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The Fraternitas Saturni – Stephen E. Flowers

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Categories: germanic, luciferian, magick, runes, thelema

Fraternitas Saturni coverVerbosely subtitled History, Doctrine, and Rituals of the Magical Order of the Brotherhood of Saturn, Stephen E. Flowers’ The Fraternitas Saturni is the fourth edition of a work originally released by Llewellyn in 1990 as Fire and Ice, with the equally prolix subtitle of The History, Structure, and Rituals of Germany’s Most Influential Modern Magical Order – The Brotherhood of Saturn. Since that initial version, the work has been published again by Llewellyn in 1994, and then in a revised edition by Runa Raven Press in 2006. This 2018 incarnation is both revised and expanded, as evidenced by the already lengthy appendices lettered from ‘a’ to ‘i’ now extending to ‘l.’

At its release, as Flowers notes in his introduction, Fire and Ice was the first book to discuss the Fraternitas Saturni at length, and it would be hard to think of any title that has done much more since. In the English speaking world, it is Flowers who still seems to have the monopoly on this particular field of German occultism, with all the risks that having a single interlocutor entails. As Flower also acknowledges, the material contained in The Fraternitas Saturni dates from before 1969, so doesn’t necessarily reflect the beliefs and practices of the order after that date, or today.

One of the first additions to this new edition is found in the initial consideration of the occult milieu from which the Fraternitas Saturni emerged. Here, in addition to his previous discussion of quasi-Masonic lodges such as the Freemasonic Order of the Golden Centurium (FOGC) and obviously the Ordo Templi Orientis, Flowers now discusses the neglected but influential role of Adonism. He devotes several illustrated pages to this school of magical thought and its foremost proponents, Franz Sättler’s Adonistische Gesellschaft, as well as giving still further information as an appendix.

Other changes are largely subtle, with the one thing of obvious note being the amount of new images added to the text; something very much in evidence in the Adonism section. The pictorial elements in the original Fire and Ice were limited to a few diagrams, already well-worn photographs of Gregorius and the bust of GOTOS, and two hand drawn illustrations by James Allen Chisholm. All of these recur here, but in better quality (save for Chisholm’s pictures which look a little 8bit), and they’re joined by a swathe of supporting images, including examples of publications and portraits of key figures.

Fraternitas Saturni sigil

The Fraternitas Saturni begins with the aforementioned discussion of the occult subculture that birthed the order, with Flowers providing a thorough overview of German occultism of the period, noting in particular the way in which Thelema infused some of the major variants. While the OTO absorbed Thelema to become Crowley’s principle magickal order, the Fraternitas Saturni embraced the philosophy, but neither its cosmology, nor Uncle Al’s suzerainty. Instead, as Flowers details, the order promulgated a mythos that merged Gnosticism with Luciferianism, in which Saturnus is a demiurgic figure associated, not just with the typical saturnian characteristics of melancholic introspection and initiation, but with Lucifer (as the sphere’s highest octave) and Satan (as its lowest). For those with aphotic inclinations, there’s a certain appeal to this cosmology, with its combination of metaphysical speculation, plutonian-hued deity forms, and the handy appeal to authority that arises from its use by an order now almost a century old.

The other particularly striking aspect of the order’s belief system, and one which is fairly unique in its application, is the use of the egregor GOTOS, whose name was an acronym based on the name of the order’s 33° grade, Gradus Ordinis Templi Orientis Templi. Considered an embodiment of the order, but also as a pre-existing entity attached to Saturn, the GOTOS egregore took the place of the ascended masters and secret chiefs so typical of other occult organisations of the time, guiding initiates through their journey. The difference being that GOTOS was understood to be a thought-form manifested by the order’s members, rather than some dubious dudes in robes kicking it on a mountain somewhere in far off lands.

Subsequent chapters in The Fraternitas Saturni explore more of the order’s beliefs (but more from a philosophical rather than cosmological perspective), and the structure of the order (including a detailed listing of grades). An outline of their actual magical work and rituals follows and these, as one would expect, have a strong focus on masonic-style lodge work, but there is also a sacerdotal element, with an extensive list of liturgy-rich sacraments that includes the use of various type of elemental eucharist. Two other areas of ritual in which the Fraternitas Saturni are known are electrical magic (which Flowers touches on all-too briefly) and sexual magic (for which two rites are outlined).

Including index and bibliography, The Fraternitas Saturni runs to 207 pages, but just over half of that comprises the book proper, with the rest consisting of extensive appendices. These include several long Fraternitas Saturni rituals (three masses and the Gradus Pentalphae), various letters between Crowley and order founder Gregor A. Gregorius, and instead of his pragmatic suggestions regarding sex magic from 1990, Flowers includes an initiation rite from the Freemasonic Order of the Golden Centurium. The other appendices new to this edition include more details about Rosicrucianism and the Bavarian Illuminati, and the welcomed consideration of Adonism. There are also some lessons for neophytes from order member Master Pacitius (artist, architect and the producer and production designer for F. W. Murnau’s Nosferatu, Albin Grau), which are provided as one of the rare example of his written occult work.

The cover of the original Fire and Ice in 1990 featured an evocative painting by N. Taylor Blanchard, a darkly hued view of the sigil of Saturn suspended against a range of mountains, all lit from behind by an effulgent light. It was a mysterious image that, other than the Saturn sigil, didn’t seem to reflect too much that was specific to the Fraternitas Saturni, and was very much of its time; with many of the books by Flowers (as well as other Llewellyn authors) employing painted cover art, some better than others. The cover of this 2018 version is also of its time, with the oils of the 1980s and 1990s giving way to a strong graphic look that sets the title and sigils (highlighted with a subtle spot varnish) over a low opacity image of the bust of the GOTOS egregore. It’s nice, a simple but classy treatment, as is true of the covers of many books from Inner Traditions.

The Fraternitis Saturni spread

Inside, the copy is treated with an equally adept hand by the good folks at Inner Tradition. Whereas the original Fire and Ice had Llewellyn’s typical-for-the-time solid and functional layout with a slightly too large, almost slab serif face, and not a lot of space around it, The Fraternitas Saturni uses a classic serif at a respectable size for the body, with subtitles in a san serif, housed in roomy, but not too roomy, margins. The hierarchy makes it eminently more readable than its predecessor, and the reduced page count and larger page size, makes it more pleasant to hold.

This new edition of The Fraternitas Saturni makes for a worthwhile acquisition, whether you don’t have its previous incarnations, or simply want an excuse to reread it, now some 28 years after you may have read it the first time. As testified, the redesign from Inner Traditions will assist in this, making it feel not just eminently more readable, but just a little bit fresh and new. Throughout the book, Flowers writes with an unadorned, thoroughly competent style, with everything presented in a somewhat matter of fact manner.

Published by Inner Traditions


Review Soundtrack: Various Artists – Saturn Gnosis

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Howlings – Edited by Alkistis Dimech

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Categories: esotericism, goetia, grimoire, magick

Howlings coverBack when Scriptus Recensera launched, the Word document that forms the master copy of the reviews here (and which now runs to 110 pages) had a provisional list of headings, with the names of books to review. It still works like that, new review-worthy titles are added when they arrive and quickly, or eventually, the space beneath them is filled in as they are rapidly, or slowly, read. One title that has been there resolutely from the beginning, seeing its companions reviewed and sent down the pages of the file, is Scarlet Imprint’s Howlings, so let’s for lots of reasons I’m sure, and not just to finally put it to rest, review it exactly ten years after its release.

