Anathema Publishing, | Scriptus Recensera

February 20, 2020 by ScriptusScribe

Entering the Desert – Craig Williams

Categories: alchemy, hermeticism, magick, Tags: Anathema Publishing,

Anathema Publishing has released several works by Craig Williams, but this was the first, a relatively slight text based on the idea of the working with the theme of the desert and the solitude of monasticism. As with some other reviews of Anathema titles, this one requires a slight caveat as your humble reviewer has an editing credit here, though in my defence, time marches so inexorably forward that I often don’t immediately recall the text ‘pon reading it.

What becomes immediately apparent in reading Entering the Desert is a decisive placement of its contents in opposition, setting it, as the saying goes, against the modern world. Williams lets little time pass between moments of decrying something wrong with modernity, be it the world in general or occultism in particular. This degree of vituperative invective gets a little tiresome rather quickly, and its earnestness grates in its self-congratulatory repetition, getting in the way of good narrative as there’s almost an unspoken expectation that the reader will be hooting and hollering at each sick burn. It’s like when someone first discovers that Christianity isn’t all it’s cracked up to be, or that popular culture isn’t as cool as Hot Topic culture, or when Krusty the Clown became a tell-it-like-it-is stand-up comedian, except here the shibboleth is that nasty nasty modernity, boo, hiss.

It is, though, this opposition to the modern that acts as the primary motivation for what is presented here, with the entering of the desert being a chance to literally get away from it all. The desert is idealised as a place of isolation from the modern world, the journey to which is, as the book’s subtitle renders it, a pilgrimage into the hinterlands of the soul. Conversely, though, this is but one of what Williams identifies as two deserts, with the individual’s internal Desert of the Soul contrasting with an outer desert of the collective environment and dreaded modernity. Williams is at pains to point out that using this iconography is not an escapist fantasy or just a simple visualisation (which would, no doubt, be oh so modern), but rather a less tangible mode of being, more of a telling-it-like-it-is in which “one ruthlessly examines and accepts all the ‘aspects of life.’”

There is a practical side to all this detached examination, and in chapter two, The Cell, Williams expounds on the use of another location within this eremophilous topography. This cell is treated less as a theoretical locus than the wilderness itself, and Williams provides a broad guide to what you’re going to get up to on your lonesome.

Inevitably, what emerges here is clearly indebted to the desert fathers and mothers of the early church, at least in an aesthetic and general approach, even if the overlay is an antinomian, anti-modern, hyper-individualist one. Like those hermetic forebears, the practitioner seeks isolation from the greater world, but Williams hastens to add that there is none of the asceticism of the latter, in which the body and flesh is abhorred and mortified. Despite the preponderance of the world ‘gnostic’ there’s also none of classic Gnosticism’s distain for matter, incarnation and existence. Instead, the cell acts as a space within which to alchemically sacralise the flesh, awakening daemonic voices from within both the mind and the body. To do this, the gnostic hermit enters a unique time stream within the cell, and performs simple exercises of breathing, mediation, reading and dreamless sleep. This awakened Sacramental Vision then allows the devotee to view the desert of the world as a source of nourishment and empowerment, a reflection of the inner landscape of the Soul, and not as an existential threat.

The broad outline of the preceding chapters gets more specific in a section called The Desert Grimoire, which provides exactly that, a grimoire of rituals and verse that is described as a transmission from the deeper regions of the wilderness of the soul. The first item of note is an introduction to a heretofore unmentioned aspect of Williams’ system, a group of primordial and supra-spacetime intelligences called the Priests of Night, whose egress within the cell can be initiated through the cultivation of its atmosphere. Other rituals follow, including a multi-day vigil, an invocation, and a lovely desert liturgy. The Desert Grimoire concludes with a section of verses, two to a page, each accompanied by a sigil and all wrapped within an ornate border. These provide a reification of what has been presented elsewhere in the book, but simplified into, or veiled by, poetic language.

