Lost Horizon

I’ve seen the Lost Horizon movies, both 1937 and 1973 versions at least a couple times, but for some reason I’d not picked up James Hilton’s actual 1933 novel. I was very pleasantly surprised.

Of course, this is a classic that introduces mysterious Shangri-La. The book’s framing story sets up the sense of verisimilitude for the narrative in a fun way, provides an instant sense of discovering something through the obscuring mists of memory. The framing story also gives a good sense of longing for what was lost and the sense that the quest is ongoing for everyone, to some degree, no matter how lightly touched by the experience. I felt there was an noir quality to it. There’s essentially a detective story here that unravels a mystery but I was surprised how amusing I found the dialog in places.

I was a bit uncomfortable with the main protagonist and another plot element fulfilling the white saviour trope twice. And there’s an under-developed escape from sexism in the coda that feels like a bit of a let down to me. I mean, it’s a solid story per se, but I guess I feel it doesn’t really rise above the time it was written in some particular aspects. In others, such as the voice and tone of narration and dialog, I felt surprised by how modern it felt to me in spite of being written over 80 years ago.

The philosophical underpinning of Shangri-La should be amusing to those familiar with other quasi-religious abbeys, and while it doesn’t dive into “Fais ce que veulx” territory, there’s another different sense here of interest to those, like me, who ever wondered on which word the emphasis falls in the phrase “all things in moderation”.

“If I were to put it into a very few words, my dear sir, I should say that our prevalent belief is in moderation. We inculcate the virtue of avoiding excess of all lands—even including, if you will pardon the paradox, excess of virtue itself. In the valley which you have seen, and in which there are several thousand inhabitants living under the control of our order, we have found that the principle makes for a considerable degree of happiness. We rule with moderate strictness, and in return we are satisfied with moderate obedience. And I think I can claim that our people are moderately sober, moderately chaste, and moderately honest.”


“I can only add that our community has various faiths and usages, but we are most of us moderately heretical about them.”

Lost Horizon is a good casual read, but becomes a welcome addition to the list of remote mountain / travel spirituals with Franz Hartmann’s earlier (both in terms of being written in 1910 and in having been read by me just recently) With The Adepts, perhaps John Uri Lloyd’s 1897 Etidorhpa and, no doubt, plenty others that come to mind, more or less contemporary, such as René Daumal’s unfinished 1959 Mount Analogue and Alejandro Jodorowsky’s 1973 The Holy Mountain.

James Hilton Lost Horizon

I found a lot of interest here as I made 152 highlights.

Nightmare Abbey

As I read Thomas Love Peacock’s Nightmare Abbey, published in 1818, I kept seeing this story in my mind’s eye as a darker Dahl, Tim Burton stop action, Fallen London thingy. It felt like one of those modern period pieces. Surprisingly modern to the point of seeming anachronistic to the setting and the period in which it was actually written.

I quite enjoyed the story for itself but also I went a bit highlight crazy on this one because of all the fun thoughts Peacock had about his Romantic friends and milieu, especially Percy Bysshe Shelley, Mary Wollstonecraft Shelley & al.

There’s a wonderful sense of bedroom farce absurdity here with the comedy of slamming doors in the face of attempts by the main characters to hook up in some combination, though amusingly the idea of a plural arrangement as a solution to the conundrum is actually contemplated, though dismissed. The whole is only more delicious in that it hides a glimpse of how contemporary society, and Peacock, saw the Shelleys.

I enjoyed the author having a fun poke at friends, society and culture around him. And, there are plenty of amusing little digs at the aspirational political science of the age, which at that time was quite heavily flavoured with active and contemporary Illuminati and Rosicrucian groups.

“He began to devour romances and German tragedies, and, by the recommendation of Mr Flosky, to pore over ponderous tomes of transcendental philosophy, which reconciled him to the labour of studying them by their mystical jargon and necromantic imagery. In the congenial solitude of Nightmare Abbey, the distempered ideas of metaphysical romance and romantic metaphysics had ample time and space to germinate into a fertile crop of chimeras, which rapidly shot up into vigorous and abundant vegetation.

He now became troubled with the passion for reforming the world. He built many castles in the air, and peopled them with secret tribunals, and bands of illuminati, who were always the imaginary instruments of his projected regeneration of the human species. As he intended to institute a perfect republic, he invested himself with absolute sovereignty over these mystical dispensers of liberty. He slept with Horrid Mysteries under his pillow, and dreamed of venerable eleutherarchs and ghastly confederates holding midnight conventions in subterranean caves.”

And there is some solid satire about the method of groups like Weishaupt’s Illuminati, which was a contemporary movement when this was written, in spreading the Enlightenment through authoritarian, even paternal, means and structures.

“Knowledge is power; it is in the hands of a few, who employ it to mislead the many, for their own selfish purposes of aggrandisement and appropriation. What if it were in the hands of a few who should employ it to lead the many? What if it were universal, and the multitude were enlightened? No. The many must be always in leading-strings; but let them have wise and honest conductors.”

Of course, the spreading Enlightenment triggered much larger and less controlled revolution ultimately than such organizations could actually manage. But, for those interested in such things as I am, there is plenty of material like this in the rest of the work to find this an amusing and enjoyable experience.

I picked up the free version of Thomas Love Peacock’s Nightmare Abbey, so I didn’t get the advantage of reading a critical essay about the allegorical nature of the characters. You should get a critical edition, or do some reading online, to get the full flavour of the biting satire and commentary.

Thomas Love Peacock Nightmare Abbey

I made 180 highlights and submitted only 15 corrections, mostly formatting issues.

Off to Be the Wizard

I picked up this series over a year ago but accidentally waited to read Off to Be the Wizard until after it had not only been revised but also upgraded to Kindle-in-Motion, which includes additional art and animation by Liz Pulido, and I quite enjoyed that added bit of flair.

Shades of both reality-in-a-simulation Matrix and humor-behind-the-magic-curtain Myth-Adventures, the story follows what happens when the main character discovers one ultimate secret about reality, and the silliness, with occasional seriousness, that ensues. I enjoyed the idea of technical reality manipulation and time travel, exploring the necessary implications and complications, the setting and situations, and the well-developed characters in dialog; and am pleasantly excited to check out the next installment … but find myself hoping that the subsequent books are upgraded by the time I get to them.

Scott Meyer Liz Pulido Off to Be the Wizard

I made 77 highlights.

Doriana: Succubus at Large!

B L Lacertae’s Doriana is a sequence of three shorter stories about a succubus on vacation, undercover as a librarian, who accidentally becomes a dominatrix for kicks … as one does. I loved the worldbuilding, snarky tone of the main and diabolical character as narrator, and occasional self-aware self-deprecation breaking the fourth wall. Most of that was in the first part, and I could almost recommend stopping there. The second part was almost entirely simple erotica with barely any of the fun narrative frame. The third part finally warmed up to a welcome return to the narrative frame of the main character, and a suitable escalation. A quick and dirty quickly dirty read, with a fun and funny framing story that was the actual worthy part in and of itself.

B L Lacertae Doriana

I made 33 highlights. I didn’t keep track of errors, but there were some.

The Mindful Geek

I picked up The Mindful Geek by Michael W Taft because Al Billings was talking about it. After finishing it, I feel like up until now I’ve been lied to about the purpose, techniques, and outcomes of meditation. I mean, that’s okay, but, if you’re not seriously into meditation and already have had this epiphany long ago, I can recommend this is as a great practical compelling introduction to revolutionize something you probably think you already know about. I feel like my understanding of the purpose, techniques, and outcomes of meditation has been revolutionized.

You can pick up a free copy of this book, and find downloadable audio of the exercises, at the author’s site The Mindful Geek. After reading the book and awkwardly doing the exercises on my own with half an eye on the text, I made a playlist of the audio files. I shuffle the playlist when I set aside time, so I get a random exercise each time I sit during daily practice. But, the important point is that the book and audio files are all free. Check them out, and consider enhancing, or adding this to, your daily practice.

The amply supported discussion of the outcomes for mindfulness meditation described by Taft are grounded neurobiological improvements in concentration and depth of the complex interconnections between physical human sensations, thoughts and emotions. The crux is that Taft details how mindfulness practice has been shown to actually and practically grow the part of the human brain that allows for greater focus and deeper, broader human experience. This is entirely different than the outcomes I have heard espoused in the past. This is an entirely more welcome outcome than I have heard espoused in the past. This revelation alone is enough to recommend this book.

I admit most of my experience has been with the idea that meditation was a tool to clear the mind of thoughts. The techniques outlined by Taft in this book are clear and concise methods to practice focus and depth with thoughts, emotions and feelings. This isn’t mindlessness practice. This isn’t a practice to stop the mind. This isn’t a practice of body hate or combat to kill sensation or volunteering for deliberate extended body torture. This is a set of practices that increase skills with and capacity for focus and depth with one’s mind, body, and emotions.

Even Crowley when talking about “awareness, one-pointedness, mind-fullness” in On Concentration still suggests, and frankly kind of muddling what Hatha Yoga actually was as a precursory practice to prepare the body for and not the same as meditation, “to stop the mind altogether. That is Yoga.” And suggests the idea is to “sit down in Asana to quiet your mind.” However, the discussion of focus in this volume seems to me quite in line with other supporting statements that come to my mind about concentration and focus.

“Your nail must be hard, smooth, fine-pointed, or it will not move swiftly in the direction willed. Imagine then a nail of tinder-wood with twenty points—it is verily no longer a nail. Yet nigh all mankind are like unto this.”—Liber CL, De Lege Libellum

This further revelation of the practical neurobiological outcomes of this practice for me is even more important, I think. The outcome of increasing depth and breadth of being human potential for thought, sensation, and emotion revealed here should hearten every practitioner. But, specifically, as part of leading toward an overall clear, concise and unobfuscated practice of sex magick, the outcome of strengthening the neurobiological capacity for focus and sensation should be obviously desirable.