Howlings was Scarlet Imprint’s first anthology concerning grimoire-related writings, and it was later followed by the previously reviewed Diabolical. It bears the perfect name for such a title, seemingly ambiguous and modern (like some noise-rock duo… *pause for searching* well, what do you know, it’s a witch house producer from California), but referring appropriately to a seemingly contentious translation of goetia as ‘howling.’ The Goetia is just one of the grimoires explored by the multiplicious howling voices in the fourteen essays that make up the singular Howlings, along with The Picatrix, Agrippa’s Three Books of Occult Philosophy, Michael Bertiaux’s The Voudon Gnostic Workbook, Aleister Crowley’s Liber 231, and Andrew Chumbley’s Qutub.

Fittingly, it is The Goetia that receives the most attention in Howlings, with a total of six essays addressing various aspects of the 17th century grimoire, featuring contributions from Paul Hughes-Barlow, Aleq Grai, David Rankine (who also later contributes a piece on Agrippa and magical squares), Peter Grey, and two from Thea Faye. In the first of her two pieces, Sex in the Circle, Faye considers aspects of gender in invocation, while in the second, and continuing with her largely practical approach, she addresses the trustworthiness of the various goetic spirits. Considering that in The Goetia there are 72 spirits available to practitioners, it’s interesting that one of them, Andromalius, finder of thieves and treasure, receives somewhat disproportionate attention here, being the focus of Hughes-Barlow’s piece, and also featuring heavily in Aleq Grai’s Tools of the Goetia, which includes a transcript of a ritual conversation with them.

Chimeric image from the internal title page

For those with more caliginous inclinations, Crowley’s qliphothic text Liber 231 receives attention from Krzysztof Azarewicz, Stafford Stone and Donald Tyson. Azarewicz broadly considers the text itself, while Tyson’s 49 page The Gates of Daath, the longest contribution in this anthology, is a wide-ranging consideration of sephiroth, qliphoth and their tarot attributions, particularly in regard, as one would expect, to the nullsphere of Daath. As he would later do in Diabolical, Stafford Stone’s contribution to things nightside are a selection of cards from his Nightside Tarot (Baratchial, Gargophias, Uriens and Niantiel), accompanied by brief battlefield notes, as he calls them, describing each of the featured atu and their perpetually symmetrical spirits.

Spread with plates for Stafford Stone's Gargophias, Uriens cards

One of the things that appeals about Howlings, and it is summed up in the subtitle to David Beth’s Bertiaux-themed Into the Meon essay, Approaching the Voudon Gnostic Workbook, is that feeling of a supremely personal interaction with the writer’s grimoire of choice. Where Howlings succeeds most is in those instances where the idea is one of encountering, exploring and experiencing a tome; something that appeals to the bibliophile in me. While writing should be rigorous without doubt, those qualities are enhanced here by the enthusiasm of the contributors, where the interaction with the grimoire is experiential, visceral and profound. At the same time, though, this approach doesn’t always work, and some of the essays reflecting on the author’s personal journey wither in comparison to those with more of an academic skill set. The latter succeeds is in those instances where the personal is combined with a clear, authoritative voice, and with stellar writing skills; something not always the case with so many contributors.

Scarlet Imprint’s Peter Grey fulfils the promise that a volume such as this offers with his perfectly titled The Stifling Air. Combining the personal with historical antecedents, Grey writes in a beautifully poetic manner that engages with its tone but doesn’t get too purple in its prose. His is a picturesque tribute to the ritual virtues of smoke and incense, beginning with a panegyric overview before considering various incenses individually and extensively. That sense of personal interaction is also evident in Jack Macbeth’s Getting to the Point, which acts as both paean and practicum for Chumbley’s poetic text Qutub. Macbeth writes affectionately of Chumbley’s relatively brief work, describing it as hypnotic, whirling and a “many layered exposition on the sorcerous arte.”

The formatting in Howlings is as lovely as one would expect from Scarlet Imprint, with type set at a small but readable serif face, framed by large margins and a generous footer. Given the multitude of contributors, there’s understandably variance in how images are presented, with sigils rendered differently in weight and style, but otherwise the quality is fine. The one exception is in the reproduction of two engravings by Albrecht Dürer, with Melancholia not as a sharp as it could be, while The Angle with the Key to the Bottomless Pit is unforgivably and surprisingly soft, murky and blurry.

Howlings page spread

Howlings was released in several editions, with the first being a limited and hand-numbered edition of 333 copies. The second edition consists of 666 copies but is confusingly numbered sequentially from 334 to 999, of which this reviewer’s copy (for those keeping score at home) is number 782. It has black endpapers, black and white illustrations, colour plates and is bound in turquoise cloth, with gilt titling to spine and an geometric Islamic design foiled over the entire front. Although, as with other Scarlet Imprint titles, this foiling has, with the passage of time, flaked and faded in places, despite the impeccable archival standards at Scriptus Recensera. Contact with the cover through the mere act of reading means that by the time you finish the book, the cover will have changed, appearing worn in those places  where your hands have rested. Feature or a bug, you decide.

Published by Scarlet Imprint

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Grimoire Dehara: Kaimana – Storm Constantine

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Categories: chaos, grimoire, magick

Grimoire Dehara coverAs an unrepentant bibliophile, it is both a blessing and a curse that there are so many wonderful (and not so wonderful) books out there that must be read. One area that always takes a back seat is fiction, and so despite having a few of her titles in the shelves here at the hallowed halls of Scriptus Recensera, we’ve never had the pleasure of diving into the worlds of Storm Constantine.

Perhaps the work for which she is best known, her Wraeththu series, had its first instalment in 1987 with The Enchantments of Flesh and Spirit and has continued into this decade; although Constantine wrote her earliest Wraeththu tales a decade earlier in 1973. The Wraeththu are very much a race for today, a post-apocalyptic, hermaphroditic species that evolved from humanity and are divided into tribes. Androgynous and sensual, they seem to be cut from the same cloth as Anne Rice’s fey and elegant vampires, or Poppy Z. Brite’s queer outsiders.

With Grimoire Dehara: Kaimana, Constantine takes the system of magic used in the Wraeththu universe and fleshes it out for real world application. In a subculture of made-up magical systems, with people desperately trying to claim mysterious provenance for their fictions, what better than a system that is unashamedly fictional? As such, and as Constantine notes, Grimoire Dehara follows a chaos magick template of pop culture sorcery, creating new thought-forms with that slightly scientific, partly Jungian bent of any Chaoate. This is borne out by the resources at the end of the book, with two books by Phil Hine being the only other titles namechecked amongst those from Constantine herself and her collaborator Taylor Ellwood. There are also bonus points for the musical recommendations here, with Constantine suggesting Ephemeral from Synaesthesia and two albums by Steve Roach (The Magnificent Void and with Byron Metcalf, The Serpent’s Lair). Fine tastes and something that makes for a great reviewing accompaniment.

