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.

Discovering the Occult Landscape

Over on my (even and ever still) experimental unbook site, I posted “Sigils of Imagination” where I explore my engagement with personal territory, my own landscapes. Inspired in part by the coursework I had at the time and my own outside reading of John Brinckerhoff Jackson, including Discovering the Vernacular Landscape, I developed a narrative of my personal travel and compared that with various representations of the landscape where that engagement occurred. Within that paper I suggest an addition of “imaginal landscape” to go with the set of “political landscape” and “vernacular landscape” developed in the work of Jackson.

In the essay “A pair of ideal landscapes,” Jackson, in addition to talking about odology, articulates a distinction between political and vernacular, or inhabited, landscapes. According to Jackson, the distinction must be made that the term landscape implies a place that has been changed by humans, a collection of “improved” lands. Once this distinction has been made, then the landscape can be further understood to be comprised of both those shared spaces that are political and those that are vernacular, or inhabited.

“… the political landscape is deliberately created in order to make it possible for men [sic] to live in a just society, the inhabited [vernacular] landscape merely evolves in the course opf our trying to live on harmonious terms with the natural world surrounding us.” (Jackson, 1984, p42)

I suggest further that there is also an imaginal landscape. Indeed Jackson appears to recognize not only the existence of the imaginal landscape but also the possible need for this landscape to inform and enrich a sustainable human relationship with the more than human. Jackson explains the way in which the imaginal informs the human relationship with the landscape:

“Any firmly held belief in the invisible, it seems to me, must somehow affect our attitude toward the visible world, and that might have been little more than a random plundering and destruction of the nearby wilderness became an exchange of benefits: those things which men took from the forest for their daily needs were repaid by our helping and protecting and loving the small, invisible creatures who lived there. They served as intermediaries, they reassured us that we were taking part in the natural order and were not entirely alien to it.” (Jackson, 1984, p53)

The political landscape is the realm of roads and sidewalks and crosswalks and monuments and historical markers. The vernacular landscape is the playground of worn grass paths, dérive, parkour and shortcuts. The imaginal landscape is the interaction the landscape has with us, territory with an agency of its own and place that is in relationship with us and our lives; places populated by a genius loci; offering liminality, twilight and borderlands. Certainly and likely these together could be the very model of a modern proper Popper fan.

 

Connecting with the link from the notion of an imaginal landscape to the dérive of Situationist International is Guy Debord’s Psychogeography which was to explore “precise laws and specific effects of the geographical environment, consciously organized or not, on the emotions and behaviour of individuals” [via, also].

The way that we engage the landscape is matched by the effect the landscape has on us. This relationship could also be subject to the method of engagement and our intentionality for the engagement. This relationship can also have synchronic and diachronic dimensions.

The method of engagement changes the nature of one’s engagement. A simple experiment around this is to travel the same route via different modes of transport, first via automobile, then via bicycle and finally by foot. Each reveals new and different features and obscures some previously seen, felt, heard and so on.

A way to view intentionality is as an answer to the question, “to what end?” The purpose, and the strength of that purpose, for which one is engaged in a particular landscape will likely and sometimes radically determine what one is able to plan for before, signify during and remember after.

Take for example the work Widdershins by Hermetic Library anthology artist The Psychogeographical Commission, which is a particular method of engagement for a particular purpose: “This recording documents the inner circle of the Glasgow Subway system which travels in an anticlockwise direction (widdershins), a constant banishing ritual performed daily upon the whole of the west side of Glasgow.” [via]

Connecting the past with the present and the future is to explore the diachronic dimensions of our explorations. For example, there are numerous projects which attempt to share images from the past of a place compared to the present of a place, such as Esoterica London which attempts “to draw connections between London now and London then, illuminating the correspondences between the city’s past and present.” On the other hand, objects like walls of clocks with times across multiple timezones and wistful thinking about what friends and family are doing, including connecting with them through now nearly instantaneous communication creates strong synchronic relationships that seem to span and shrink distance between places.

 

Recently, Rik Garrett, a frequent contributor to the Hermetic Library visual pool, who also created a blog specifically about Occult Chicago, started Occult Guide, “an interactive mapping website dedicated to locations of occult interest around the world”, and an attempt to develop a community around those activities.

Other projects that come to mind related to cataloging and creating community around wondrous, strange and occult places along our various landscapes are Altas Obscura, and the annual Altas Obscura Day; Julian Cope’s The Modern Antiquarian [HT catvincent]; and perhaps more imaginatively The Museum of Lost Wonder; to name a few.

 

There are numerous examples of personal pilgrimages and travel plans based on a desire to engage landscapes that participate in the wondrous, strange and occult; the sacred and religious, and transgressions of these same. Of course, there’s pilgrimages to holy sites, such as well-known and logistically boggling huge migrations to Mecca and such as small and lesser known places like the Well of the White Cow at Tara in Ireland. There’s also the profane and dark pilgrimages to places of iniquity like Las Vegas and those places in the world visited by the seedy sexploitation tourists. There’s also pilgrimages of personal liberation and inspiration, such as the flight of asylum seekers and those hopefuls who travel toward the bright lights of Broadway and Hollywood.

Specifically people choose how to engage various landscapes, and sometimes seek out the wondrous, strange and occult places where they can create for themselves personal narratives about themselves and those places. For example, Rodney Orpheus has a photo gallery of “Monday April 13 – the occult tour of London” in which is recorded for personal history some ephemeral moments along a group’s path of travel with notes narrating these now static stations. Consider also the personal narrative at “Occult Tour of London” that came from following the plan given in “An Esoteric guide to visiting London“. (Note that the personal narrative of that last tour points out a number of difficulties following the plan offered by the esoteric guide [also], which, I suppose, is quite a good reason to have such things in a community maintained dynamic guide instead of an individually maintained static one.)

 

Personally I’ve been flirting with the notion of trying to engage myself in writing about “travel, pilgrimage and magical retirement to far-distant countries, in exterior, interior and liminal landscapes” as part of what I hope to develop as a group blog, a collective of personal narratives, at Pilgrimage to Far-Distant Countries. (If only saying made it so, but the idea is still one I have in mind; one of a number of projects that require me to develop different and serious writing habits which may turn out to just not be in my nature.)

 

Do you know of any examples or have personal narratives of these things I’ve mentioned?

sweet smoke

In my imagination I’m looking
into your eyes as you smile;
the soft warmth of your thigh
touches my cheek as I breathe
you into my lungs; I am stoned
on the sweet smoke of your beauty;
I hold you in my lungs
as long as I can and then exhale
a long, deep and delirious sigh
toward the vault of stars
in the sky shining like glitter
on your skin … and am finally satisfied