“Wisdom says: be strong! Then canst thou bear more joy. Be not animal; refine thy rapture! If thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein! But exceed! exceed!”—Liber AL, II, 70–71

Taft has offered here a practical discourse that is quite literally and precisely “the method of science, the aim of religion”, a phrase familiar to readers of Crowley material and here reified. All obfuscation and frou-frou of superstition is keenly stripped from the nitty-gritty details and a case is made clear that practical application of the techniques will bring about outcomes worthy of one’s work.

I was surprised to connect the discussion in this book to New Thought. If one ignored the cruft and superstition, New Thought’s admonition to breathe deeply and engage in positive thinking are, interestingly to me, quite well supported by the practical techniques and proven neurobiological outcomes discussed here.

Another thing I found myself thinking about is a personal hypothesis I’ve long had that damaged people are more interesting, and tend, I think and feel, to be the only people worth talking to. People who have not struggled, not faced hardship and setback, seem to me to be exquisitely boring and useless. As I was reading this book, it occurred to me that the inward facing reaction to strife, the self-examination and inherent reflective practice of hardship in life might be seen as a practice of mindfulness and that creates, as discussed as an outcome of mindfulness practice, an actual neurobiological depth of capacity for thought and emotion and sensation. That which does not kill us, actually does (with apologies to Nietzsche and The Cure) make us stronger; bigger and sleeker and wider and brighter.

Michael W Taft The Mindful Geek

I made 84 highlights and submitted 39 corrections.

Dear NSA

Dear NSA by Harmon Cooper is a collection of more or less purely insane short stories. Stand outs “Pedo Drew” and “Feeding Governor Christie” are worth the sticker price alone for sheer amphetamine wackiness, but there’s more! These are quick reads that have rapid fire internal pacing. Basically, this is a series of fitful indigestion-fueled dreams of a pre-therapy John Cleese funny-walking through your brain.

Harmon Cooper Dear NSA

I made 38 highlights.

The Weirdness

The Weirdness by Jeremy P Bushnell is a terrific twisty toboggan ride of a read. Good thing the author is an instructor because this is a well-crafted writing masterclass in fun fiction.

The protagonist is jerked through a shocking, surprising character arc. There are fun plot twists that change everything. There are several bites of fine, healthy wisdom folded within this narrative confection, but also mixed with some zesty flavor grains of good surreal absurdity. Fun little nods to actual esotericism are just enough chocolate sprinkles on top, but not too much or too literal. The main antagonists have Zelazny’s Amber-level meta-capability compared to the protagonist, and yet, somehow, like Heinlein’s Job, the hero soldiers on through hell, food-service hell, even public-speaking hell, and back, and all with a tidy satisfying aftertaste beyond.

Jeremy Bushnell The Weirdness

I made 69 highlights and submitted no corrections for this book.

Designing a new identity for Woodland Action

As part of my initial site evaluation and proposal for the Woodland Community Service Center, I suggested the design of an organizational identity. Subsequently, the organization was re-named Woodland Action, and I got a burst of energy around the name. I worked through a design transformation based on the new name, and developed a full proposal. At the next meeting of the board, I came prepared to present my work. However, in the interim, the board had apparently tried to develop a new logo by committee, and I found out I had arrived just in the nick of time to save them from an absolutely abysmal logo. Friends don’t let friends design by committee. It was basically the most ugly and bland bank logo from the 50s.

I was able to present my competing proposal and to gather some feedback. I realized I would have to pull out all the stops at the next meeting. I re-presented not only my original proposal, but also I provided a primer and picture of the whole design process to give the board an idea of just what goes into the process. I also developed from the process a fully articulated narrative story, meaning, for the visual design.

Here’s my successful presentation to the board back in July 2014 which resulted in the board adopting my design for the organization.


Website and Social Media

Since the last meeting, I designed and implemented a website for the organization. I also created social media accounts on Twitter, Facebook and Google+ for Woodland Action, in accordance with the proposal’s Website and Social Media Strategy sections.

Due to a particular technical step necessary in signing up Woodland Action for Google Apps for Nonprofits, I was forced to prematurely switch the speculative website into production, so there are still some areas of the site which need to be more fully developed, such as text on the About and Services pages, for example.

However, the site is up and running. In addition to hours, location address and map, and other essential contact information, there is now a functioning PayPal donation button which can be used by members of the community to create one-time donations or subscription pledges in whatever amount they are comfortable.

The site can be found at http://woodlandaction.org and people who accidentally go to http://woodlandaction.com/ will be redirected to the canonical site.

Additional Logo Design Exploration

At the request of the board, I spend several additional hours engaged in further design exploration based on specific suggests, to give them a reasonable test. In case you were curious, here is a representative sample of rejects from my sketchbook to respond to the ideas of stretching “action” to fill the overhand space, which removes the ability to snuggly fit the arrow there.

Arrow Mustache / Too Displaced
Arrow Mustache / Too Displaced
WA much smaller / Too Much Whitespace
WA much smaller / Too Much Whitespace
WA Very Disproportioned / Too Action Comics / Woodland Offhand
WA Very Disproportioned / Too Action Comics / Woodland Offhand

A few example rejects which are responsive to adding text about specific services, and which then make the logo specific and inflexible for use with other services, including those to be introduced.

Government / Forest Service Seal
Government / Forest Service Seal
Wall of Text
Wall of Text

A few other representative examples of rejects which were from stepping back in the design process to see if I could derive a now option from some of the earlier sketches from which I had moved beyond.

Broken Arrow / Awkward
Broken Arrow / Awkward
Lightning Strike / Harry Potter
Lightning Strike / Harry Potter
Whale Head / Mr Yuck
Whale Head / Mr Yuck
Woodland Underwater / Wonder Woman
Woodland Underwater / Wonder Woman

The Story So Far

My initial design is described in the Organizational Identity Proposal from May 7th, which I include by reference, and here is the primary representation of that logo.

logo from May 7th

Shortly after the board meeting in June, I was asked to whip up an example with what immediate changes I could in order to have those for display at the Garage Sale and feedback from the community. The feedback I got from this design iteration was entirely positive, especially that some concerns about the arrow having unfortunate connotations were resolved.

Primary changes were to add drop shadows to text and internal design elements, improve the gradient based on a more solid colour palette, and to address the issues with the arrow by decreasing the vertical on the path (trail/road/river/landscape) and increasing the relative size of the arrow head (tree/mountain).

There is actually also a few pixels of space between the lines of text, but they were so conservative they don’t appear to exist.

logo for the garage sale

Current Design Recommendation

current proposalAt this point, the primary design example for the logo has developed significantly over the month from my initial proposal. I have included not only several suggestions from the board, other feedback, and some of my own additional design explorations, I propose the following logo for adoption.

I have increased the boldness of the design, through colour, color separation, and placement of new elements. There is obvious visual separation between the lines of text through both increased spacing and the use of two nearby hues. I have introduced a further refinement of the arrow, somewhat increasing the vertical spread on the path again, but have further decreased the horizontal area. I have also incorporated the idea for italics into the angle of the arrow head, instead of the text where it did not work well. I have also included a new horizon design element to further suggest that the arrow design is related to landscape, and also to justify the angle of the arrow head, which otherwise would be a tree in danger of falling, a dangerous mountain cliff, but, in any case, would break the narrative and symbolism of the logo. By including the horizon, the narrative and symbolism are not only preserved, but enhanced.

Further examples, related to the previous discussion of certain use case scenarios, can be seen in these organizational mastheads, which use the logo with and without the additional text which speaks to specific services offered and demonstrates the use of the icon design.

Full masthead

masthead food bank

masthead thrift shop

One specific issue that was previous addressed, but which I wish to reiterated here is that these are extremely scalable vector images which can be printed in many sizes, including large signs all the way through to letterhead and business cards. Further, the logo design is ideal for use on other collateral materials and tchotchkes such as lapel buttons, challenge coins, window clings and bumper stickers.

logo sized

logo sized

logo sized

logo sized

In one final example of how flexible this design is, and which was also previously discussed, can be seen in the way that alternate vector source images in high contrast can also be used against light and dark backgrounds as well as in cases where printing the logo in a single colour is desired, such as for extremely small sizes, silkscreening on shirts, or for inexpensive letterhead.

masthead bw

logo bw light

logo bw dark

logo colour flat


The name Woodland Action is our concise and clear call to action in the local community, and encapsulates the mission of the organization to actively support people in need in Woodland, WA and surrounding areas. Our logo design is intended to reflect the mission of this organization and our connection to the region. The design was derived from the initials W. A. and through a design transformation the letters themselves suggested a shape that reflected the local landscape with river, valley, tree, and mountain.

The curved tail arrow is derived from the initials, but also suggests the two rivers, Lewis and Columbia, on which Woodland sits. It suggests the wonderful landscape of river, earth, trees, mountains, and sky. It suggests the professional and recreational paths and trails on maps of the region. But this arrow also suggests the path of life which can include times of need as well as times of success, and therefore the necessity for community support systems and mutual aid provided by caring neighbors for those in need. In summary, the arrow is a symbol of our mission of local philanthropic action, and the final upswing suggests the goal and triumph of hope and renewal.

Extending the Call for Submissions to Hermetic Library album for 2015

Just after announcing the most recent call for submissions, I had a major meltdown during a heatwave and my computer literally melted down (or at least the GPU did). I was unable to properly promote the upcoming album. Then I procrastinated. Then I got busy. Then I procrastinated more.

Therefore, while I’ve already told some people via email, I’m officially extending the deadline for submissions into the first half of November. I have some submissions, but not nearly enough. Please consider contributing to the anthology project and letting others know, who you know have interest in such things. Check out the previous ten albums, and help me keep this going!

I am extending the 2015 call for submissions for Magick, Music and Ritual 11, the next anthology album of tracks by artists inspired by or who incorporate ritual and magick in their work. These anthology albums help promote artists to the audience of the Hermetic Library and beyond. These albums raise awareness about the connection between ritual, music and magick. And, they are a mass of awesome fun.

Magick, Music and Ritual 11 will be the one and only album release for 2015 from the Anthology Project. The deadline for submissions to the 2015 anthology album is November 15th, 2015. Be sure to stay tuned to the blog and the pages for the Hermetic Library anthology project for reminders and updates along the way.