The gods of the Wraeththu are the Dehara of the grimoire’s title, with the principle deities being Aruhani (dehar of sex and procreation, life and death), Agave (warrior dehar of fire), Lunil (dehar of the Moon, love and spirituality) and Miyacala (dehar of inception, magic and wisdom). In addition there are elemental and seasonal deities called dehara vegrandis, and egregore forms created for specific and limited purposes called dehara demitto. Given the grimoire’s title, the dehara not unexpectedly form the focus of much of this book, with Constantine introducing each of them with descriptions and sigils, which she also does for their respective etheric nayati (temple or ritual space with descriptions and their sigils for them). With these are full page illustrations of each dehara, all evocative, beautiful and mysterious. Later in the book, Constantine returns to the dehara once more, providing further information along with extensive invocations and guided visualisations for each; and repeating the full page illustrations, which I’m not too sure about.

The dehara Aruhani

Having not read any of the Wraeththu novels before, one feels one’s self at a slight disadvantage when it comes to the terminology and names. There is an alienness to the language, that makes it hard to remember which term means what. This is due to it not necessarily having any resemblance to touchstones such as the Romance or Germanic languages, those two most common families for European ears. If anything, it bears a superficial resemblance to Eastern Polynesian languages like Hawaiian, with distinctly Polynesian phonemes appearing in words such as kaimana, rehuna and aruhani. At the same time, a preponderance of the letter ‘j’ and a ‘hahn’ sound in other words draws a comparison with Hindi; while in some cases, English portmanteaus occur, incorporating terms such as ‘tides,’ and somewhat breaking the feeling of exotic otherness. Suffice to say, the seven page glossary at the back proves a frequently frequented friend in the early stages of reading as one acclimatises to the new terminology.

At 200 pages, Grimoire Dehara: Kaimana presents an impressively rich and detailed system that builds gradually in complexity. For anyone familiar with contemporary magic, and in particular the techniques associated with its Chaos forms, there won’t be much here that is, at its core, unfamiliar, with the innovation coming from how it’s integrated into the Wraeththu mythos and paradigm. And, as one would expect of a system quite consciously created with all the benefit of several thousand years of precedents, there are certain near universal themes that are given a Wraeththu twist. Agmara, for example, is the name given to breath, both the breath of the divine and the breath of the practitioner, which like prana in Hinduism, or the Force in Star Wars, is an all-permeating, universal energy, that is a powerful ally. Life creates it, makes it grow. Its energy surrounds us and binds us. But I digress.

Page spread with image of Aghama

The system begins with an initiation with a particularly Wraeththu spin, being a visualisation based on what in the novels is called Inception, where a human is transformed into a Wraeththu through the infusion of their blood. In the initiation ceremony, called a Harhune, the practitioner imagines themselves transforming into the androgynous har body, creating an ethereal body that is then used for any subsequent majhahns (rituals). Following on from this initiation, Constantine presents a series of exercises and procedures that could be broadly said to involve ritual breathing, visualisations and pathworkings, and light work. Practitioners add to their ethereal arsenal with the creation of their own hienama (an egregoric teacher), the building of an etheric nayati ritual space, and the development of minor Deharan magical entities for specific purposes.

In addition to this more personal work, Constantine provides evidence of her world building with Arotahar, a harish Wheel of the Year, that incorporates a grand seasonal mythologem redolent of European harvest rites for dying and resurrecting gods, and features eight arojhahns (festivals) across the year. Each arojhahn has invocations, rituals and visualisations associated with it, making this section, along with dedicated sections working with the dehara, the lion’s share of the grimoire. For those willing to embrace the mythos and modality, there’s a lot to do, with a full ritual year to follow, and the pantheon of the main dehara creating a comprehensive set of entities to engage with.

Olga Ulanova: Feybraihatide Arojhahn

Grimoire Dehara: Kaimana is thoroughly illustrated throughout with images of the various dehara and their attributes. Created by Olga Ulanova, they in some ways make the book, providing a very clear visual sense of what the dehara look like and explicating the whole Wraeththu aesthetic. The images often have an icon-like quality to them, something engendered by the use of an Art Noveau style, with Alphonse Mucha being a particularly obvious reference; as is often the case. No slavish imitation, though, these are beautifully rendered in simple clear lines, with the figures sometimes set against clear space, but more often against decorative, esoterically-evocative backgrounds and frames, occasionally suggesting, to my eyes, stellar cartography. As devotional objects, these would work effectively in any Deharan praxis, such is their strength as numinous images.

The first version of Grimoire Dehara: Kaimana was first released in 2005 as a hardback edition, with this second edition from 2011 being a trade paperback. Constantine has since followed up Kaimana with two sequels to this grimoire, both in collaboration with Taylor Ellwood: the second book Ulani 2016, and the third, Nahir Nuri, in 2017. Both sequels are available in hardcover and paperback versions, with a new limited edition hardcover version of Grimoire Dehara: Kaimana also being released to match its scions.

Published by Megalithica Books, an imprint of Immanion Press


Review Soundtrack: Steve Roach & Byron Metcalf – The Serpent’s Lair

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Visual Magick – Jan Fries

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Categories: chaos, germanic, magick, shamanism

Visual Magick coverSubtitled A Manual of Freestyle Shamanism, Visual Magick from Jan Fries is something of a modern classic, first published in 1992 after beginning as a small treatise privately circulated amongst occultists. Despite the subtitle, there’s not a lot of explicitly shamanic content within Visual Magick, be it in the strictly etymological sense of the Tungusic word, or the core shamanism of the Michael Harner variety, or even the shamanism of new age stores, all dreamcatchers, crystals and war bonnets. Instead, if it’s core anything, Visual Magick is core Fries-brand chaos magick; apt as this was Fries’ first published work.

Visual Magick begins without preamble (save for a preface by Mike Ingalls), diving head first into the first chapter on sigil magick. This is fairly standard post-Spare sigil fare, which sounds a little unfair and dismissive, but is not intended as such. Using the analogue of a seed, Fries presents a basic but thorough guide to creation of sigils using several techniques including bindletters, automatic drawings, and magical squares. Then he offers a guide to activating and empowering them, which bleeds into the second chapter under the heading of The Ritual. In both, Fries writes in his trademark honest and conversational style, presenting the techniques matter-of-factly, listing personal preferences without prejudice but ultimately leaving things up to the reader to find what works for them. Indeed, this attitude makes ‘freestyle’ the more important word from the book’s subtitle, as it epitomises Fries’ approach: modern, eclectic, versatile, and not beholden to any historic precedent, with a touch of humour and honesty where needed.

Fries continues exploring other not particularly or obviously shamanic techniques including automatic drawing and writing, visualisations and a little bit about sex magick, primarily in its use in empowering sigils. Later he discusses creative hallucinations, zoomorphic transformation and shapeshifting, and mandalas, in which he presents a variation of his own using plant matter rather than the usual sand or paint. Throughout, Fries’ emphasis is on the pragmatic, backed up with a largely psychological model. For him, entities are just projections of the subconscious, and interactions with them are a way of accessing this deep mind. Fries does allow others the grace to believe entities to be whatever they wish, but even in this regard he ultimately comes back to the idea of them being, as part of what he calls the ‘all-self,’ ways to connect with the individual self.

