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

Narrative

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.

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.

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?