Call for Submissions to Magick, Music and Ritual 11, Hermetic Library Album for 2015


Deadline for submissions is November 15th, 2015. Release is planned for a subsequent date to be determined before the end of 2015, but probably in time to commemorate the birthday of the library in December.

Be sure to read through the terms and conditions for artist submissions to an anthology album (which includes some new and more specific information about acceptable file formats), and after that if you have any questions, comments or wish to contribute to this project; contact the librarian.

Please consider joining the Hermetic Library in promoting your work by contributing to this benefit anthology album project. All proceeds from album sales will support the library to help cover hosting costs, materials acquisitions, and other expenses.


Check out all the previously released anthology albums, help spread the word about the Hermetic Library anthology project, and let those you think may be interested know about this new opportunity to participate.


Also, the best way to add anthology releases and this upcoming Hermetic Library album to your personal music collection is through the Patron campaign at Patreon. Patrons will each receive a gratis download code for the 2014 release in addition to all the other patronage rewards they may receive, and that ends up being the most cost effective way to get these albums. Consider becoming a Patron today!

Third Time is the Charm

I’ve tried to keep my mouth shut, but I can no longer let certain things go by without comment. I am quite sure I will offend some of the True Faithful, but that cannot be helped.

I am here today to speak aloud these words: J K Rowling is wrong. In fact, not only is she wrong about two things she thinks that she got wrong, but actually got right; Rowling is also wrong about something she thinks she got right, but actually got completely wrong.

Many would have you believe that the wrongs J K Rowling has unleashed on the world are something along the lines of an inappropriately out of the closet Dumbledore, the traumatic death of Dumbledore (for entirely unrelated reasons to his homosexuality), rampant incipient Satanism and Witchcraft, and any number of those sorts of things. But, no. I’m fine will all that, as should you be as well. I’m talking about more important issues here!

Three strikes and you’re out, right? You know that thing where you write something the first time and then try to re-write it but nothing is better than the first thing you wrote, only now you’ve lost that because of your subsequent changes? Yeah. That. Someone needs to take the pen out of J K Rowling’s hand. She’s drunk and should go home. Let me demonstrate:

The First Wrong of J K Rowling

Oh, so many moons ago, I read that J K Rowling no longer liked the opening to the first book. I can’t quite just now find a reference. But, what I remember is that she wished she had re-written the opening of the first book to be more obvious in genre setting and quicker into the story, instead of the way it appears in print.

She is wrong.

The opening is delightful in how it starts out normal and slowly the increasing number of owls reveals to the reader and the character of Mr Dursley just how abnormal the world really is. I know that there is advice out there, I forget from whom, about making clear in the very first sentence what genre one is in, but I absolutely adore the way normality melts away in the opening of the first book. Moreover, we get to be present at the very moment when Mr Dursley’s sanity dissolves and he becomes unhinged. And, I will abide no loose talk about changing that feature.

The Second Wrong of J K Rowling

Recently, J K Rowling has publicly stated that Harry and Hermione should have gotten together, and she regretted that they didn’t. This is an idea which should be killed in its crib … but, um, successfully this time.

She is wrong.

First off, even if Hermione wanted to end up with Harry at any point, there is no way that Hermione would have stabbed her friend Ginny in the back like that. In order to double-cross Ginny like that Hermione would have to become a selfish narcissist instead of who she was, and that would have been against her very character, and if allowed would have been the beginning of the end for everyone, because without a good-at-heart Hermione everything would have fallen apart and fizzled into infinite darkness under the real Dark Lord.

But, I’d argue that the fact that Harry and Hermione didn’t end up together is part of what helped Harry not turn into his father, and merely repeat the same story as the previous generation acted out. And, all the other characters would have fallen into enacting the same systemic failures demonstrated in the flashbacks and revelations about how completely shitty the Marauders really were to everyone else. Ginny saved Harry, not the other way around; because it was in Harry’s relationship with Ginny that he became a fully functioning and feeling adult; and it was always in Hermione’s hands how this entire story unfolded.

You think I’m overstating that? Let me put it this way: Harry had absolutely no apparent talent of his own until he discovered he was a natural at Quidditch. And, there is no way that Harry would have ever been discovered and joined the team if Hermione hadn’t used a fully functional and useful spell to repair Harry’s glasses in the very first book so Harry could actually see anything at all.

And, there’s no way Hermoine would have ended up with someone with a complete absence of actual magical aptitude … um, okay, at least Ron could play chess and throw gnomes like nobody’s business! And, red hair! They made beautiful babies, so shut up!

In fact, I bet, by the end, Hermione full and well realized that without the Horcrux in his head, Harry Potter was nothing more than a magically inept, whiney rich jock who liked to beat up on goth kids. There’s no way she would have gone for someone like that … well, you know, after she learned her lesson from how it didn’t work out with Victor Krum, anyway.

The Third Wrong of J K Rowling

J K Rowling lost the plot in the end. Yes, the entire end of the series was screwed up. Harry was no hero, for reasons I think I’ve already detailed. So, the only other kid left, and someone mentioned specifically in the books as fulfilling the same prophecy as Harry supposedly did: Neville Longbottom.

Rowling would have you believe that Harry was the hero and saved the day after coming back to life, a pathetic attempt to twist the actual truth and instead turn Harry into a risen Christ figure.

She is wrong.

In fact, without the stolen power of the Horcrux in his head and the overly patient coddling of whiz kid Hermione and the army of people around him doing all the actual work, Harry Potter would have been nothing better than how Neville Longbottom is portrayed throughout most of the series. But even still, the truth will out. You cannot deny that Neville Longbottom steps up, grows a pair, and stands up to Voldemort, and if he had half as much preparation as Harry did there’s no telling what he could have done. Probably have sealed things up behind the scenes of book three while Harry was busy being freaked out about what turns out to be his escaped petting zoo godfather.

In fact, even still, Harry died. That Harry died killed Voldemort’s horcrux in his head and left both Voldemort and Harry relatively powerless, there’s sympathy and contagion between these two that people only vaguely realize, after all. As the inaccurate Rowling version of events unfolded, unless Voldemort went completely off the rails and challenged Harry to a Quidditch match … (Hey, dumber things have been known to happen, people!) there really was no longer any chance for Voldemort at all, really just a matter of time, if he didn’t simply die at that moment the last Horcrux was broken, by Voldemort killing Harry, who is merely a functional and folkloric double of himself. And Harry should have stayed dead, or transformed into the Dark Lord he was always incipiently to become, which would have left Neville Longbottom to fulfill his destiny as the person referenced in the prophecy as the one with the power to vanquish the Dark Lord, i.e., to kill Zombie Harry, back from the dead to assume his rightful rôle in the succession scheme of evil! And, in a beautiful Delphic-style twist, the assumption that the Dark Lord mentioned in the prophecy refers to Voldemort is simply a mistake only revealed in hindsight: the one who lives is Neville and the Dark Lord is actually what snivelly rich jock Harry of the future cycle of the generational system would become! And, there was some guy named Voldemort who died too, but no one really remembers what he had to do with anything.

And, shit, people, just look at pictures of Neville nowadays and just try to tell me that guy doesn’t look like a real Big Goddamned Hero who pretty much towers over Harry, who went off to become some kind of Auror, like, pshaw, whatever, prance around like a naked pony on stage, and write Beat poetry.

If I were starting a Rosicrucian group …

… it would probably look a lot like the Hermetic Library Fellowship Program, or, rather, what that would be if more fully developed toward what I hope that project will become. And, I’ve been meaning to write more about my ideas and aspirations for the Fellowship Program, so I just might actually do this, even if it’s only in theory for the most part.

Recently, you may have noticed, Jeffrey Kupperman, of Journal of the Western Mystery Tradition, posted a series: “If I were to form a Rosicrucian Order …“, “Why I’m not Starting a Rosicrucian Order” and finally, even after he posted the image of a lamen suspiciously like something for such a thing, “I Did Not Start a Rosicrucian Society“. Likely inspired by this Anthony Silvia, of Gnosis NYC and the Talk Gnosis podcast, posted “I Am Not Forming an Open Source Order of Martinists …“.

Here’s my sense: Rosicrucianism as described in the source material is simply a group of people bonded together by a brief code to be of service to humanity and to develop and preserve certain esoteric knowledge. All of the oft associated structural and dogmatic cruft is either imported from the wider Western Esoteric Tradition during the 17th Century’s Rosicrucian Enlightenment, or accreted during the Victorian and Edwardian period of development by Freemasonry of the Rose Croix degree within Scottish Rite and SRIA/Golden Dawn style syncretic Hermeticism. The literary Rosicrucians of the Fama and Confessio are really quite simply organized without much of anything by way of necessary dogma.

Anyway, the whole highly-structured fraternal and/or teaching order thing has been done and done and occasionally “stick a fork in it” and, even, sometimes “can we bury it now because it is starting to smell.” Many still exist, so why start another one just like something already done? If you want to get involved in one of these, let me commend you to a few excellent organizations, about which I can personally vouch more or less, OTO [also], A∴A∴ [also], Golden Dawn [also, and] … and so on, YMMV. Keep your wits about you and do your own research.

Instead, I would focus on starting from the barest and most minimal interpretation sufficient and necessary. I would be inspired primarily by what the Fama and Confessio say about the Brotherhood of the Rosy Cross, and some few later developments such as Joséphin Péladan’s Salon de la Rose-Croix; and, some few indirect inspirations like Benjamin Franklin’s Junto [also], Utne‘s Salons: The Joy of Conversation, my own dialogical work, and so forth. However, for me, the temptation to develop complicated and convoluted structures is strong and therefore something to strongly avoid.


Although I am trying to adhere closely to the simplicity demonstrated by the model of the literary evidence, I am clearly going to eject certain elements. For example, no one will need be German, a Crusader, or even Christian. Nor need one be directly connected to some lineage, order or other organization. Members will also not be required to conform to some such period customs like drinking warm, non-carbonated German beer from tankards made from lead-laced pewter.