The typography in Entering the Desert is expertly executed in typical Anathema style by Gabriel McCaughry: the body set in a relatively large, fully justified serif face, with headings and quotes in a copper tint for an understated touch of visual interest. David S. Herrerias provides extensive illustrations throughout, with both paintings and pen and ink illustrations, including one painted image of the desert that acts as both the front and rear endpapers, spreading across verso and recto. The internal paintings largely follow the style of this endpapers landscape, with a sedate tableaux of muted yellow and brown tones, including a Sparesian portrait of Williams himself. The pen and ink images follow the style seen previously from Herrerias, including his previously-reviewed Book of Q’Ab-Itz, with amalgams of Andrew Chumbley-like facetted plains and jagged geometry, and spindly things breaking into space. His desolate aesthetic makes for a fitting companion to Williams’ theme, conveying the sense of an eremitic and uncanny touching of the beyond.

In all, Entering the Desert is a pleasing little tome that brings its theme together rather well in terms of written and graphic elements. At its core, it contains some rather simple or fundamental concepts, as one would expect when the matter is one of sitting alone in the desert with nothing but wraiths and strays for company, But Williams presents these in a considered, perhaps too considered, manner that patiently reiterates each theme or technique in what becomes almost its own devotional or meditative act.

Entering the Desert was released in four editions: a paperback, along with hardback editions of standard, collector and artisanal; all three of which are now sold out. The paperback runs to 176 pages of Rolland Opaque Natural 140M quality paper, bound in a scuff-free velvet matte with a selective spot varnish on the cover. The standard hardback edition of 400 copies featured 160 pages on Royal Sundance paper, hardbound in Sierra Tan bookcloth, with the title foiled in metallic black foil stamp on the spine and slightly hard to parse phantasmagorical figures blind-debossed to both the front and rear covers.

The collector’s edition of 150 copies binds the pages in a Fiscagomma Agenda dark brown faux leather, with a different symbol to the standard edition stamped in bronze foil on the cover, and metallic bronze foiling to the spine, It comes with a hand-numbered book plate signed by the author. Finally, the artisanal Midnight Sun edition of twelve copies was hand bound in genuine buffalo leather, dyed midnight blue, with a symbol blind debossed and gold foil stamped on the front cover. With custom-made artisanal endpapers and raised nerves and gold foiling on the spine, the Midnight Sun edition was presented in a slipcase bearing handmade custom-dyed marbled paper so that each box looked slightly different to the other.

Each hardcover edition of Entering the Desert also came with a download code for a copy of a musico-mystical contribution from ritual/dark ambient projects Shibalba, Alone in the Hollow Garden and Nam-Khar. These five tracks (or vibrational rituals, as they’re called here), three from Shibalba and two from the collaboration of Alone in the Hollow Garden and Nam-Khar, were channelled specifically as a meditative sound support for Entering the Desert and do have a certain eremophilous quality, casting detailed percussive sounds, throat singing and the occasionally languid Orientalist figure against linear landscapes.

Published by Anathema Publishing

The soundtrack for this release is naturally the pieces created by Shibalba, Alone in the Hollow Garden and Nam-Kar for Entering the Desert. The tracks by Alone in the Hollow Garden and Nam-Kar can be heard on the Alone in the Garden Bandcamp page.

May 20, 2019 by ScriptusScribe

Crafting the Arte of Tradition – Shani Oates

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Categories: folk, robert cochrane, witchcraft, Tags: Anathema Publishing,

After their first forays into occult publishing with the Pillars journal, Anathema Publishing presented their first stand-alone title with Crafting the Arte of Tradition by Shani Oates. Since then, at the time of writing, they have followed this up with two books by Craig Williams, one by Anathema owner Gabriel McCaughry, and two further titles from Oates. With an expanded paperback edition of Crafting the Arte of Tradition now available from Anathema, let’s get a review of the classic hardback original from 2016. Full disclosure time, I have had pieces published by Anathema Publishing in the past, and have worked for them as a copy editor. Will this have an effect on this review? Let’s find out.

Normally the reviews here at Scriptus Recensera leave the discussion of the book’s appearance to the end, but let’s switch that up and start off by judging this book by its cover. It’s beautiful. Brown where many occult publishers go black, Crafting the Arte of Tradition has a confident appearance, with a sigil blind debossed into the cloth cover, and the title and author in gilt on the spine creating a contrast with the russet tone. Inside the cover, the beauty continues, as McCaughry displays a deft and sophisticated hand when it comes to typography, with chapter titles simply but effectively rendered in a combination of different styles and cases; though I’m not sure what I think about the use of the attractive and meaningless pilcrow (¶) in subtitles. That said, the margins are a little snug, and with the full justification of type, this creates somewhat intimidating blocks of typographic colour that fill the pages; something that appears to have been rectified in the new paperback edition.