Jan Fries: Loki

This utilitarian approach means that Visual Magick often comes across as more of a self-help or motivational book, rather than a traditional magickal tome or grimoire. The argument here is that when you strip away all the artifice of magick, then that’s what you’ve got at a fundamental level: processes and a worldview that are intended to improve you as a person, give you insights, and get shit done. As a result, there’s a lot of talk of the subconscious, of perception, of analysing behavioural patterns. It’s effectively a primer that shows the science behind magick, much as chaos magick was doing at the time; though Fries does dismiss it as a then current magickal trend, despite the shared techniques and approach.

Filing under ‘some reviewers are never happy,’ long-time readers of Scriptus Recensera will know that pragmatism rules here, but Fries’ approach runs the risk of being too much of a good thing and one finds oneself longing for a touch of old fashioned occult glamour, a little mumbo? Perhaps. Jumbo? Perhaps not. Effectively, it takes some of the fun out of magick, and replaces it with the psychological model, which may have an appeal for some readers but has limited mileage with this one. With its revealing of the seams of magick, though, it does underline how anything in the book can be adapted to a more personally-satisfying paradigm and how, in the end, a ritual, a godform or an entire belief system is just something made up by someone, somewhere, sometime.

As is the case with all of his books, Visual Magick is illustrated throughout with Fries’ trademark illustrations, previous recipients of glowing commentary here at Scriptus Recensera. Atavistic line drawings combining humanoid forms and nature, they are in some way the most shamanic thing in the book, having an energy and numinosity so evocative of reaching out across worlds.

Jan Fries: Access to a Tree

Visual Magick has the same layout styling of other Jan Fries books published by Mandrake of Oxford, meaning that it looks better than a lot of Mandrake book. It’s not necessarily amazing, but there’s a clear design hierarchy, a suitable amount of space and no glaring errors. All of Fries’ trademark illustrations are rendered crisp and clear, except for one which, by misadventure or design, is pixelated, its black lines turned jagged like a scene from an 8bit video game; which is somewhat apropos as its shaman subject looks like a hero from a 1980s side-scrolling platformer.

Published by Mandrake of Oxford.

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Distillatio – Orryelle Defenestrate-Bascule

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Categories: alchemy, art, classical, esotericism, hermeticism, magick, tantra

Orryelle Defenestrate-Bascule has already had one review this year here at Scriptus Recensera with Time, Fate and Spider Magic from Avalonia. While that work was largely a written one with elements of Orryelle’s art featured throughout, Distillatio is very much a complete showcase of their visual output in various mediums. As its name suggests, Distillatio represents said alchemical stage, and acts as a companion to the other parts of the process documented in Orryelle’s Tela Quadrivum series: Cojunctio, Coagula and Solve. The status of Distillatio as the final volume in this series and the culmination of the alchemical process is reflected in the design, with the book bound in a pure white cloth and wrapped in a weighty white dust jacket with the Cauda Pavonis or Peacock’s Tail in iridescent foil on the front and a similarly rendered fingerprint design on the back.

While the previous entries in the Tela Quadrivum series worked predominantly in black and white, with flecks of gold and silver, Distillatio takes the opportunity provided by the iridescence associated with its alchemical stage and runs with it. Colours, and in particular striking Melek Tausian-blues and a rich ruddy brown, dominate, with the book showcasing Orryelle’s ability as a painter in oils. Orryelle’s characteristic fleshy forms are given an added layer of depth and voluptuousness with the addition of oils, bringing with it a different sense of energy.

Like many of the line-drawn figures in occult art, Orryelle’s phantasmagorical forms usually have an ephemeral and chimerical feel, adrift in a timeless netherworld, but with the addition of oils, they become a lot more present, the line made flesh as it were. With this physicality comes two things, energy and permanence. In The Wild Hunt, participants in the Heljagd pour forth from the centre of the image, reaching across a tumultuous heaven in a furious motion that is mirrored below by the reaching branches of the World Tree. Their source at the centre, which in this case is the gutter of the two page spread, is a zoomorphic figure of Odin and Sleipnir interfused, disappearing into the liminal space created by the formatting of the book. Naturally evocative of Peter Nicolai Arbo’s Asgårdsreien painting from 1872, The Wild Hunt replaces Arbo’s classical forms with more tangible yet still fleetingly elven figures, whose ferocious, otherworldly speed is implicit within the flurry of brush strokes.

Orryelle Defenestrate-Bascule: The Wild Hunt

The World Tree of the The Wild Hunt is a frequent motif within Distillatio, often assuming the same compositionally-central role, with its branches and roots emanating outwards, bringing with it various forms of life. In one, alchemical birds appear in its branches and surrounds: a bloody-breasted pelican feeding its young, a resplendent white eagle that forms the tree’s crown and is mirrored by the shadow of a black eagle in its root, while a peacock claims a branch as its own. Similarly in Cycle of Life, the tree sits at the centre of the only partially coloured and inked image, some of its limb anthropomorphised into grasping hands, while various animals and humanoid creatures emanate from it and circle around the frame as embodiments of Nature, red in tooth and claw.

Orryelle Defenestrate-Bascule: Alchymic Birds on the World Tree

In more static images, Orryelle’s oil paint gives gravity and a luminous power to its subjects, such as the looming figure of Isis in Osiris Embalmed, or the apple-clasping Melek Taus adrift in a sea of peacock feathers and interstellar clouds in Melek Taus and the Path of Venus. Meanwhile, in With the Milk of a Gazelle, Hathor heals Hoor’s Eyes, an asomatous Egyptian landscape hosts Hathor, crowned effulgent, who heals the eyes of a contorted Horus that lies before her, his arms and legs twisted into uncomfortable reversal.

Orryelle Defenestrate-Bascule: With the Milk of a Gazelle, Hathor heals Hoor’s Eyes

As evidenced by the variety of deities featured throughout the works, Distillatio is indicative of Orryelle’s eclectic mythological tastes, with the various divine stars being familiar to anyone who has encountered hir work before. This syncretic quality draws principally on Egyptian, Hindu and Germanic myth, with bits of Greek and Celtic thrown in, sometimes in the same image.

It isn’t only oil paintings that feature in Distillatio and Orryelle also includes a selection of his digital montages. Some of these incorporate elements of his paintings, such as St Michael And/As The Beast which blends the background of a painting with repeating photographic images of Orryelle as the titular and winged saint. There is something a little incongruous about the presence of these montages, and the incredible skill evident in the paintings is not necessarily always matched in their digital siblings. It feels like the book would have been no poorer had they been left out, allowing for the paintings alone to be a more solid and consistent body of work.

Explanations for the images are spread periodically throughout the book, appearing in explanatory blocks before or after several blocks of spreads. It’s not the most satisfactory way of presenting this information, requiring a lot of flicking backwards or forwards, but there’s not many other ways to do it. These legends to the legends are fairly pithy and provide an invaluable aid to understanding Orryelle’s multi-layered images. It is a shame the typography used here does not mirror the beauty of the images, with it all feeling very defaulty due to the body being set in generic Times, save for Orryelle’s typographically-inadvisable tendency to use a goody bag of other typefaces to highlight certain words. Subheadings are also subject to this, centered atop each section and appearing variously in Harrington, Stonehenge and the face that shall not be named; well, OK, suffice to say, I was not best pleased to see the Egyptian-related subtitles being in dreaded, stroke-bolded Papyrus.