If I were to start a Rosicrucian group … it would be a bit of salon, communitarian and egalitarian, for students and scholars, and very likely organized in support of the mission of the Hermetic Library. The group would occasionally meet in person, but connect frequently via modern communication tools and perhaps a private forum. Like a Junto, the group would be dedicated to inquiry and self-improvement; with members providing a weekly summary of some interesting developments to share with the group as well as offering longer form presentations quarterly. I imagine a small group of people, each dedicated to some particular theory and practice. Each would have a personal practice of some kind and they would be engaged in some project to present esoteric thought in service to the larger community, and I imagine that these presentations would be done through Open Access [also] repositories of articles collected in sub-sites for each fellow at the library and also made available via the blog and journal.

There would be no initiations or other accouterments of the Victorian esoteric or pseudo-masonic orders, but there could be shared rituals. I have in mind here the observation made by Ronald Hutton in The Triumph of the Moon: A History of Modern Pagan Witchcraft that without unifying dogma it is the shared rituals that maintain the neopagan community. There may be some shared rituals or practices to help group cohesion, synchronic and diachronic links between members and the collective, including some expressed when apart and some when gathered.

Membership in the group could follow this idea somewhat like the master and apprentice relationship between Jedi and Sith, including the idea that the apprentice only takes the place of the master upon that person’s death, though hopefully without the Sith’s Rule of Two custom of fragging! Within the literature, generation two doubles membership size to generation three, so there is a suggestion that at some time the ranks of the group could be allowed to double, or at least that is something to consider if it ever comes up that members have found a number of suitable potential members to justify growth. Or, instead of setting a rule about this, the group could simply welcome new fellows as they are welcomed to the library site, while helping that process with suggestions and outreach.

In spite of the rule about not being constrained to wear any particular habit, it’d be nice to have some kind of way to identify each other when necessary. Even if that were something similar to and as simple as the shock of red against one’s fashion adopted by Rêveurs, described in Erin Morgenstern’s The Night Circus. But, perhaps this would be a choice made in the moments when necessary, such as prior to any meeting.


The organizing principles of the literary Brotherhood of the Rosy Cross are enumerated in just six explicit rules, though there are within the literature other obvious organizing principles, such as that of each member maintaining and developing volumes within the order’s Philosophical Library. This last I would interpret as members participating in both theory and praxis around topics that suit them and their interests, and that they are involved in the preservation and presentation of that information; clearly suited to the overall mission of the Hermetic Library.

Translating the core six rules from the literature, I would propose the following for this new group:

1. That none of them should profess any other thing than to be a student and researcher, and to be involved in making their studies available in accord with the principles of Open Access;

2. None of them should be constrained to wear one certain kind of habit, but therein to follow their own custom and that of their country;

3. That every year, or some reasonable interval, the group should hold some gathering, to meet in person;

4. Members should cultivate relationships with other students and researchers who might be suitable for membership in the group if such openings become available, but in any case, who may interested in participating in the various projects at the library.

5. There should be some identifying insignia or symbol to represent the group, and members should make known their involvement in the group.

6. The group would maintain the privacy of members and their details, in accordance with the general principle of not revealing anything about another that they have not themselves made public; including personal details and details about their studies and research.


At this point, one might wonder what makes this specifically Rosicrucian, as opposed to simply a group of people engaged in and organized around esoteric study. To this I would simply elaborate that the group is inspired by the principles of human perfectibility through esoteric study and practice along the lines of the Rosy Cross formula of the Great Work, about which plenty more could be said. However, I think this notion is one that might need to be expressed explicitly for the group to be Rosicrucian. Although, it could also be left unexpressed, and the group could simply be inspired by the model provided by the literary Rosicrucians and this could instead simply be the Hermetic Library Fellowship Program more fully developed, much as the Invisible College and the Royal Society were inspired but not fully constrained by the notion of a network Rosicrucians.


Benjamin Franklin details his Junto project in his autobiography writing:

“I … form’d most of my ingenious acquaintance into a club of mutual improvement, which we called the Junto; we met on Friday evenings. The rules that I drew up required that every member, in his turn, should produce one or more queries on any point of Morals, Politics, or Natural Philosophy, to be discuss’d by the company; and once in three months produce and read an essay of his own writing, on any subject he pleased.

Our debates were to be under the direction of a president, and to be conducted in the sincere spirit of inquiry after truth, without fondness for dispute or desire of victory; and to prevent warmth, all expressions of positiveness in opinions, or direct contradiction, were after some time made contraband, and prohibited under small pecuniary penalties.” [via]

With this in mind, I would like to have a group of core people who are actively presenting information of interest not only to themselves, but also to the audience of the library. This means helping to develop content for the site, and related social media.

I also imagine that a group I formed would follow a few of the membership principles set out by Franklin for his Junto, in the form of some questions to which they might answer in particular ways:

1. Have you any particular disrespect to any present members? Answer. I have not.

2. Do you sincerely declare that you are dedicated to the Great Work in service to humanity? Answer. I do.

3. Do you think any person ought to be harmed in his body, name, or goods, for mere speculative opinions, or his external way of worship? Answer. No.

4. Do you support the Hermetic Library and will you endeavor support its mission yourself, and share information about and via the library to others? Answer. Yes.

The group might also generate a series of ongoing questions to guide their inquiries, and make those part of the set of customs for the group.


Inspired by Joséphin Péladan’s Salon de la Rose + Croix, ignoring for the most part his overall Mystic Order of the Rose + Croix movement, I would personally would enjoy this more if there were effort to promote esoteric arts and culture, and, like the original, developing actual Salon de la Rose + Croix events could be part of the praxis of the group.

Obviously, this is something that I try to do with the various participatory pools at the library (such as the audio, visual, video and arts and letters pools) as well as within the Anthology Project through the Hermetic Library Albums and Hermetic Library Journal. And, to no small extent, this is one of the motivations behind the idea of a Hermetic Library Reading Room, as it exists in my imagination and also on the library blog.

So, maybe I’m starting to import my other existing projects into this idea, which can and perhaps should remain separate.


T Polyphilus has the personal practice of writing something about each book he reads, as he says, “on the principle that if I have nothing to say about something, I can hardly justify the effort to read it in the first place.” I could imagine that it might be good for members of the group to also take up this practice, and that these reviews, like those by T Polyphilus, would be made available via the blog.


I recognize that there may be need for more structure to function, and I’d propose that the group keep track of the set of organizing principles, the necessary and sufficient structures, and also a set of customs, the agreed upon additional behaviours. Generally, for this discussion about organizing principles and customs I’m going to use terminology imported from Peter Suber’s Nomic. At the core, I would would begin at Nomic rule zero, that all participants must agree to the rules. Organizing principles would be Nomic immuntable rules. Customs would be Nomic mutable rules. The organizing principles and customs would all be subject to self-ammendment, but always subject to the necessary and sufficient cohesion of rule zero. I also propose an even more primary rule, which I’ll call rule i (imaginary unit), which represents the simple observation that all rules have a scope of real effect, beyond which they are meaningless, in other words rules which attempt to legislate delusions or absurdities are self-evidently meaningless and without need to attempt they be enforced. I see this last as a guard against the group trying to legislate overreach beyond its own self-governance.


Recognizing that so far I’ve talked about this idea being tied closely to the library, there’s two alternate directions one might take in modifying the idea: more or less meta. For a less meta alternative, the group might simply be something like a “Friends of the Library” organization; but it would seem a bit presumptuous of me to start my own friends group, and it might be a bit duplicative of the options I already provide for people to show support for the library in a variety of ways. A more meta alternative direction would be to understand that all the specific references to the Hermetic Library and related projects are my particular projects, but that a group could be formed for mutual support and improvement between like-minded site owners who have projects of their own, sites and blogs; a kind of association of project owners. This last reminds me of the point that there appears to be no particular organization or association around esoteric venues, an example of one such is my speculative Reading Room; but that there may be a lot of sense in having some way for people doing similar things, running or planning such venues, to communicate, share and support each other.


I’m sure there’s plenty more that could be written about this, but as a final note I think I’ll mention that one thought that has occurred to me is that others might create similar organizations as what I imagine. I’ve always had in mind that the work I do to post on the various social media platforms and so forth is really about trying to encourage people to engage with the materials on the site. So, I could imagine that there might be groups of people who form themselves around their own research and study related to the library. I can also imagine that groups like this might offer information about what they’ve been up to on some regular basis, such as monthly, and I might then post about these presentations and research so that they are available to others as well.

Obviously, there’s no real reason why groups of students would necessarily organize around the library and participate in this idea in particular, but, it’s a thought that came to me in a kind of daydream.

A preliminary initial Thelemic analysis of Stalkers, Trolls and Antagonists

My observation is this: stalkers, trolls and antagonists refuse to mind their own business and stop interfering with other people. Of course, they will say it is their Will to do what they do, but what they are really is a slave to their deep-seated emotional and psychological need for validation; and are not pursuing any kind of True Will, life purpose, of their own at all, but attempting to salve the sucking wounds they suffer from deep seated damaged desires at the expense of others, instead of seeking therapy or properly self-medicating themselves out of the way.

They are, in fact, some kind of Black Brothers, one and all. These creatures captured by their own egos are all unable to reconcile their deep psychological wounds and damaged personalities with the right of others to simply say “No!” to anything more to do with them. And, even this denied right to say “No!” is predicated on the illusion that the other has ever said “Yes” to begin with, and ends up being a kind of broken opt-out mechanism from abuse. What it comes down to is this fact: there are some people who hate themselves so much, and, because they are unable to reconcile that feeling, they will externalize their hate on anyone or someone specific that is a convenient target. After all, it is injustice that they can’t have their infantile demands fulfilled forthwith by someone else! There are sometimes even legendary levels of ultimately meaningless constructed illusion and phantasm completely divorced from reality necessary to justify their actions.

Disingenuous self-justifications may be proffered such as that they are “helping” people but at the core they are focused on what other people are up to and emphatically not doing their own work, or that they are being righteous and seeking justice, but at the core they are focused on getting others to do something that serves not the other but the person doing the interfering.