Images throughout Crafting the Arte of Tradition are used sparingly and effectively, with Luciana Lupe Vasconcelos providing starkly beautiful line drawings as both full page illustrations and as fillers and end pieces. These are unashamedly indebted to Aubrey Beardsley, but Vasconcelos makes the style her own, adding innovation rather than relying on slavish imitation. Her forms have a regal, Marjorie Cameron-style elegance, arrayed in fantastical costumes and robes, sprinkled with just the right touch of distance and distain.

As for the written content, Crafting the Arte of Tradition is very much Oates to a T. She obviously loves to write, though sometimes without consideration for the reader: brevity is sacrificed on the altar of verbosity, and paragraphs run long, stretching to as much as half a page in some cases. Oates seems to have studied at the same writing school attended by Andrew Chumbley and Daniel Schulke, or at least taken a postgraduate paper there, as her writing, which has been straight forward enough in the past, is unnecessarily ornamented and tortuous.

Crafting the Arte of Tradition is arguably part of a recent trend towards a more, how you say, philosophical or analytical approach to witchcraft, instead of the tired rituals-n-recipes formula that has dominated that branch of occult publishing for over fifty years. Peter Grey’s Apocalyptic Witchcraft provided a precedent for this (though his approach is more poetic than academic), while The Witching-Other: Explorations & Meditations on the Existential Witch by Peter Hamilton-Giles is a more recent example. What that means in reality, though, can be that simple concepts are given an unnecessary veneer of complexity due to the use of repetition, and the employing of language that obfuscates, rather than reveals.

Despite being ostensibly an explication of the craft as viewed by Robert Cochrane’s Clan of Tubal Cain, it’s sometimes easy to forget this as for the first couple of chapters, one finds oneself lost in an Oatesian swirl, within which it can be hard to understand or determine a particular focus. This is not just because of Oates’ obtuse language, but the structure, wherein there is often no flow, and paragraphs can begin abruptly as non sequiturs, as if you dozed off a little and have been rudely jolted awake. It is not that the words are obscure or archaic, which they aren’t, but that the phrasing that ties them together is clumsy and circuitous, with tenses changing, and flow halting, overwhelmed by the attempt to sound grander, more authoritative or more arcane than is needed. Improper use of commas plays a large part here, with that little flick being often poorly and inexplicably placed, making for an even more difficult read, and for one in which the immersion for the reader is constantly being broken as you go “What? That’s not how commas work.” The most generous assessment would be to call this writing a stream of consciousness, with all its abrupt leaps and sentence fragments, but even then, a little wrangling of words would have done wonders to instil some sense of, well, sense.

This lack of comprehensibility is compounded by sloppy proofing and referencing where stray or repeated words litter sentences, and where in some cases, sources have been cut and pasted and then not edited for accuracy. In one particularly egregious example, what is clearly an OCRed source text is quoted, but has been so inattentively dealt with that two errors introduced in the text recognition process occur in its single sentence length: ‘the’ has been scanned and left as ‘I lie,’ while a salt pit called the Old Biat is instead referred to ‘Old Bin I.’ As it is, this quote is incorrectly attributed and cited. It is not, as is unhelpfully and vaguely claimed, from “an historian by the name of Nash” but from The History of the County Palatine of Chester by J. H. Hanshall. The reference to Nash comes from the secondary source used by Oates (A Glossary: Or, Collection of Words, Phrases, Names, and Allusions to Customs, Proverbs, &c., which Have Been Thought to Require Illustration, in the Works of English Authors, Particularly Shakespeare, and His Contemporaries by Robert Nares) which quotes both Nash (that would be Dr Treadway Russell Nash, 1724 – 1811, for those keeping score at home) and Hanshall in the same section, but in relation to clearly different facts. The title of Hanshall’s work, but not Hanshall himself, is then cited by Oates as the source, despite having just claimed that this statement is by “an historian by the name of Nash… famous for his summation of the festival,” with the source and page numbering clearly just being lifted from Nares’ referencing of Hanshall. The same citing of a secondary source as if ‘twere a first occurs in the following paragraph where Oates again uses the entry from Nares’ book in quoting from “another historian named Lysons” (that would be the Reverend Daniel Lysons in his Magna Britannia: Being a Concise Topographical Account of the Several Counties of Great Britain. Containing Cambridgeshire, and the County Palatine of Chester, Volume 2 from 1810). This source is duly cited by cutting and pasting the truncated, authorless-citation format employed by Hanshall, rather than going looking for the original publication by the Reverend Lysons.

