prove the sweetness of a shower.
——
The Gypsy
A fortnight before Christmas Gypsies were everywhere :
Vans were drawn up on wastes, women trailed to the fair.
‘My gentleman,’said one,’You’ve got a lucky face.’
‘And you’ve a luckier’, I thought,’if such a grace
And impudence in rags are lucky.’ ‘Give a penny
For the poor baby’s sake.’ ‘Indeed I have not any
Unless you can give change for a sovereign, my dear.’
‘Then just a pipeful of tobacco can you spare?’
I gave it. With that much victory she laughed content.
I should have given more, but off and away she went
With her baby and her pink sham flowers to rejoin
The rest before I could translate to its proper coin
Gratitude for her grace. And I paid nothing then,
As I pay nothing now with the dipping of my pen
For her brother’s music when he drummed the tambourine
And stamped his feet , which made the workmen passing grin,
While his mouth-organ changed to a rascally Bacchanal dance
‘Over the hills and far away’. This and his glance
Outlasted all the fair, farmer and auctioneer,
Cheap-jack, balloon-man, drover with crooked stick, and steer,
Pig, turkey, goose, and duck, Christmas Corpses to be.
Not even the kneeling ox had eyes like the Romany.
That night he peopled for me the hollow wooded land,
More dark and wild than stormiest heavens, that I searched
and scanned
Like a ghost new-arrived. The gradations of the dark
Were like an underworld of death, but for the spark
In the Gypsy boy’s black eyes as he played and stamped his tune,
‘Over the hills and far way’, and a crescent moon
—-
Beauty
What does it mean? Tired, angry, and ill at ease,
No man, woman, or child, alive could please
Me now. And yet I almost dare to laugh
Because I sit and frame an epitaph-
‘Here lies all that no one loved of him
And that loved no one.’ Then in a trice that whim
Has wearied. But, though I am like a river
At fall of evening while it seems that never
Has the sun lighted it or warmed it, while
Cross breezes cut the surface to a file,
This heart, some fraction of me, happily
Floats through the window even now to a tree
Down in the misting, dim-lit, quiet vale,
Not like a pewit that returns to wail
For something it has lost, but like a dove
That slants unswerving to its home and love.
There I find my rest, as through the dusk air
Flies what yet lives in me: Beauty is there.
—–
Like the Touch of Rain
Like the touch of rain she was
On a man’s flesh and hair and eyes
When the joy of walking thus
Has taken him by surprise:
With the love of the storm he burns,
He sings, he laughs, well I know how,
But forgets when he returns
As I shall not forget her ‘Go now’.
Those two words shut a door
Between me and the blessed rain
That was never shut before
And will not open again.
—–
Last Poem
The sorrow of true love is a great sorrow
And true love parting blackens a bright morrow:
Yet almost they equal joys, since their despair
Is but hope blinded by its tears, and clear
Above the storm the heavens wait to be seen.
But greater sorrow from less love has been
That can mistake lack of despair for hope
And knows not tempest and the perfect scope
Of summer, but a frozen drizzle perpetual
Of drops that from remorse and pity fall
And cannot ever shine in the sun or thaw,
Removed eternally from the sun’s law.
_______
Biography: Edward Thomas
Edward Thomas (March 3, 1878 – April 9, 1917) was one of the best-known English poets of World War I.
Thomas was of Welsh extraction but was born in London as Philip Edward Thomas. He was educated at Battersea Grammar School, St. Paul’s School and Lincoln College, Oxford. Unusually he married while still an undergraduate and determined to live his life by the pen. He was already a seasoned writer before the outbreak of war, and had worked as a journalist before becoming a poet, with the encouragement of Robert Frost. He initially published some poetry under the name Edward Eastaway. He also wrote a novel and some works of non-fiction.
When war broke out, Thomas joined the Artists’ Rifles, despite being a mature married man who could have avoided enlisting. In fact, few of his poems deal directly with his war experiences. His poems are noted for their attention to the English countryside. He was killed in action at Arras on April 9, 1917, soon after he arrived in France.
A short poem of Thomas’s serves as an example of how he blends war and countryside throughout his poetry:
In Memoriam
The flowers left thick at nightfall in the wood
This Eastertide call into mind the men,
Now far from home, who, with their sweethearts, should
Have gathered them and will do never again.
Alfred Lichtenstein was born in Berlin in 1889, the son of a Prussian Jewish factory-owner. After he left school he studied law, but made sure he had time for his first interest: writing. He wrote stories, including a book of tales for children. He linked even his university law thesis to literature, concentrating on laws concerned with theatrical productions.