Maybe a dumb example, but (the primary advantage of this anecdote is that he’s dead now and is thus quite unlikely to throw a tantrum or have a hissy fit): my father used to do things like say he wanted to take me to a shop to buy me a gift. We would then go to some store, usually some place he suggested; and there he would say I should look around for something I liked. However, while I was looking he would do everything in his power to steer me to some specific items he had already selected, under the guise of attempting to “help” me find something I liked. In the end, if I was not amenable to being herded toward selecting as my choice some pre-selected gift he would get frustrated and create some kind of row in order to get out of buying me anything at all other than his gift, or anything at all if I still not a willing to succumb to the inexorable indirect demand to do what he wanted, which he could have simply purchased without my involvement in the process to begin with; thus proving that there was ulterior motive to the drama. In the end, I simply refused to participate in the sham any longer as it was a waste of my time and personally insulting to be expected to act as a puppet in the pantomime.

This kind of “helping” is a deeply suspect kabuki, entirely a constructed plot that the “helper” is attempting to manipulate others into acting out for them, usually in order to get some validation for themselves. In any case, the script appears to be written out of a desire to control others. In other words, these would-be centres of attention and sycophantic demanders of praise are of the vicious and venomous creeping conviction that they are the lead actors in someone else’s story when, in fact, they are not likely to even be more than a voiceless, faceless and uncredited extra, at most.

Stalkers, trolls and antagonists are not following their True Will, but are grasping desperately onto the tails of other people going about their own work and Work. This is fundamentally the opposite of finding and expressing one’s own True Will but is unilaterally and co-dependently demanding to be allowed into orbit around someone from whom they think they can suckle attention and feedback, positive or negative. These people are psychic vampires in need of being staked, and diseased social boils in need of being lanced.

Unfortunately, the heroic and hopeful Van Helsing and Dr Kildare in their attempt to be free from such interfering influences appear to be the aggressive party when they attempt to implement a cure to this parasitic perfidy. Those stalkers, trolls and antagonists fly into hysterics at the affront when confronted, and flop into pseudo-victimized apoplexy; violently dramatizing their plight at the hands of their target who dares try to defend themselves from distracting bites and defenestrate the annoying insects. And, unpleasantly, when one manages to eject the trash, the stench of its passing lingers far too long.

My Right Foot, or the Potentially Awkward Issue of Inappropriately Adoring Body Parts

There has been a bunch of activity around the notion of a Queer Gnostic Mass lately. The notion seems to be that the Gnostic Mass is not currently LGBT friendly because of particular policies, but that it should be. There is a book, Priest/ess: In Advocacy of Queer Gnostic Mass by Michael Effertz, that has been privately published and distributed. There was a review of the book by Hermetic Library fellow T Polyphilus. And, there was at least one widely mentioned post attempting a rebuttal to T Polyphilus’ review.

As an aside, I have to point out there’s always something. There seems to be some kind of law of conservation of energy at work around Ordo Templi Orientis. What I mean is that I’ve observed that there seems to be a constant background noise of complaint that remains constant no matter what actual rational issues may exist. There are for every issue that comes up, and every side of those issues, a mob of people who seem determined to get attention and validation from taking particular sides in any conflict they find, and seem to have little actual interest in the issues. Around any authentic issue there seems to be a busy buzz of annoying flies that actually ends up drowning out that issue with other agendas. So, as much as possible, I explicitly refuse to entertain or validate the meaningless constant background distraction from this issue with any more notice than this notice that I take no notice of the noise. (One diabolical beauty, of many, I’ve observed of the law of complaint conservation in action is that those buzzing will take refusal to entertain them as rejection of the core issue, because, of course, it’s all about them and their agenda, and not the actual issue; pro and con doesn’t matter for or to them either. The actual issue is just the delivery mechanism for the steamy, stinky payload of their pathological need for validation around which they can happily buzz angrily biting one and all.) And with that, hopefully, I’ve sent those people off on a spiraling tizzy so the rest of us can talk like adults.

Instead, I hope to focus on considering, in solidarity, what I do hear as actual and authentic dissent on this particular issue from LGBT members of the Order and body of the EGC, and try to be an ally to them. The thing about dissent is that it is difficult to hear, but that difficulty is often in direct proportion to the need to hear it. The thing about oppression is that it so often falls to the oppressed to educate the oppressors. The place of an ally and friend is to help create understanding and raise attention for those directly affected. I think I hear something authentic from my LGBT brothers and sisters, and have heard it enough that I think there must be something important there, though it may be hard and may require some more effort to hear. That the LGBT brothers and sisters are speaking out suggests that those of us who are not should redouble our effort to listen to their story.

What I hear is that LGBT brothers and sisters are feeling they are being treated unfairly and unequally within the Order generally because they specifically do not feel they have equal opportunity to take part in roles within the celebration of the Gnostic Mass that relate to their own lives. I hear that they want to take active part in the ritual, in a way that speaks to them, but feel that they cannot and moreover that they are not being heard.

With that said, I’m really only an ally here, or at least attempting to be one. I am particularly unqualified to make any definitive statements one way or the other, and am not a direct voice on this specific issue. On the one hand, I do not identify as queer or gay, and so I am not a member of the group who might legitimately claim to be affected by the issue, except that, in solidarity and community, to harm one is to harm us all. I am also not clergy in Ecclesia Gnostica Catholica, though I have been active in other roles in celebration of the Gnostic Mass. Nor am I part of the government or any governing body (than my own self, of course) of Ordo Templi Orientis. I am also not privy to the Supreme Secret of the Sovereign Sanctuary (though, let’s be honest, like everyone on born on this planet, and their dog, I do have some suspicions about which I’ll hold my tongue).

But, hey, I’ve got a blog, and some thoughts … and my aunt has a barn, so maybe I’ll put on a show! But, seriously, that’s all this post is: just some thoughts, that people can take or leave, consider or not. I’m just another student of the Mysteries recording my own current thoughts at this place and time.

Basically, this is an ideal opportunity to make a misstep by which I can alienate absolutely everyone involved by sticking my foot in my mouth about the issue, or, you know, something even more entertainingly anatomically awkward. Well … yay, and tally ho, I say! Once more into the breach! YMMV. Do not taunt Happy Fun Ball.


The Complaint

The issue is that, for public celebrations of the Gnostic Mass, the officers enacting the role of Priest and Priestess must be gender appropriate. The Priest must be of male gender and the Priestess must be of the female gender. For the purpose of this, a public celebration is any where non-initiates are present. For any celebration using the script of the Gnostic Mass which is gender-bent, or otherwise changed, it must not be public and moreover cannot be called a Gnostic Mass in public announcements.

The current policy prohibits certain kinds of participation. A person whose gender is male, whether queer or not, cannot enact the role of Priestess in a public celebration of the Gnostic Mass and a person whose gender is female, whether queer or not, cannot enact the role of Priest. Someone who is sexually male or female, but is gender identified as something else, however, can enact the role appropriate to their gender. The policy is about gender appropriate officers in the role of Priest and Priestess.

I think it is important to now introduce a distinction between what I’d call a “gender bent mass” and what I would understand to be an actual “Queer Gnostic Mass” but I think these two are getting as conflated as are gender and sexuality. To be clear, I will try to keep the term “gender bent mass” for a celebration of the rubric of the Gnostic Mass by officers in these roles which do not match their gender. I will also try to keep the term “Queer Gnostic Mass” for something which intends to be publicly celebrated with queer officers in roles and celebrates some, as yet unknown, mystery and symbolism of queer sexuality.

Thus, I suspect that there is already a serious confusion in the complaint as I’ve heard it because it conflates gender and sexuality, and conflates “gender bent mass” and “Queer Gnostic Mass”. But, I think there is something being talked about that reveals important things about the nature of the Gnostic Mass relevant to the discussion.

But, this specificity about gender for the roles of the Priest and Priestess means that for a public celebration of the Gnostic Mass, a queer male cannot act as Priestess and a queer Female cannot act as Priest. And, if one were not able to identify with one or the other in the gender binary, then one would not be able to be either.

The Gnostic Mass

The Gnostic Mass, which is the the central ceremony for public and private celebration of Ecclesia Gnostica Catholica, which E.G.C. is in turn the ecclesiastical aspect of Ordo Templi Orientis, is a eucharistic ritual written by Aleister Crowley in 1913 while in Moscow, Russia (interestingly this was on “The Ragged Ragtime Girls” music and dance theatrical tour). The ritual includes a great number of symbolic and structural influences, but it serves a bold and ambitious purpose:

“In composing Liber XV, Crowley attempted to uncover the hidden Gnostic tradition concealed within the ceremony of the Mass, to liberate it from bondage to the Scholastic theories and dogmas of Christian theology, and to demonstrate the fundamental continuity between this ancient tradition of Wisdom and the modern revelations and liberating philosophy of Thelema.” — T Apiryon [via]

Additionally, the ritual, while being esoteric in nature was also to be precisely specific to Nature:

“I resolved that my Ritual should celebrate the sublimity of the operation of universal forces without introducing disputable metaphysical theories. I would neither make nor imply any statement about nature which would not be endorsed by the most materialistic man of science. On the surface this may sound difficult; but in practice I found it perfectly simple to combine the most rigidly rational conceptions of phenomena with the most exalted and enthusiastic celebration of their sublimity.” — Aleister Crowley [via]

The Secret

There is a great deal of writing about the Gnostic Mass and various aspects of the rite, which is understandable since it has such a central place for EGC and OTO, and one can research much of that at the Hermetic Library. But, what should be clear is that the Gnostic Mass has a purpose in existing in a particular way, and in presenting certain symbols intended to reveal particular ideas. One of these ideas is the IX° secret contained in the system of the OTO:

“Liber XV, the Gnostic Mass, is the central public and private ritual of the OTO and EGC, being itself a IX° operation. All of the secrets of the Order are contained within it, in symbol and ceremony.” — Fr V.I.T.R.O.L. [via]

While the secrets of the Order are contained in this ritual, they are at least veiled to some extent in the rite. The secret is enacted symbolically within the ritual, when it is celebrated properly. Theories about this IX° secret are like assholes, but that’s actually a different degree and, at any rate, the secret is above my pay grade. I’ve been privately assured by at least one person I believe to be in a position to know that, in fact, not all the material is out there in spite of how much is that has been revealed. However, I also noted the curiousity that, in his extensive biography about Aleister Crowley, Perdurabo, Richard Kaczynski points out that Crowley’s own understanding of the secret held by OTO continued to evolve as he experimented with it, even after the time when his scholarly and instructional libri about the secret were written, to the point that those libri “were obsolete even as they appeared” (Kaczynski, 275). So, anyway, who knows? Who knows and when did they know it? “And who with And how many times.