Distillatio was made available in standard and deluxe editions, with the standard being 640 hand-numbered copies in white cloth with a white dust-jacket. The deluxe edition of 64 hand-numbered copies signed by the artist came in crushed white quarter morocco, stamped in black with top edge silver in a dust-jacket and slipcase.

Published by Fulgur

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Pillars: The Scalding of Sapientia – Edited, compiled and curated by G. McCaughry

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Categories: esotericism, hermeticism, luciferian, magick, robert cochrane, witchcraft

The Scalding of Sapientia is something of special issue of Anathema Publishing’s Pillars journal, which at time of writing has had three soft-cover issues in its first volume; all of which have since been compiled into a single, hardbound Perichoresis Edition. The Scalding of Sapientia sits outside this issue structure and goes straight for the hardcover, with a standalone clothbound volume wrapped in a 3/4 dusk jacket. This special edition finds its purpose in its theme, Lucifer as an exemplar of magickal consuetude, making it, along with previously reviewed books from Three Hands Press and Black Moon Publishing, part of a vigorous renaissance for the light bringer. It is Lucifer’s role as this light bringer that The Scalding of Sapientia concerns itself, casting its net wider than just a consideration of him as a mythic figure, and also exploring various themes of Luciferian wisdom, sacrifice and praxis, as well as other personifications of wisdom such as the Gnostic goddess Sophia.

The contributors to The Scalding of Sapientia are a varied bunch and amongst the fourteen writers there are only a few names that immediately leap out as recognisable: Shani Oates, Craig Williams, Carl Abrahamson, Johannes Nefastos and Anathema owner Gabriel McCaughry. Things do start off slowly too, beginning with Kogishsaga, a long poem by Nukshean of the Alaskan black metal band Skaltros. Preceded by a preamble itself several pages long, the poem, which provides the lyrics to a Skaltros album of the same name, runs to eleven pages. It is presented as somewhat intimidating blocks of text, bisected only by the individual song titles, rather than more easily digestible verses. As such, it’s one of those things where you go “Well, this is nice enough and all, but I’ll come back and finish this later after I’ve read the rest of the book.” Once one realises that these are black metal lyrics, the phrasing and intonation makes more sense, and if you like, you can try and follow along while listening to the album and its corvid vocal stylings; this reviewer lost track pretty quickly.

The allure of America’s Pacific Northwest and its other mountainous and arboraceous regions is something that comes through clearly in Nukshean’s Kogishsaga and the same is true of the following contribution from Paul Waggener of Wolves of Vinland and Operation Werewolf. Both Nukshean’s piece and Waggener’s Sacrifice: Discipline & the Great Work emphasis the virtue of tribulation and time spent alone in the wilderness, with Waggener’s approach being largely an excoriation of those that don’t follow such an approach.

Johnny Decker Miller: Durtro

The first piece here that truly piques the interest is Johnny Decker Miller’s The Dreadful Banquet. Subtitled Sacrifice, Luciferian Gnosis & the Sorcery of the Bone Trumpet, it explores various examples of wind instruments made of bone, in particular the kangling, the human thigh trumpet used in Tibetan Buddhism. Heavily indebted to the work of Andrew Chumbley, Miller relates this instrument, its aesthetics and use to Sabbatic Craft and witchcraft in general, highlighting how an atavistic ritual such as the Tibetan Chöd can have an equivalent in more Western climes.

It is these kind of pieces, merging research with suggestions of contemporary praxis, that are ultimately the most satisfying amongst the content of The Scalding of Sapientia. They stand in contrast to more philosophical musings about the nature of the left hand path, metaphysical cosmologies, or the virtues of living alone in a cabin in the woods; none of which feel anywhere as revolutionary or revelatory as the authors probably hope they do. At this point in contemporary occultism, pretty much everything has been said in those avenues, and given that publications such as these are directed towards the choir, there seems little benefit in expatiating them once again.

There is a strong emphasis within The Scalding of Sapientia on the experiential, of exteriorising the interior, and representing one’s personal approach to the acquisition of wisdom. Sometimes specific examples are given, and other times the practical side may be a little veiled, cloaked in philosophical speak or biographical accounts bordering on the hagiographic. In addition to the personal recollections in the aforementioned contributions from Nukshean and Paul Waggener, Craig Williams provides a succinct introduction to his Cult of Golgotha, while Camelia Elias talks of her relationship with Lucifer and of being a prodigious two year old reciting Mihai Eminescu’s poem Luceafarul. Likewise, Graeme de Villiers intersperses a dual observance mass for Our Lady of the Two Trees with a biography both magical and mundane, and Anathema-stalwart, Shani Oates writes a somewhat peregrinating paean to the entities she works with, beginning her narrative as a child who was often thought to be a changeling left by the Fey.

Spread including artwork by Adrian Baxter

From an aesthetic perspective, The Scalding of Sapientia is a delight. Elsewhere we’ve lauded the look of releases from Anathema and this seems to have reached its apex with this release, making them the producer of some of the most beautiful books in occult publishing. McCaughry has a wonderful typographic eye, working with a suite of faces and techniques that says multiple things: occult, classic, yet paradoxically modern. Along with that, there’s an admirable use of white space and hierarchy that assists in creating that sense of rarefied environs.

Then there’s the artwork featured throughout, which feels very curated, such is the quality, with nary a dud amongst them. Consisting of predominantly black and white images, as well as some muted and murky colour ones and a few photographs, the highlights are those such as Johnny Decker Miller illustrating his own essay, Chris Undirheimer’s eitr-tinged inks (above) and Adrian Baxter’s ikon-like botanicals. All three artists specialise in what you would hope for in contemporary occult illustration: delicately rendered fine lines and beautifully defined forms that are redolent of engravings. And skulls, always skulls. Also worthy of note is Robert W. Cook, who traffics in blackened drips and eldritch rhizomes, hued in a gloaming effulgency.

The Scalding of Sapientia was made available in two editions, a standard edition of 600 copies, and an artisanal Cutis Novis edition of a mere twelve exemplars. The standard edition consists of 208 pages on Cougar Natural 160M archive-quality paper, hardbound in a gorgeous Bamberger Kaliko metallic cranberry red bookcloth, with gold foil stamp on the spine and cover, and the sigil for this volume blind debossed on the back. Inside are Neenah Dark Brown endpapers with a burnished leather and finish, and the entire book is wrapped in the aforementioned 3/4 dusk jacket featuring the artwork Hortus Aureus by Denis Forkas Kostromitin. I’m not totally convinced by this partial dust jacket as it looks a little messy, with Kostromitin’s artwork not integrating with the gold foiled image by Undirheimer on the cloth front, and only the title on the spine bringing the two elements together.

The Cutis Novis edition is bound in a mottled, highly textured calfskin leather, with the sigil for The Scalding of Sapientia blind debossed on the front. The spine features raised nerves and the title and Pillars sigil foiled in gold, while the interior includes additional handmade endpapers. Included with each of the deluxe editions was a pine wood seal with the McCaughry-designed Scalding of Sapientia sigil burnt at knife point by Undirheimer and consecrated with the blood of both artists.