Georg Trakl was born in Salzburg, Austria, son of a thriving ironmonger. He was always interested in literature, French and Russian as well as German, and went on to write plays and poems himself. His training, though, was in medicine: he studied pharmacy in Salzburg and at Vienna University, which meant that his compulsory year of military service in 1911 was spent working as a dispensing chemist with the Austrian army’s Medical Corps.
Sergeant John William Streets: Served in the 12th. York & Lancaster Regiment. Known as “The Miner Poet”. Killed on the first day of the Somme, during the fighting for Serre. He was wounded early in the day and was returning to a dressing station when he heard that another soldier of his platoon was too badly wounded to return on his own, so Streets went back to find him. He was never seen again. He was 31. Buried Euston Road Cemetery, Colincamps.
Lieutenant William Noel Hodgson, 9th Battalion, the Devonshire Regiment. Hodgson was awarded the Military Cross. In April 1916 the Battalion was in front line trenches opposite Mametz. On the opening day of the Battle of the Somme, Hodgson was killed by a bullet in the throat from German machine gun fire while taking a supply of bombs to his men in newly captured trenches near Mametz. Buried at Devonshire Cemetery, Mansel Copse, Mametz.
Captain Richard DENNYS. Born December 17, 1884, in London. Educated at Winchester College: pianist, painter, actor, writer, poet. At the outbreak of the war, he was commissioned in the Loyal North Lancashire Regiment. Captain Dennys was seriously wounded on July 12, 1916, near Albert, while pushing forward with his battalion from Usna-Tara Hill during a heavy artillery bombardment in the Somme advance. He was taken to the British General Hospital at Rouen, where he died twelve days later.
2.4 million:
Kay Nielsen (whose first name is pronounced “kigh”), (1886-1957) was a Danish illustrator who was popular in the early 20th century, the “Golden Age of Illustration” which lasted from when Daniel Vierge and other pioneers developed printing technology to the point where drawings and paintings could be reproduced with reasonable facility, He joined the ranks of Arthur Rackham and Edmund Dulac in enjoying the success of the gift books of the early 20th century. This fad was able to last until roughly the end of World War II when economic changes made it more difficult to make a profit from elaborately illustrated books.
Once on a time there was a poor husbandman who had so many children that he hadn’t much of either food or clothing to give them. Pretty children they all were, but the prettiest was the youngest daughter, who was so lovely there was no end to her loveliness.
So she rode a long, long way, till they came to a great steep hill. There, on the face of it, the White Bear gave a knock, and a door opened, and they came into a castle, where there were many rooms all lit up; rooms gleaming with silver and gold; and there too was a table ready laid, and it was all as grand as grand could be. Then the White Bear gave her a silver bell; and when she wanted anything, she was only to ring it, and she would get it at once, 
“My!” said her mother; “it may well be a Troll you slept with! But now I’ll teach you a lesson how to set eyes on him. I’ll give you a bit of candle, which you can carry home in your bosom; just light that while he is asleep, but take care not to drop the tallow on him.”
Yes! she got on his back, and away he went from his house at a fine rate. And this time, too, she wasn’t long on her way.
Next morning the lassie sat down under the castle window, and began to play with the gold apple; and the first person she saw was the Long-nose who was to have the Prince.
Born in Philadelphia, Emmanuel Radnitsky grew up in New Jersey and became a commercial artist in New York in the 1910s. He began to sign his name Man Ray in 1912, although his family did not change its surname to Ray until the 1920s. He initially taught himself photography in order to reproduce his own works of art, which included paintings and mixed media. In 1921 he moved to Paris and set up a photography studio to support himself. There he began to make photograms, which he called “Rayographs.” 
Real money & 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? 
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 & religion enter opposition — one cannot serve God & 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 & over again reformers arise within religion to chase the moneylenders from the temple, & 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 & Diggers, who proposed that religion should once & 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 & replacing it with rationalism (& “Classical Economics”). This formula however would fail to do justice to those real illuminati who proposed the dismantling of all ideologies of power & authority — nor would it help to explain why “official” religion failed to realize its potential as opposition at this point, & instead went on providing moral support for both State & Capital. 
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 & the recurrent rediscovery of “Bible communism”. Had he considered Protestant culture he might have remembered the 17th century, & 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 & 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 & 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; & 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 & 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, & the morality of anti-Capitalism. Despite elements of romantic reaction, various New Age & post-New-Age movements can also be associated with this rough category. 
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, & non-theisms; including mysticisms & heresies as well as orthodoxies, “reformed” churches, & “new religions” — obviously the subject under consideration lacks definition, borders, coherence; & 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 — & as such it might be considered (at least pro tem) as a valid dialogic entity & 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 & 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 & resistance — & it most certainly includes the non-separative “re-linking” (religio) of consciousness with “spirit” as unmediated imaginal self-determination & value-creation — the original goal of all ritual & 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 & 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. 