Anyhow, the point is that there is something there which is being demonstrated by the celebration of the ritual which is of central importance to the EGC and OTO, and the secret that is revealed by the initiatory system.

The EGC Manual

The EGC Manual in use by OTO makes clear in many ways the attention to detail that is given to the proper presentation of the rites so they are “rightly performed with joy & beauty” [Liber AL II 35], especially the Gnostic Mass. Specifically related to this discussion, from the EGC Manual (rev jan 20 ’97):

Section III A 2 a: “A public celebration of the Gnostic Mass is one which is open to members of the pubic; or which is noticed in any official OTO publication under the name “Gnostic Mass”, “Gnostic Catholic Mass” or “Liber XV” or equivalent names. A private celebration of the Gnostic Mass is one at which the individual participants are all initiate members of OTO of at least 0º. Private celebrations of the Gnostic Mass may be held for initiates of higher degrees as well.”

Section III A 2 k: “For public celebrations of the Gnostic Mass, the role of Priest shall be filled by a man, and the role of Priestess shall be filled by a woman.”

So, from these two, if an event is called a Gnostic Mass, even if open to 0°+ only, it would still be public. So, simply calling it a “Mass” or “Gender Mass” or something similar even if publicly announced on a calendar or newsletter would be okay. Also, if not actually announced on an official OTO publication, calling a gender switched Gnostic Mass a “Gnostic Mass” appears to be fine as well. Also, that III A 2 k specifically details gender for public mass celebrations clearly does not prohibit gender bent private celebrations.

My recollection is that there is also a comment somewhere, perhaps in a newer revision, which further clarifies the definition of “man” and “woman” to be something like “living as …” but that may have been something from my Bishop, since I don’t see it in the copy of the manual I have at hand.

The manual specifically states (at III B 1) that modification to the rubric must be approved by the Patriarch, whether for private or public celebration. But, I think, on the topic of a gender bent mass, as a potential change, the permission is implicit without further being sought.

My current reading is that for serious changes to the rubric of Liber XV, one is better off simply writing one’s own eucharistic ritual, and not using more than the structural outline of Liber XV or the text as inspiration and not source material. However, my reading is still that a gender bent private celebration does not reach the level of a “modification” of the rubric, and so, as long as the other issues around performance and how one publicly talks in official publications are followed, gender bent is not just well-contemplated by the manual but completely kosher under the circumstance mentioned.

Also, I suppose, that the Bishop(s) supervising the various participants would have some say as well, in regard to the participation of each individual they supervise. So, that might be a thing.

The Note in the Rubric

There is a note that exists in the rubric, from even the very initial publication of the Gnostic Mass when it appeared in the International, about the officers other than the Priest not taking communion during the ritual:

“The PRIESTESS and other officers never partake of the Sacrament, they being as it were part of the PRIEST himself.” [via]

I find myself coming back to this note often in my thinking about the mass. For me this note makes it absolutely clear that the ritual is a symbolic representation of the work being done within the ceremonial magician, and seems to be a dramatic demonstration of an internal process. If all the roles are part of the Priest then the person enacting the ritual is doing so from the perspective of Priest, and that the role of Priest is in fact an internal aspect of the ritualist. Each role can be seen as an aspect of a single person.

Thus the Priest represents male gender of the ritualist. The Priestess represents the female gender of the ritualist. During the rite, there is an interaction between these two internal genders that takes place. It seems self-evident that these two genders are particular and specific, exist within each person, and are necessary for the ritual to have effect; and that this necessity seems to me to be the reason for the policy around gender bent public presentations of the ceremony. In order to not confuse those attending a public celebration of the Gnostic Mass about the drama being presented, E.G.C. requires the role symbolically representing the male within the Priest is enacted by someone whose gender is male, and the role symbolic of the female within the Priest is enacted by someone whose gender is female. This necessity may also suggest some particularly specific nature to the “sublimity of the operation of universal forces without introducing disputable metaphysical theories.” It seems to me that one element of the symbolism reflects certain natural and scientific facts about the requirements for human reproduction, facts which are necessarily true no matter whether those humans are of any particular gender or sexual orientation. Without the operation of these two gender roles within the ritual and the ritualist, the ritual is not the same, and may, in fact, no longer represent the operation of the secret.

Sexual Polarity from a Male Perspective

In a note about The Saints collect of Liber XV, Helena and Tau Apiryon offer a quote from Hymenaeus Beta, current OHO of OTO:

In his address to the Women’s Conference in 1996 (see The Magical Link, Fall 1997 e.v.), the Patriarch Hymenaeus Beta described the Gnostic Mass as a ‘celebration of the sexual polarities and their cosmic and natural interplay’ from a male perspective, having been written by a man. With regard to the list of Saints, he said, ‘It is a list of the small handful of men and man-gods who, in the opinion of the author of the Mass, understood the divinity of woman. […] Someday, perhaps not soon, but who knows, a woman adept of the Sovereign Sanctuary will manifest the genius to compose a Mass in which the female takes the more active role, and the male the more passive (as with siva and sakti in Hinduism) — in which the Deacon, speaking for the Priestess, can claim communion with the women in history that have perceived the divinity of man.'”

The point here is that the Gnostic Mass is a particular ritual demonstrating particular things from a particular perspective. Other rituals are not only possible but, perhaps, even anticipated, that might offer a different perspective on that ‘cosmic and natural’ sexual polarity.


The Metaphor

I’m going to introduce a metaphor. It’s not perfect, but for my purpose it seems useful even so. If all the roles in the Gnostic Mass are “parts of the priest” then one might talk metaphorically about the roles as specific parts. One might talk about the Gnostic Mass as the Left Hand adoring the Right Hand. If one were left handed, one might want to use the Right Hand to adore the Left Hand, or the Right Hand to adore another Right Hand. But, the actual story of the Gnostic Mass is that the Left Hand is adoring the Right Hand. It is certainly possible to write and celebrate a ritual in which the Right Hand adores the Left, or the Right adores the Right, or even the Left adores the Left; but, that isn’t the same story. These changes change the narrative into something else, to varying degrees into a different story.

Now, it may be that in casting the roles in the story of Left Hand adores Right Hand, that the person cast does not for some reason have use of their Left Hand. For example, in the case of Christy Brown, dramatized in the movie My Left Foot, whose only controllable limb was his left foot, it might not be possible. (Gadzooks, but I can already hear the peanut gallery shouting “Are you saying gay people are disabled?!”) In less extreme cases, one might find it interesting to use one’s Right Hand in place of the Left Hand as an experiment in casting against character, or any number of other reasons one might make various modifications to the presentation of the story Left Hand adores Right Hand.

But, the important thing in telling the story Left Hand adores Right Hand is that the narrative not be modified so much that the message is lost. One might put on a performance where a Right Hand is used in the role of Left Hand, but the audience might get confused if the poster didn’t make clear that the performance was intended to be experimental, or they may assume that the story is actually Right Hand adores Right Hand instead, and misunderstand completely.

Moreover, one could write rituals where the Left Foot adores the Right Hand, and so forth, where one specifically means that the Left Foot adores Right Hand, but how does one tell the difference between the ritual Left Foot adores Right Hand from the ritual of Left Hand adores Right Hand where Left Foot is used in the place of Left Hand for some practical reason? The audience is likely to be confused, especially if they are not savvy to the original story, and, really, since the original story is a secret, that’s most people; but also for the person who wanders off the street, and has heard nothing about the ritual at all, there must be a lot of potential of confusion and then consternation at the obfuscation of the intended narrative.

Another Gnostic Mass

It seems like there should be a story about the ‘cosmic and natural’ sexual polarity from other perspectives, and I’m not sure why no one is writing it. Maybe there is, as yet, no one within the Sovereign Sanctuary able or inspired to do so. But that is, again, different than a Queer Gnostic Mass.

For a Female Gnostic Mass, one “in which the female takes the more active role, and the male the more passive […] in which the Deacon, speaking for the Priestess, can claim communion with the women in history that have perceived the divinity of man,” I have found myself idly wondering if such a thing might needs must be written by a queer female writing about the perceived divinity of man from a female perspective, just as Aleister Crowley wrote the ceremony about perceived divinity of woman from a male perspective. For a truly Queer Gnostic Mass, maybe such as thing could be written by a straight member of the Sovereign Sanctuary … or maybe I’m taking my perception of the creative formula a bit too far and strictly, but it amuses me to consider it natheless.

Perhaps there needs to be more LGBT membership in the Sovereign Sanctuary, because from my almost completely limited perspective that body, about which I know very little except for hearsay, seems to be sorely lacking in diversity beyond white hetero-normative committed couples. Does that body match the formula of the Gnostic Mass by chance or design? Is that demographic the chicken or the egg for the issue of LGBT feelings of being treated unfairly? I don’t know about this beyond idle speculation. “Shove me in the shallow waters Before I get too deep.”

I’m not sure what the magical and natural formulae are that would be represented in Queer rituals because there is a specific formula involved in the existing Gnostic Mass, which, while veiled, seems pretty clearly demonstrated. After all, perhaps quite specifically, “I confess one Baptism of Wisdom whereby we accomplish the Miracle of incarnation” in the Creed. If not told well or if the ritual were modified that formula might be obscured beyond recognition. If the Gnostic Mass is a ritual that has a particular narrative built around a central secret, then changing the narrative might start with a different central secret. It seems the narrative should be informed by the source, not the other way around. So, the first thing that might happen is the central secret needs to be interrogated by someone (that knows it, who is a cunning linguist, and is also a prodigious prestidigitator) to figure out if another narrative can be told. And, if there are other related but different Queer formulae, whether different narratives can be told about those different central secrets well enough within the structure of the Order. Or, maybe some of this has been worked by those in a particular degree outside the general plan of the order, but I could only speculate on that.