Published by Anathema Publishing

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Songs for the Witch Woman – John W. Parsons & Marjorie Cameron

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Categories: art, devotional, goddesses, magick, thelema, witchcraft

If you didn’t already know, your humble reviewer is quite the fan of Marjorie Cameron, with the Apsinthion collaboration between Gydja and Emme Ya giving aural form to much of her work and magickal cosmology. Songs for the Witch Woman is a collection of poetry by Jack Parsons, dedicated to Cameron, and illustrated throughout with her evocative imagery. Previously, as far as I’m aware, only publically and partially available in the September 1974 issue of the English Thelemic journal Sothis: A Magazine of the New Aeon, the thought of a release like this was very much a fevered Babalonian dream.

This version of Songs for the Witch Woman represents a typically exhaustive edition by Fulgur, with the poems, drawings and diary entries published together for the first time, along with a complete facsimile of the original 1950s notebooks, and contextual commentaries from William Breeze, George Pendle and Margaret Haines.

Parsons and Cameron’s currency has risen a lot of late, no doubt partially due to the two biographies on Parsons and Spencer Kansa’s one on Cameron. No longer quite that heretical fool that Crowleyan orthodoxy consciously or unconsciously attempted to paint him as, the father of American rocketry has now even had his life recently immortalised in the golden age of on-demand video; you can rest assured we won’t be watching that, of course.

The poems that comprise Songs for the Witch Woman were written by Parsons between 1946 and his death in 1952, and act as both a paean to Cameron, and an explication of the magickal cosmology they developed, the Witchcraft. Babalonian and sabbatic imagery abounds, with goats, horned moons, and voluptuousness up the wazoo. Parsons writes with a clear, evocative poetic style, with little baroque ornamentation and a pace and structure that means many of these poems could act as effective ritual accompaniments.

Marjorie Cameron: Danse

Against some of the poems, are twenty pen and ink images by Cameron, exhibiting a staggering control over line and form. Her style is entirely her own, all evocative economy of line and space, though there are obvious touchstones including Aubrey Beardsley’s stately royal figures, Egon Schiele’s jagged bodies, and somewhat prochronistically, Peter Chung’s aberrantly sensuous elongated flesh. Austin Spare could also be mentioned as a de rigueur comparison, with both artists sharing an interest in magickal bodies, though there’s a more angular and visceral quality to Cameron’s hand, rather than Spare’s ephemeral phantasmagorical forms.

Cameron’s minimalist skill is particularly evident in the images accompanying Aradia and Aztec where the amount of strokes needed to construct them can be counted on two hands. In others, Cameron, plays with the space on the page, in Autumn placing an obvious simulacrum of herself in the lower half of the page, with her hair rising up like flames into the space above her head. Something similar occurs in Passion Flowers, where the hair of a supine figure flows down and across the page, cascading from upper right to lower left.

Amongst the elongated female forms, of which there is an abundance, are images of Parsons, rendered unmistakable with Cameron’s economy and her evident ability as a caricaturist, able to distill someone’s essence into a few lines. Handsome and heavy-browed, he appears regal in the finely and confidently crafted images accompanying The Fool and Merlin, while his shock of dark hair is rendered matted in ink spatter amongst leaves and spider web in the qliphothic Neurosis. He can also be glimpsed in the ithyphallic eponym that accompanies Pan, or as the Sorcerer whose body seems to disintegrate amongst the stars he wields.

Marjorie Cameron: Pan

The digitised pages of the notebook are reproduced at 90% of their original size and include full page illustrations against some of the entries. In the case of some poems, such as Pan, this provides an additional image to illustrate the text, while others are the companions to previously unaccompanied poems. The style of these is less refined than Cameron’s black ink images, replacing the stark contrast of line and space with thicker strokes and washes of colour against the ecru background of the paper.

Watercolour version of Pan

The images and words of Songs for the Witch Woman are bookended with excerpts from Cameron’s diary, presented as both transcribed text and as the original handbook scans. Written a few months after the death of Parsons, the words were received as part of magickal workings, so for those inclined to adherancy and devotion, they have the status of holy writ (guilty). This is especially so when the digitised originals allow one to see Cameron’s hand, her script becoming larger and more emotive as pages past.

Pages from Cameron's diary

Songs for the Witch Woman is an invaluable resource, whether it be as simply a documentation of the work of Cameron and Parsons, or as a record useful for further research. Both the songs themselves and the entries from Cameron’s diary are rich in information and imagery ready for analysis, extraction or elaboration. Fulgur are to be commended for the thoroughness of their approach, with the large format and extensive scans of the original pages doing the work immense justice.

Songs for the Witch Woman is available in a limited edition hardback with 176 30.5cm x 24cm pages on 135gsm Italian paper, bound in blue cloth bearing the image used for Danse on the cover in black and a debossed silver moon on the back. It is completed with a dust-jacket bearing the first image from the original release on the front, and a reproduction of the words to Witch Woman on the reverse. The edition is limited to a fitting run of 1560 copies, 1390 of which are the regular edition, 156 of which are bound in quarter morocco leather, and fourteen of which are bound in full morocco.

Published by Fulgur


Review Soundtrack: Gydja & Emme Ya – Apsinthion 

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Time, Fate and Spider Magic – Orryelle Defenestrate-Bascule

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Categories: chaos, magick, nightside, witchcraft

Palindromically subtitled A Brief HIRStory of TimEmiT fo yrotSRTH feirB A, this book from Orryelle Defenestrate-Bascule is a 2014 expanded and revised edition of a work originally released in 2006 through hir own iNSPiRALink imprint.

Time, Fate and Spider Magic contains many traits that will be familiar to people who have encountered Orryelle’s work before: a mythologically eclectic frame of reference, word play that wouldn’t hold up in etymological court but is fine for the firing of magickal connexions, and idiosyncratic spellINK and 4Maating; see what I did there? …I’m particularly proud of the second one. The closest analogy would be Kenneth Grant, with Orryelle’s use of far flung comparisons and mythological broadness recalling that of Uncle Ken, but with a lot less wallowing in the sewage of the qliphothic realms; such fun.

Like Orryelle’s own practise, Time, Fate and Spider Magic is indeed eclectic and just a little bit manic. It jumps polymathically from one subject to another, from this mythologeme to that. This is not a failing by any means, as it would perhaps be in the hands of a lesser writer and practitioner, and instead perfectly encapsulates Orryelle’s approach to magick.

The book is one half travelogue, one half exegesis, and just to be difficult, one half grimoire. It begins in the exegetical mode with Gate One, outlying a discussion of fate and time at the heart of which is the story of Oedipus. This reads less like a magickal treatise and more a philosophical reflection on fate and questions about its immutability. Over its significant length, 95 pages in all, it branches from the Oedipal basis into a broader discussion of fate and time, encompassing Greek and Egyptian mythology, Mayan time keeping, and ultimately, Thelema. This is interspersed occasionally with images of apropos atu from Orryelle’s Book of KAOS tarot, accompanied by their original explanatory text.

The second gate of Time, Fate and Spider Magic takes an arguably more magickal approach with what is largely an exploration of the concept of an arachnid goddess of fate, one part Greek Moirae and Hekate, one part Kali, and a little bit the Egyptian scorpion goddess Serket. Orryelle envisions this composite goddess as a grand creature of space and time, bridging dimensions and being associated with the twenty ninth qliphothic tunnel of Qulielfi, the Nightside reflex of the dayside path of the Moon connecting Netzach and Malkuth. This is borne out by a received text, The Book of the Spider, not to be confused, Orryelle is at pains to point out, with a similarly named tome mentioned by Grant otherwise known as Liber Okbish or Liber 29. Orryelle’s Book of the Spider has the spider goddess describe herself as dwelling in the spaces in-between, in the tunnels behind, in a lair that is the very tome she speaks from, “spiralling Qulielfi copper mindfire.”