The above is highlighted in excruciating detail not to score points or to shame, but out of disappointment. When a lot of effort has gone into a book like this, as the glowing first half of this review is testament to, it is a shame when poor scholarship comes through like that in such a pellucid manner; especially when the resources are available to so easily get it right (all three books are available on Google Books and are fully searchable). When one is presenting a tradition and using historical documents to back up its themes, surely accuracy matters, especially when weak work in one area can make the reader wary of the rest. And speaking of references, for whatever reason Cochrane is referred to throughout this book with his birth name of Roy Bowers, which means that when his articles are referenced, they’re now nonsensically cited as the work of one Mr Bowers, when that isn’t the name under which they were published.

It is only in later chapters of Crafting the Arte of Tradition that clear points, albeit laboured, rather than well made, can be discerned, and that’s possibly only because it’s broken up by clear subtitles that indicate the subject area. Here, Oates discusses various tools of the craft, locations of power and various other symbols from folklore, myth and legend, but there’s still an unavoidable sense of aimlessness, with no clear direction and with the various thematic locales wandered into as if by accident.

So in summary, come for the prettiness, wade through the wooliness. Crafting the Arte of Tradition is presented as a 200 page hardcover octavo with gilt lettered bonded leather spine, matching blind stamped cloth boards, metallic endpapers, colour and black and white illustrations, and appendices. It is limited to 300 copies of which 280 are bound as the standard edition; the remaining twenty comprise the Fjölkunnig special edition and are bound in full leather, instead of cloth boards. In the hand, Crafting the Arte of Tradition feels very solid with its leather binding, brown cloth and the slightly heavier than usual weight of the pages within.

Published by Anathema Publishing

January 15, 2019 by ScriptusScribe

(h)Auroræ – G. McCaughry

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Categories: alchemy, art, esotericism, hermeticism, luciferian, Tags: Anathema Publishing,

Gabriel McCaughry’s (h)Auroræ could be considered an inadvisable tome to review here at Scriptus Recensera because attentive readers will note that your faithful reviewer has a proofing credit in the opening pages. In my defence, your honour, the proofing was for only a section of the work, and the finished book is so much more, appearing unfamiliar and unrecognisable from the raw and partial pure-text draught I worked with; unless that’s just due to a poor memory… I don’t remember.

(h)Auroræ has an air of being McCaughry’s magnum opus, the sum result, from an aesthetic perspective, of all that he has done previously with his Anathema Publishing imprint. It’s gorgeously presented, intricately designed, with a poetic quality that is enigmatic and just a little bit impenetrable. At 304 pages and 5.25 x 8.5 inches dimensions, it feels substantial and weighty, the right size, texture and weight to convey a sense of significance and substance, fitting in your hands like a treasured tome, without being cumbersome. This aligns with statements McCaughry has made elsewhere, where he has talked of the magick inherent in books, and the profundity inherent in writing, producing and reading them.

(h)Auroræ is divided into three main sections or books, the first of which reprises the (h)Auroræ title and is itself comprised of five codices; plus a long, circumlocutory introduction from Shani Oates. Each codex consists of short stanzas of poetry, formatted in a fairly large italic face and almost always accompanied with an illustration on the respective facing page. McCaughry’s style of verse is, one could charitably say, brisk, sometimes running to as little as four lines, with an economy of words that nevertheless draws from a clearly defined lexicon. He declaims, rather than rhymes, using archaic turns of phrase and employing a wide array of imagery that references a variety of mythological and magickal sources, including Luciferianism, tantra, alchemy, the Ruba’iyat and Mandaeism. This cornucopia of culture and its recherché language choices makes for a somewhat abstruse encounter, where you can get a sense of what is being said, but like alchemical texts of old, you’re never sure if you’re quite getting it all.