“… recent researches into the mysteries of the IX° have compelled me to add an XI°, to illustrate a scientific idea which has been evolved by the results of recent experiments.” — Aleister Crowley [via]

A matrix of ritual might be possible which would offer an array of rites to satisfy anyone’s curiousity or general proclivities. But, even a drama queen like Aleister Crowley only wrote the one ritual from the male perspective on the perception of female divinity, and kept it as the single core ritual of OTO. So, it may simply be that there is only that one narrative possible within the structure of OTO and from the secret at the core of the Sovereign Sanctuary; because to change these too much would change the story into something else, or would be to make up a story that is completely fictional and not based on a real secret held by the Order.

Honestly, after so much time no one’s come up with anything, I’m not holding out a lot of hope. If Aleister Crowley didn’t, and no one that’s raised the issue has since, come up with something … but, like so many things, raising an issue and hoping that someone else will solve it is the exact opposite of the fact that raising an issue is really an opportunity to self-volunteer to write original eucharistic Queer ritual rubrics and organize public celebrations of them, and eventually why not a Queer ritual-a-thon? Even if an official Queer Gnostic Mass isn’t available, there’s plenty that could be done. It may not be possible until there is enough LGBT presence in the Sovereign Sanctuary, assuming that there isn’t already, for there to be someone able to make an actual Queer Gnostic Mass, as opposed to just a Gnostic Mass told differently, possible, so perhaps that just means that those who identify as LGBT should redouble effort to advance in the Order so they can seduce the project to fruition by building a firm foundation first.

In other words, there may be ways to celebrate the ritual of Left Hand adores Right Hand using one’s right hand in the role of the left, for practical reasons, though it may appear awkward; but maybe it just ruins the narrative to use one’s left foot and that’s not even to mention using one’s right foot in the role. Further, when the My Left Hand poster advertising the event says the ritual is one thing, to tell an entirely different story of My Right Foot seems definitely not correct, and would be right out of order.

Secret societies, societies with secrets, and societies with spoilers

When thinking about secrets and mysteries in practice, I’ve long tossed about the idea of a difference between secret societies, societies with secrets and a society without spoilers. Especially in this day when so much is being made available online, but that really is just a matter of scale when there are plenty of historical examples of similar things, such as Aleister Crowley revealing the initiatory rituals of the Hermetic Order of the Golden Dawn as serialized in the pages of the Equinox, the varied publication and exposé of so much Freemasonic ritual, and so forth.

There are still some pretty legitimately secret societies, which while well-known to exist are not revealed, such as the Skull and Bones society, and recently breaking the Copiale cipher seemed to tantalizingly promise that there might be still some complex and completely unknown societies, at least until it was revealed the material was pretty clearly Freemasonic in nature. But for the most part, I object that when people talk about secret societies they are engaged in flights of fancy about group about which not only their existence but much of their particulars are known. Quite often, of course, such wild imaginings are part and parcel with an agenda of fear mongering, but even still there are otherwise sane and rational people talking about certain societies as if they were actually not completely or almost completely public. Certainly Freemasonic tradition and ritual cannot rationally be called secret anymore, and the membership is in the habit of parading around, not to mention things like having decals on their cars and fobs on their keychains, and thus it cannot be called a secret society. Even traditional boogeymen like Aleister Crowley and Ordo Templi Orientis can only by the slimmest margin come anywhere near being called a secret society, with websites, public spaces, public event calendars, and so forth. There may indeed be legitimately unavailable secrets still, for example within A∴A∴, but that’s not enough to call these fraternal orders by the name of a secret society. In these cases there’s perhaps some legitimate secrets, but there must also be a practical recognition that most material related to these groups is available, outside the structured system of the society itself, somewhere, if one wants to find it.

Of course, just as much as one can avoid spoilers for movies and books and other things sequentially revealed, it is possible to avoid, for the most part, much of that material. It is not that there are no spoilers. Rather that spoilers do very much exist. Which is to say, the existence of spoilers requires one to decide to avoid the spoilers in order to fully enjoy the reveal. This is quite different from a society that pretends it doesn’t exist to outsiders, or a known society with things that it keeps secret.


There are modern examples of working with secrets within esoteric systems, and there’s clearly something interesting going on around secrets. There is smoke pointing to something important and useful at the source. There’s a tension, perhaps much as it ever was, between the urge to make information available and the various efficacies of secrets. T Thorn Coyle wrote a bit about the division in Feri between what had been called the “Mystery tradition” and the “public religion” factions, at “The Sundering of Feri“. Thorn, of course, also runs an online Mystery School. I was trying to find a quote where I recall her saying something about how paganism needed to have a Mystery tradition as part of it, but can’t find that right now.

Generally, when I talk about such things to people who ask, I suggest that initiation ritual, especially, is like a good book or movie with a savoury plot twist or two. You will only ever get a single chance to experience the participatory drama without knowing how it develops; that’s if one goes through it the first time not having read the materials. One and only one chance. Ever. So why throw that away by reading ahead? One can always read the materials afterward, as many times as one likes; but to read the spoilers is to waste a wonderful opportunity that cannot ever, barring soap opera amnesia tropes, be experienced once the reveal has been spoiled.

Whether one “gets” it or not (either initially or on subsequent viewings of a ritual or readings, of material) is another question entirely. And, it seems to me, in my experience, what constitutes “getting it” will likely evolve and change over time no matter what else is a consideration. When given the opportunity, I like to point out that one can go to many stagings of a play by Shakespeare and get new things, new depth of understanding and new enjoyment, as well as savour slightly different interpretations, so to me the re-play value depth of meaning of a work or body of work is something that is a different question to the idea of seeing something for the first time without spoilers.

But, still, people freak about things unknown, and try to minimize and control things by figuring things out ahead instead of being comfortable with being uncomfortable as a thing itself. Seems to me the still prevalent modern desire to conquer Nature and the pervaisive post-modern existential nausea about information overload and slavish ‘inbox zero’ mania are examples, perhaps symptoms, of where the ability to just relax about not knowing, not being in control, would be useful for people to practice in specific so they can have skill in applying it in general.


Another aspect that always comes up around secrets is the idea that somehow no matter what is revealed, the real secrets are impervious to such petty concerns. Seems to me blather about mystery being unspoilable is semantically empty jazz hands (or worse self deception (or worse-worse deception of others) about “spiritual” exceptionalism), and misses the point of initiation as orchestrated stressful situation intended to create a kind of imprint vulnerability, an altered state, in the initiate, and attempts to diffuse that stress and that experience before experiencing it is an attempt mitigate and in some form to not have the experience at all. The efficacy of secrets in a system are not just about the information, true, but the information is interwoven into an experience, and the experience is changed by the quality and obscurity of the information on which the experience is built. If one knows the rollercoaster has a blind drop at the end, one still experiences the drop in and of itself, but the surprise in and of itself is changed into anticipation, and that’s a different thing entirely which not only changes the experience of the drop but distracts from the experience of what occurs before.

For me, when I talk about “reading ahead” (spoiling) I mean that as a placeholder for activity the diffuses the effectiveness of initiation and mystery, whether written down and read or spoken and heard or whatever and whatevered. For me, being a candidate in initiation and mystery is to be an improv actor stumbling into a rehearsed stage play, and both savoury and exciting. One tends to think all kinds of things about structure and likely scenarios, if nothing else than a rite of passage (exit normal, experience liminal, re-enter normal changed) but it is the actuality, specifics and plot twists, the things that can be spoiled, which I think should be avoided and, yes, allowed as a personal experience.


To bring it around, my point of wondering about classification of societies is that there is a kind of society which is not itself attempting to pretend it doesn’t exist, and which has essentially much of its material revealed or potentially could be in future somewhere, but that points out there is a reason not to “read” ahead as a practice of discipline in and of itself; that there is a place for not knowing as a thing, and experience, to be embodied through ritual, especially dramatic ritual like initiation.

The trick of improv is to have characters and bits of business prepared and figure out ways to fit those into any circumstances, so perhaps the corollary is to become good at mystery and a good initiate prepared by building the foundation of skills, whatever those are in one’s tradition, that make the personal experience of the unknown richer.

If an initiatory working is in some form or another purely ecstatic, then perhaps more than one person will have no prior exposure. That seems quite different than a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. If those others have exposed themselves or been exposed prior to some element meant to be revealed, then they have failed to avoid spoilers, they have whatevered the whatever.

Maps certainly won’t always apply, especial when applied outside their intended scope. Just add as given to any structural approach “except where this doesn’t apply”. But, to be clear, there are other structures, but I’m primarily talking about a mystery tradition where something is being revealed. But, whether there is an actual script or not, a mystery tradition will have participants who have experienced or developed a relationship with the mystery who are inducting others. Here the word ‘mystery’ in a religious sense comes from Greek mysterion “secret rite or doctrine,” as in a thing to be revealed to initiates, whether, additionally as previously stated, those are “written down and read or spoken and heard or whatever and whatevered”, a secret doctrine passed on or a secret rite enacted.

Which begs the question: without a mystery (neither secret rite or secret doctrine) to be revealed, whither the mystery cult? Further, without a mystery, one might even be tempted to ask how can there actually be an initiation at all?


Perhaps, one might say of a modern non-mystery that an “impromptu ecstatic divinatory rite” took place which offered UPG, such that a previously unknown rite is enacted or previously unknown doctrine is developed. But without the secret rite or secret doctrine, which would have to have previously existed to those initiated few inducting others, there’s nothing to pass on that was previously held sacred, no previously held in secret doctrine or rite, tautologically.

“Nothing to pass on that was previously held sacred” may offer another name, perhaps more tripping, instead of “society without spoilers”: a “sacred society”, a society with things held sacred as in separate, something bound, enclosed and protected.

Unfortunately, one can follow the etymology of ‘secret’ to essentially the same place, the difference being one implies holiness and the other does not, I suppose, which “holiness” seems, to my mind, just a special case of any of the others three terms I suggested.