Orryelle shows how these themes of the spider goddess and fate and time travel were given physical application through hir use of ritual theatre. Most notable of these are the labyrinthine structures created at festivals in the latter half of the nineties by hir Metamorphic Ritual Theatre Company; the imagery of which will be familiar to anyone that has followed Orryelle’s work over the last three decades. These were large, immersive structures in which visitors mingled with performers in an intersection of performance and praxis.

While gates one and two of Time, Fate and Spider Magic provide hints of ways in which the themes of the book could be ritually applied, this is made explicit in the third gate, with Orryelle providing several techniques. The first of these uses a web structure to effectively time travel between incarnations, both past and future; a concept based around the idea of the Guardian Angel being one’s future self. Orryelle also briefly touches on a system of pathworkings called the 8 Gates (consisting of mineral, plant, fungal, animal, human, inbetween, the black void and the white light), as well as techniques for using tarot for conjuration, rather than just divination. These procedures aren’t necessarily presented in a ritual and recipes format, and Orryelle weaves instruction together with anecdote and elaboration, describing situations in hir own experience where they were used.

The third gate is the briefest section of Time, Fate and Spider Magic and the remaining 90 pages are devoted to appendices of supporting information, diaries and texts. There’s a valuable exposition on mantra and mudra used in the preceding sections; a reproduction of the multi-page, densely-illustrated programme for a Metamorphic Ritual Theatre Company performance of Arachne Ascendant; and a full transcript of Orryelle’s Liber Qoph vel Hekate, a daily Lunar prayer that compliments Crowley’s solar Liber Resh vel Helios. The largest of these appendices is a documentation, photographs and all, of the 2003 incarnation of the Global Chakra Workings led around the world by Orryelle’s HermAphroditic ChAOrder of the Silver Dusk since 1999. If this account makes one aware of anything it’s the passage of time, as my recall of reading about these events soon after they happened seems so recent, not over a decade old.

As with most Avalonia titles, Time, Fate and Spider Magic has been manufactured by print-on-demand service Lightning Source, although unlike many of Avalonia’s books, this one comes in both a paperback and a limited hardback version. The hardback edition is bound in blue cloth with a full colour dustjacket, and the internal pages are printed on a not entirely sympathetic stock that is fairly light and brittle. Orryelle’s formatting and writing quirks, with words double-spaced for numinous effect, idiosyncratic spelling and use of more fonts than is usual, can make it hard to tell when something has been edited with intent, or whether it’s a genuine error, in the case, for example, a line in a paragraph being indented halfway through it.  

In all, Time, Fate and Spider Magic is an enjoyable, significant work. There has always been an enthusiasm and honesty to Orryelle’s writing and perspective, devoid of any occult obfuscation, and this is true here, particularly in the way so much is presented in biographical form. The extent of this winning way may be determined by how easily one forgives the lack of rigorous referencing, and the occasional unverifiable statement is allowed to float by with nary a neuronic niggle.

Perhaps ironically, Time, Fate and Spider Magic does seem to be a victim of its very theme, enduring the ravages and vicissitudes of time. Inevitably, any printed work begins to date as soon as pen is put to paper, or pixel to screen, and with the sense of superiority that comes in living in times future relative to when this was originally written, it’s hard not to look down on the naïve optimism of ye olde 2006; something that any 2014 revisions have not assuaged. As the anti-Grant, Orryelle is the kind of optimist who sees good times a’coming, and human advancement on the horizon, with grand shifts in consciousness and magickal magickness. Here, in the miserable dystopian world of 2018, it’s hard not to feel that optimism may have been misplaced.

Included in the hardback version is a DVD that includes the Loom of Lila ritual dance theatre, the Chaos Clock film, the 8 Gates pathworking and an audio adaption of The Book of the Spider. How much these elements are viewed compared to how often the book is read remains to be seen, being largely rough and ready piece, typical of both the time, the technology and Orryelle’s aesthetics.

Published by Avalonia.

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Naga Magick: The Wisdom of the Serpent Lords – Denny Sargent

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Categories: magick, tantra

Naga Magick: The Wisdom of the Serpent Lords by Denny Sargent gets points right out of the gate for being a first as far as the theme goes. Rather than dealing with roads more travelled and their familiar pantheons, Sargent has focused on the nagas, the serpentine race of beings found in Hindu and Buddhist traditions. For contrarians and eternal rebels such as this reviewer, there’s a certain charm to this, highlighting, as it does, the cool and unknown, the adversarial and misunderstood, the allure of the darkly glamorous.

The naga are largely defined by Sargent in this manner. They are beings who seem to predate the more familiar pantheons of the Indian subcontinent, sitting in a twilight world between asuras and suras, comparable to the fey folk of Western Europe or the Orishas of Santeria. As serpent beings, the naga have associations with water and the underworld, with wisdom, healing and fertility, making them a perfect fit for those with ophidian predilections.

Naga Magick is divided into two sections: theory and praxis. In the first, and briefer, of the two Sargent gives an overview of what little is known about the naga. In a manner he himself describes as rambling, Sargent presents the naga as figures who are more familiar from folk tradition and legend, rather than grand myth. They are not necessarily the dark serpentine creatures one might expect to find within some of the more kvlt and grim areas of the occult milieu, having more of those folk characteristics that means they are to be warily respected and petitioned like the fickle fey folk of Europe.

Sargent uses the nagas to create a model of a magickal universe in which there are four Naga Dikpala, guardians of the four directions (Utarmansa Naga, Bindusara Naga, Madaka Naga, Elapatra Naga, Mahanaga), along with eight further naga lords (Anata Naga, Takshaka Naga, Vasuki Naga, Padmaka Naga, Kulika Naga, Karkotaka Naga, Sankapala Naga and Mahapadma Naga). In addition, this system’s grounding in tantra enables naga cosmology to be integrated with the concept of the Red Goddess, Shri Kundalini, and she provides the centre, the point where the eight lords converge in the naga’s underworld realm of Bhogavati. This is the union of Naga and Nagi, of Shakti and Shiva, and her veiled appearances ensures that the Red Goddess, Lalita, Tvarita Devi, Tripurasundhari, has a pivotal role in the system presented by Sargent.

When it comes to matters magickal, the central approach of the book is not a true reconstructionist one, as there doesn’t seem much to reconstruct. Sargent candidly acknowledges that there is not much that can be gleamed from historical sources in the way of naga traditions and rituals. Instead, his technique is to incorporate what little information there is into a framework that draws on established, often folk-based, traditions, with a modern Hermetic-Tantric flourish that is grounded in his experience with the Nath system of Shri Gurudev Mahendranath. Consequently, although this is by no means a Nath book, it feels as if that system inevitably informs much of what is presented here, with specific terminology, such as the euphonious ‘zonule,’ dropping in, sometimes a little incongruously here and there.