Book two of (h)Auroræ is titled Neoteric Heterodoxy and, for the most part, eschews the poetry format of its predecessor for a more discursive approach. Here, divided into three sections, McCaughry discusses various aspects of magickal theory and growth, with considerations of Gnosticism, doubt and truth, as well as the various forces, constructs and entities in his conception of a magickal cosmology: Lucifer, the Temple of LUh-hUR, the UmbraPlasma, the Monolith, the Quartz of Return, the Omni-Cipher, the Demiurge and the PCR or Prism Concrete Reality.

The third and final book of (h)Auroræ is called Anaphoras, Advent & Theurgia, and feels very much the conclusion, incorporating as it does various miscellanea and appendices. The lion’s share of this section takes the form of McCaughry’s account of the workings that form the basis of what is presented here, effectively his magickal diary fleshed out into a substantial narrative. He does not provide much in the way of explicit, point-by-point instructions, instead advocating for the ability of an adept to find their own tools and techniques; and emphasising the status of (h)Auroræ as a book of mysticism, rather than magick, with all the ritual rigmarole that the latter might entail. With that said, McCaughry’s magickal record is detailed enough that should one wish to emulate it, there is much to draw from.

(h)Auroræ is profusely illustrated by José Gabriel Alegría Sabogal who almost deserves a co-author credit, such is both the impact and extent of his work. When almost every page within just the five codices of the (h)Auroræ section features an accompanying and presumably bespoke image, the amount of work is staggering; as is the cost, unless Sabogal severely undercharges for his work. There is an indefinable something about Sabogal’s illustrations, something that conveys an inherent sense of mystery and gnosis, but also somehow manages, with an apt turn of phrase, to keep silent.

Sabogal employs fine ink lines in a timeless manner that apes the look of traditional engraving, something that is reflected in the subject matter, where classical sculptures and equally sculptured bodies abound. In some instances, the lines of fine black ink are highlighted with striking washes of red, filling in spaces in some examples, and splattering across the image as blood in others.

Helpfully and fittingly, Sabogal speaks to his role in the book in The Birds That Speak At Dawn, his own chapter at the conclusion of (h)Auroræ. Here, he describes his and McCaughry’s shared creative journey, but also provides an explicit overview of the entire book, highlighting its passage of transmutation that begins with death and putrefaction and proceeds through four other alchemical stages symbolised by birds. Sabogal talks of dreams in which he discovers strange books filled with mysterious emblems, and thanks to his work here he may have created just such an oneiric tome.

In addition to Sabogal’s illustrations, (h)Auroræ succeeds in matters aesthetical with McCaughry’s typesetting and layout, which compliments the graphic content and showcases the written. For anyone that has seen McCaughry’s hand in the layout of other Anathema publications, there will be much here that’s recognisable, with the return of some familiar treatments and typeface choices. McCaughry has an antique typographic style, especially noticeable in the frontispieces that synthesise a variety of faces, styles and sizes, all perfectly balanced in their hierarchy and not cluttered or messy. With that said, there’s no slavish beholding to archaisms here, but rather a classic timelessness that joins rarefied presentation with readability.

(h)Auroræ was made available in three editions: a standard edition of 500 individually hand-numbered copies, a collector’s edition of approximately 125 copies, and an eleven copy artisanal Spume of Luna edition. The standard hardcover edition of (h)Auroræ measures 5.25 x 8.5 inches, with 304 Cougar Natural 160M archive-quality paper pages bound in a lovely metal-flecked Italian Tele Legatoria Bronze bookbinding cloth. A design on the front is foiled in gold, as is the title and author on the spine. The collector’s edition is the same as the standard edition but bound in Eurobound Black Flanders (bonded leather), with gold foiling on the spine and a more complex design on the cover, incorporating blind-debossed elements. The eleven copy Spume of Luna edition, individually hand-numbered, signed and glyphed by the author, is three-quarter-bound in genuine Black Galuchat Ray rawhide, and white cow leather with gold foil blocking on the cover, and a blind-deboss on the back cover. The interior features handmade endpapers, in addition to those used within the standard hardcover edition.

Published by Anathema Publishing

September 22, 2018 by ScriptusScribe

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

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Categories: esotericism, hermeticism, luciferian, magick, robert cochrane, witchcraft, Tags: Anathema Publishing,

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.