I suspect the apparent failure of the modality of a “mystery cult” in the modern world has to do with modernity, modernism and existentialism, and the lack of acceptance of shared concrete and coherent gnosis, thus the ground on which a modern mystery cult would be built is unsuitable for lavish neo-romantic structures, except for those already conditioned to such things, such as lapsed Catholics and such. Which is to say, perhaps any mystery cult would seem too superficial to a modern person to have the same religious and social impacts, simply because the assumed rich foundation is missing.

So, the feeling one might have that a mystery cult or tradition in the modern age has lost its luster is due not to the mystery cult but rather due to the overall modern age. There is still a lingering notion that something may be missing for rootless moderns which a mystery cult can offer by way of a more structured ritual, initiations, and a focused mythic basis for ritual; more robust spiritual meaning which then, in turn, offers deeper experience of life in general. But, I find myself wondering if the project of modern mystery traditions is undermined by a general lack of cultural foundation, those foundations of community and cohesion being so efficiently eroded in our public, political and even private lives. Not to mention the lack of what is still called a “classical education” with the broad base of and relationship of familiarity with languages, myths, archetypes and so on. This, then becomes a chicken and egg, which can only be resolved by realizing the false dichotomy that one must be completed before the other, and that the development in general is aided by development in specific, and visa versa, synergistically.

One possible route out of the morass, for moderns and post-moderns, I sometimes come to is the suggestion that situational certainty is a tool for meta-cognition. By this I mean, that the ground on which a mystery cult could be built, the solid ground of structured ritual, initiations, and a focused mythic basis for ritual is sufficient when internally consistent for its purpose and held to be true for the time that it is necessary. But, that threatens what is perhaps an entirely different discussion.


But, to bring it back around again, a ‘mystery cult’ is a cult with a mystery. A ‘cult’ is the external activity enacting a religious metaphor, a ritual behaviour. A ‘mystery’ is a secret rite or secret doctrine (to be revealed). Therefore, a ‘mystery cult’ is specifically ritual behaviour that involves a secret rite or secret doctrine. ‘Tradition’ is shared belief or behaviour through time. Therefore, ‘mystery tradition’ is belief and ritual behaviour that involves a secret rite or secret doctrine shared through time.

I’m so strongly reminded by this of something. I believe it was something by Karl Kereny (but it might be form Van Gennep or Turner, I can’t recall right now) which I paraphrase: “Ritual enacts Myth and Myth explains Ritual.”


It seems possible to conflate a general meaning of “mystery” as more of a kind of ‘gnosis’ or noetic experience with how I understand it is used in the specific sense within the term “mystery cult” which is more what I am talking about here. When speaking of the idea of whether a ‘mystery cult’ within modern systems would be useful in order to ground the work in structured behaviour, I’m assuming that we’re actually talking about ‘mystery cult’ not general unspecific noetic experience or so forth. This of course somewhat ironically points out a possible initial critique of paganism as a generalized, syncretic, eclectic system which lacks the benefit of what a mystery cult offers and hence the possible utility of that structured influence, offering specific external ritual behaviour around a secret rite or secret doctrine.

If you want mystery without mystery cult, that already exists in various forms of wild and wishy-washy moments of gnosis within the ecstatic traditions of modern life; but, why not try adding an actual ‘mystery cult’ back into the cultural mix? In fact, I could easily argue that there already is ‘mystery cult’ in various places within neopaganism, with a facile example being initiatory orders like OTO and others, which are perfect examples of mysteries for which spoilers exist and which spoilers therefore can be intentionally avoided.

A very salient point for this modern information age is the value an experience of not knowing, so that one can and must do less thinking prior to events, not more. Perhaps the suggestion contained within the experience of not knowing is that one should do one’s thinking after: praxis before theory, so that theory is informed by praxis without prejudice. If this is the case, why not work toward maximizing the possible experience instead of minimizing the probable damage of knowing by seeking after spoilers of any kind, even the mundane accidents surrounding specific quanta and quality?

Indeed, I would suggest that one approach an initiatory experience within an mystery tradition not as a result of successful prior thinking or a seal on attainment, like we are so often familiar with from diplomas, certificates and honors; but an invitation to view the world through a particular lens for a particular period of time, determined by the particulars of the ritual and tradition in which the initiation takes place. In other words, the initiation is really the beginning, suggested by the word itself, of an pervasive life experience.

The full experience of a mystery event intended to involve surprises, plot twists or situations unknown can be self-evidently spoiled by prior knowledge of those circumstances. Especially if part of the trigger for the full experience is the stress of not knowing. Certainly, I don’t mean that these things are binary (and it may be possible to salvage some part of the experience even if spoiled, but why not go for the whole thing instead of the tatters?), but that avoiding spoilers is a discipline that seems worthy if one is serious about that experience, and looking to have it be as rich as possible.

And, that this, in specific, will inform one’s general life as well.


And yes, one can point out that for completely ecstatic visceral events and such that are not within a mystery tradition, there’s mostly nothing to spoil by prior knowledge, per se. Except that maybe even still, for example, having that ecstatic visceral experience is based on a not knowing, in some fashion; for example, there’s only one time for the first such experience. All subsequent such experiences are informed by prior such similar events; but also, there may be circumstances around how the experience is induced that involve some fashion of not-knowing the mechanisms being used, which after the initial experience become less effective in themselves and experienced practitioners then rely on other means more, such as anchoring past experience to ease induction subsequently.

Also, for purely personal experience based on involvement in a mystery cultic practice, the former requires the latter, so saying the former can’t be spoiled is only true on the former level but it’s a logical typing fallacy to presume that spoiling the more primary function of mystery cultic practice can’t spoil the dependent personal experience of it. Mystery rituals are built around some kind of surprise, a revealing of the secret practice or doctrine at least. One could try to criticize the practices of mystery traditions by bringing up features of non-surprise ritual is not a feature of surprise ritual merely because they participate in the prior category of ritual. But, still the one is not the other. Noetic mystery is not mystery cult merely because the English word mystery is in both. But these are mostly different topics than suggesting the efficacy a mystery cult with structured ritual behaviour involving a secret doctrine or secret rite to a previous practice of generalized, syncretic, eclectic practice.


So, for my own part, I have come to prefer the discipline of having structured ritual events with their reveals unspoiled so that I can experience them with as little prior knowledge as possible, because it’s the only time I will ever get that experience in that way, ever. Of course, you go about your experiences however you like, but I suspect if the initial spoiler free experience is not preserved you’re not actually experiencing ‘mystery cult’ anymore, but rather just, one might say, an extended re-enactment of a transcript of someone else’s dramatized experience. And, if you want that, just watch reruns of some reality television program, or another, instead.

no cures

“no cures.”

No tears in the eyes of the youth
Patriotism is the new faith
“I am no criminal”
Blind masses of youth marching
Civil disobedience
“It’s not the ideology, it’s the people”
“It’s not the guns, it’s those damn bullets”
Not to question patriotism is to stagnate
and become blind followers to the new union
of the personality and power
Teflon coated politicians are a function
of the worshipping masses in Nike Air
shoes and
pictures of Amish farmers advertising
the new microwave dinners
The impressionable youth has
been emblazoned with the
distant distrust of life and the
trust of death
The disillusioned generation has
become the materialist image of the
thing they hated
The disillusioned legacy to the
unborn is bearing the fruit of discord
The secret becomes the top secret
the nixon doctrine becomes the
new amendment to the Constitution
and the Cambodian is now the
Involvement becomes a pact of
decimals and the Tuesday lunch group is the NSA
The sergeant-at-arms (and
legs and dismembering and shouting and fits
and bits and snarling …) forcing out the
dissenter to the group view
Why can’t my kids be conditioned?
My kids are suffering because the
others are Wrong. Let’s go back to
the good old days when we were
so confident in the country that we
end up in Vietnam …
Let’s fight for hope … with guns
and knives and grenades and tooth and
The war is over. long live the
I can’t make a difference is the
war cry of
America the beautiful even though
I don’t know why
American arrogance of the blue-eye
big-nosed Johnny Appleseed spreading the
seed of the golden apple
The victors write the history – the
youth of Vietnam and the American youth in
Vietnam are the history
The government didn’t win the war and
the hindsight condemnation of the
leaders is the pen and
cry of the lost innocence of the
lost lives of the lost youth
Political motivation is the numbness
of the new lost youth
I don’t know about that so don’t
tell me what I don’t want to deal with
Knowledge of is not power over:
knowledge is burden
The people of the world are going about
their business just tell them you’re in
power they won’t mind …
because they don’t care … they don’t
want to know
Can this country open its eyes and
wipe the rummy haze from
a dream of advisors in Panama
and the Vietnam legacy of advisor-
One person is not enough unless
you’re Hitler or
the wide-awake young prefect who
sleeps thru it all
I’m anti war, anti-calories, anti-red
meat, anti-anchovies, anti-gothic …
(what are you for?)
There must be another way (anti-status quo)
I’d die for this country no matter
what … (is that what you’re for?)
I’m here for the wrong reasons
I’m a naive uninformed
… American …
We’re all Americans
but we can kill ourselves …
(is that what you are for?)
We have a new youth, but who
is going to be the new Them?
The tiger’s back isn’t a strong enough
metaphor – we were Hoovered into
the filter bag (the Scylia and Charybdis
of American Myth)
The self-destructed Lincoln Log country
has to be put away
Rebuild the Lincoln Log Lego walls
(do we isolate ourselves again?
Let’s go back to the wilderness and
skip the walls (maybe we’ll find ewoks
hiding behind the trees)
The walls of orange yellow blue
white and red Lego blocks may be
safe but they’re ugly. They are the
monuments to the Glorious War dead
from the double-super-duper-new-and
improved American Jihad of those who
Islam the Walt Disney constructed teflon
Can we afford to draw lines anymore
between Us and Them
Is that what we
believe in? The amputation of our humanity
“You can tear the skin off but you’ll scream.”
I need to learn more … not only can I
not condemn what I understand …
Can I understand what comes after me?

copyright 1990 j.g.bell
originally appearing in ‘The Nascent’ literary and arts magazine 1990

Tweets for 2012-10-08