Due to this use of familiar techniques, there is a certain, well, familiarity to the magickal methods presented here. From a recognisably western perspective, the four guardian nagas each have images and seals associated with them, as well as corresponding invocations to be used in concert. A more easterly approach is found with the use of mudra, pranayama, yoga and other tools of the Naga Sadhana. All techniques converge to varying degrees in the assortment of workings and spells, culminating in a grand Naga puja. This major ritual is intended for use during the great naga festival, or for any other significant work, and is based on a Nepalese rite recorded in Jean Philippe Vogel’s 1926 Indian Serpent-lore Or The Nagas in Hindu Legend and Art (something of a fortuitous source for Sergent).  This is a length rite, taking 35 pages to effectively close the book in a procedure that invokes all twelve naga, Dikpala and lords, and ultimately Shri Kundalini, with some beautifully written liturgy.

On the whole, what Sargent has presented here is a convincing, self-contained magickal system. It has a cosmology that, while not as fully fleshed out as something with a grand mythology available to it, makes the most of what information is available, and interprets it into a logical magickal paradigm. Sargent writes in something of a conversational tone, often pre-empting imagined questions from the reader, and speaking in a personal, informal manner. This helps assuage any quibbles one might have about the less than thorough or historically rigorous information in the book, with the evident caveats provided by his methods and motivations laid bare.

While Sargent, one assumes, knows his stuff when it comes to matters naga and Hindu, there’s at least one moment where the information about other cultures is a little off. He refers to the World Serpent of Germanic mythology as Surtr, which, if one was to be charitable, could be a little known, but rather appealing, esoteric interpretation, but is more likely to be just a flub. This isn’t necessarily an errant naming not picked up in proofing, as the reference is made twice. As is always the unfortunate case in situations like these, it can somewhat undermine one’s overall confidence in the book.

Published by The Original Falcon Press

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Women of Babalon: A Howling of Women’s Voices – Edited by Mishlen Linden

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Categories: luciferian, magick, thelema, typhonian

womenofbabalon-coverIt would be fair to say that over the years, more has been written about Babalon by men, than by women, with her most obvious devotees being two very prominent men within magick, Aleister Crowley and Jack Parsons. One could argue that this has led to a very particular view of Babalon, and Scarlet Women in general, whether they are envisioned as the heterosexual lover of the male supplicant, or a muse or Shakti-type figure whose identity is only understood or activated via a relationship with a male figure. This volume seeks to address this, bringing together seventeen women to speak with the voice of Babalon. That isn’t to say that Babalon is the sole choice of subject here, and whilst she certainly plays a central part, other areas of magick and occultism get their chance to shine. Rather, this is about giving matters of magick, specifically where they relate directly or tangentially to Babalon’s ambit, a specifically female voice.

With thirteen written contributions, and eleven illustrations, there is a range of styles and subject matters presented here, with sex and art featuring heavily. Linda Falorio provides a couple of tantric techniques, including a Tree of Night Tantra via Eroto-Comatose Orgasmica, no less, while both Charlotte Rodgers and Emma Doeve briefly explore different and intersecting aspects of sex magick; and in the case of Doeve, power relationships. Doeve also contributes another piece in which she gives a brief biography of the surrealist artist Leonora Carrington and surveys her works. In matters of a more, shall we say, theographical nature, Diane Narraway has an extensive devotional essay on Lucifer, giving the Lightbringer a relatively brief but satisfying biography, flavoured with personal reflections. Maegdlyn Morris writes of the Warrior Babalon, addressing her as the Babalon of Severity, of Geburah, in a piece which, with its slightly polemical celebration of the Red Goddess as spirit of rebellion and heresy, reminds of Peter Grey’s similar approach.

The longest contribution in Women of Babalon is provided by editor, Mishlen Linden, who allows the reader access to her magickal record with an extended excerpt, all forty pages of it. Subtitled Building the Body of Babalon, it tracks a yearlong tantric exploration between Linden and her priest with an engaging narrative, highlighting the importance of keeping a magickal record, in which a discernible evolution of practice and results is laid bare. Despite it being a personal record, the level of exposition and instruction within the text means that the sense of voyeurism is minimal, as if it was always, on some level, intended for publication.

Babalon and the Beast by Lorraine Sherwin

Of these Women of Babalon, it is Lou Hotchkiss Knives who provides the most enjoyable piece with “Watch Her Wrap Her Legs Arounds This World,” which bears the exhaustive subtitle Babalon, Sex, Death, Conception, Punk Rock and the Mysteries. As said subtitle suggests, this is a wide-ranging, five-part piece, and one that is expertly written in an informed, knowledgeable manner that never loses its audience despite its length. Perhaps my bias and expectation is showing, but the piece succeeds because its focus is explicitly on Babalon, providing me with everything I hoped to find in this volume. Hotchkiss Knives begins with an account of a dream of Babalon manifesting as her daughter, lost to miscarriage and now existing as a moonchild whose face is only seen in the no-man’s land of oneiric journeys. In many ways, this is a highly personal and affecting reflectiont, but Hotchkiss Knives ably contextualises and transmutes it within a magickal and thoroughly Babalonian framework. She follows this with an exploration of Babalon within a Qabalistic context, tracing her influence through the sephira and linking this to suitably Babalonian imagery in the tarot. These personal and Qabalistic preambles then give way to Hotchkiss Knives’ primary discussion concerning the spirit of Babalon within music and identifying punk and riot grrrl as particular expressions of her energy. Nina Hagen, the Slits, all the way up to Courtney Love and the appositely named Hole are name-checked as examples of this musical-magickal Babalonian nexus. With experience in her own punk band, Husband N Knives, Hotchkiss Knives is able to speak from an experiential perspective about the magickal power of music, shooting it through with a passion that makes you almost forgive the mention of the Red Hot Chilli Peppers; almost.

Women of Babalon follows what seems to be the Black Moon Publishing style du jour, using a large ornamental border on every page. This has the effect of enlarging the overall dimensions of the book itself but still shrinking the column widths to below average. Coupled with a rather large body typeface, this can lead to a feeling of there being less than a typical amount of content per page. Personally, I could do without the rococo border. It’s one of those things that may have initially seemed like a good idea, but ultimately, there are reasons that convention prevails and you don’t see a lot of books formatted like that. The resulting over-sized format also makes the entire book cumbersome to hold, limiting the environments in which it can be conveniently and comfortably read. As someone who takes great pride in having her read books look like they’re unread, the wear and tear that came as a result of this was knife-in-the-stomach-noticeable. The large border also precludes the use of standard page furniture, other than page numbers, so a constant return to the contents page is required to find your way to a particular contribution without the ability to give a quick glance at a header or footer.

Madeleine Ledespencer - And you shall see the shades which she becomes

There are a range of illustrations doted throughout the book, though they are by no means a focus here. Their impact is lessened by the aforementioned rococo border which both reduces the potential size of the images and tends to overwhelm them. The most successful of these is Madeleine Ledespencer’s And you shall see the shades which she becomes, in which her polished 3D render contrasts with the more brush and acrylics stylings that accompany it.

Despite its wealth of contributors, there is a certain similitude that emerges from these voices, with the many women of Babalon forming an almost audible choir. There are things that act almost as refrains, to continue the laboured analogy, with sex, tantra, chakras and kundalini being common touchstones. There is diversity amongst the voices, and while there is by no means a sense of an enforced perspective, there is a palpable sense of shared experiences and similar world views.

Published by Black Moon Publishing

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