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.

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

March 28, 2014 by ScriptusScribe

Pillars: The Golden Eitr [Vol.1 – Issue.2 – Autumnal Equinox 2013]

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Categories: magick, nightside, qayin, Tags: Anathema Publishing,

This, the second volume in Anathema Publishing’s Pillars series, comes presented in a gold embossed and spot varnished cover of matte black stock and runs to almost 150 perfect bound pages. Its contributions come from a host of names, both familiar and new, and cover a range of magickal endeavours; although it would be fair to say that most could be said to come from the dark end of the street.

The first significant contribution comes from Ash Nostro Morg, prelate of the Brotherhood of Midnight’s Garden, who provides several Qayin-themed poems, followed by a longer related essay on the symbolism of the scythe. The poetry uses a richly and suitably obscure language, but unfortunately, this continues into the essay. While writers like Andrew Chumbley and Daniel Schulke have successfully walked a fine line between archaic language and readability, Morg steps over that line. Sentences are torturous and convoluted, going beyond any need for antique flavouring, and because the reader has to concentrate on deciphering the text, when the odd spelling mistake trips out of the mélange of words as if suffering from the same grammatical delirium as the reader, they are jarringly obvious. In saying that, though, spelling mistakes are a problem throughout this volume. Although there is nothing egregious, there is a smattering of confused homonyms and both missing and redundant words that suggests that either the contributors or the editor should proof a little harder.

Qayin seems to be very much a deity of choice at the moment and in addition to Ash Nostro Morg’s contribution, Patrick J. Larabee focuses on him, presenting eleven invocations collectively titled The Luminous Masquerade of Qayin. These evocatively written prayers follow what becomes a familiar rhyming structure and each is concluded by a sigil that can be used as a gateway in a ritual given at the end of this contribution. Another of occultism’s current favourites, African diasporic religions, is covered by Nicholaj de Mattos Frisvold, who looks, rather dryly, at Yoruba cosmology. Other themes covered in this volume are Santa Muerte, Choronzon (for whom an elaborate ritual is given by Andrieh Vitimus) and Tiamat (for whom Nikolai Saunders gives an Enochian invocation).

In addition to those mining the more familiar strains of occultism are contributions from people presenting their own magickal systems. In The 20 Demons of Fear, Lukasz Grochocki describes a hierarchy of spirits, each with a complex system of correspondences, sigils and a name rendered in Grochocki’s own magickal language. Drawing on elements of Native American praxis, these demons are believed to be the spirits of people who were ritualistically sacrificed and whose fear turned them into demons. Similarly, in Of Serpents and Flames, Matthew Venus outlines his own magickal system whose creation was inaugurated with the reception of a magickal alphabet of “familiarly alien glyphs” called the Azabashian script. Venus’s system has its own grand mythology and it is on this that the article primarily focuses, rather than providing a working grimoire to his twenty five spirits as Grochocki does for his system. Edgar Kerval explores a personal cosmology as well, presenting Zukut-Ma, one of the members of his red gods pantheon, through a series of automatic drawings and writings.

There is an impressive collection of artwork in this issue of Pillars, both as accompaniments to written pieces and as standalone works. The balance between writing and illustrations is a perfect one and helps make Pillars feel a sumptuous reading experience. Highlights include the evocative, Limbo-esque Nine Spirits of the Haunted Wood by Valin Mattheis (which could have benefited from having more of the nine images formatted at full page size), Hagen von Tulien’s always refined black and white icons, and the double page Albrecht Dürer-styled Devil’s Arch by Antithesis.

In all, Pillars makes for an interesting survey of contemporary occultism of a particularly darker inclination. The highlights are the personal magickal systems of Lukasz Grochocki, Matthew Venus and Edgar Kerval, in which the dedication required to create an internally consistent and workable paradigm makes for both interesting and intriguing reading; as well as, somewhat inevitably, providing personal insight into the minds of their creators.

At the time of writing, there were only a handful of copies of this issue of Pillars available from Anathema Publishing, with work beginning on the third edition in what forms the trilogy of Pillars Volume 1.

Scriptus Recensera

Reviewing books magickal

Tag Archives: Anathema Publishing,

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