Islam has seen itself as the enemy of imperial Christianity & European imperialism almost from the moment of its inception. During the 20th century it functioned as a “third way” against both Communism & Capitalism, & 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 & 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 & 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, & 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 & egalitarian traditions & to substruct its reactionary & 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, & resistance to the violence of post-secular post-rationalist “neo-liberalism” & its allies. In effect, then, the “revolutionary potential” of Islam is not yet realized — but it is real. 
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 & laity supported resistance or revolution, & there were moments when Protestant ministers & 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 & 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 & 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, & 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 & outside the Church a kind of revival of “Celtic Christianity” — devoted to resistance against pollution of the environment both physical & imaginal, & 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, & would serve a particularly useful function as a force against sectarianism & the rule of the clerisy. Thus even in Ireland it would seem that religion may have a revolutionary future. 
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 & Gersholm Scholem (deeply influenced by Gustav Landauer & other anarchists of 1919), which found its most eloquent & paradoxical voice in Walter Benjamin. Hinduism gave birth to the ultra-radical Bengali Terrorist Party — & also to M. Gandhi, the modern world’s only successful theorist of non-violent revolution. Obviously anarchism & communism will never come to terms with religion on questions of authority & property; & 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 & 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 & 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. 
Frederick Bridgman was born in Alabama, the son of an itinerant doctor from Massachusetts. His father died when Frederick was only three years old and, sensing the north-south tensions prior to the Civil War, his mother decided to return with her two sons to Boston in the north. However they soon moved to New York where Frederick, already showing artistic talent, joined the American Banknote Company as an apprentice engraver. But in spite of his progress and the opportunities for rapid promotion, he preferred to dedicate his time to painting, taking evening drawing classes first at the Brooklyn Art Association, then at the National Academy of Design. It is recounted that he even rose at 4 o’clock every morning to paint before going to work.
The next decade was a period of uninterrupted success. He was honoured with having five works displayed at the 1889 Universal Exhibition in Paris. The following year a personal exhibition, similar to that of 1881, of about 400 of his pictures took place at Fifth Avenue Galleries in New York. When it moved on to Chicago it contained less than a hundred of these works – evidence of significant sales, enabling him to significantly expand his Parisian home on the Boulevard Malesherbes. Its extravagant decor in classical and oriental style led the artist John Singer Sargent to say that it was one of the two sights worth visiting Paris to see; the other being the Eiffel tower!
Think of this entry as a poem of various elements… from the words, to the pictures to the flow of it all.
“Everything is a blessing and everything comes as a gift. And I don’t regret anything about the situation I find myself in. If psychedelics don’t ready you for the great beyond, then I don’t know what really does. And we’re all under sentence of ‘moving up’ at some point in our lives.
The ancient Aztecs of central Mexico appear to have been extremely puritanical towards sex and, for that matter, towards women in general. Aztec (or more properly, Mexica) society was a male-dominated warrior aristocracy, and according to the no-doubt somewhat biased Roman Catholic monks who collected the sole first-person accounts of Mexica life, women played almost no role in government and civil matters.
Perhaps mirroring Mexica amazement at the protean nature of femininity, Tlazolteotl was considered an aspect of the moon and thus had four phases of existence: first as brilliant adolescent, cruel, unreliable, and yet absolutely delightful; then as young woman, sensual and adventuresome, though of dubious morality. It was in her third phase (corresponding perhaps also to menstruation and childbirth) that the witch goddess was able to absorb the evils committed by mankind and purify the soul IF the sinner had made a proper and honest confession to a priest. The confession, however, could only be made once, so it was usually late in lifebeyond the years of sexual temptationthat a man sought redemption from the priest of Tlazolteotl. This aspect of the goddess also gave blessings to married life and apparently brought peace and fertility to the home. The third, forgiving, phase was comparatively short-lived and it was inevitably replaced by the monstrous disease-ridden creature who destroyed her lovers, stole wealth, and punished sexual excess.
Terence McKenna on the Perversion of Language 
A big congratulation to Diane Darling for her SheShamans Conference held this weekend in Geyserville California. I hear it was a success and went well surmounting all the challenges of launching a new project. 
Welcome to the weekend edition of Turfing… for this edition, we are heading to the Pyrenees, for some time in Basque Country…
Like many others in the world, there was a man and woman who had a. son. He was very wicked, and did nothing but mischief, and was of a thoroughly depraved disposition. The parents decided that they must send him away, and the lad was quite willing to set off.
