“The so-called 'Left-Hand Path' - that of Kaulas, Siddhas and Viras - combines the... Tantric worldview with a doctrine of the Übermensch which would put Nietzsche to shame... The Vira - which is to say: the 'heroic' man of Tantrism - seeks to sever all bonds, to overcome all duality between good and evil, honor and shame, virtue and guilt. Tantrism is the supreme path of the absolute absence of law - of shvecchacarī, a word meaning 'he whose law is his own will'." ― Julius Evola, The Path of Cinnabar.

“It is necessary to have “watchers” at hand who will bear witness to the values of Tradition in ever more uncompromising and firm ways, as the anti-traditional forces grow in strength. Even though these values cannot be achieved, it does not mean that they amount to mere “ideas.” These are measures…. Let people of our time talk about these things with condescension as if they were anachronistic and anti-historical; we know that this is an alibi for their defeat. Let us leave modern men to their “truths” and let us only be concerned about one thing: to keep standing amid a world of ruins.” ― Julius Evola, Revolt Against the Modern World: Politics, Religion, and Social Order in the Kali Yuga.

“We are born into this time and must bravely follow the path to the destined end. There is no other way. Our duty is to hold on to the lost position, without hope, without rescue, like that Roman soldier whose bones were found in front of a door in Pompeii, who died at his post during the eruption of Vesuvius because someone forgot to relieve him. That is greatness. That is what it means to be a thoroughbred. The honorable end is the one that can not be taken from a man.” ― Oswald Spengler, Man and Technics: A Contribution to a Philosophy of Life.

Wednesday, June 30, 2010

UAVH – H.L. Mencken, Scopes Trial 06-29-1925, Homo NeanderthalensisUnderworld Amusements | Underworld Amusements

UAVH – H.L. Mencken, Scopes Trial 06-29-1925, Homo NeanderthalensisUnderworld Amusements Underworld Amusements

Welcome to the first installation of an ongoing series of reports on the Scopes Trial in Dayton Tennesee in 1925, exactly 85 years ago! The trial was the first in the US to be broadcast on the radio. Those recordings no longer exist, but we will be releasing a podcast every day that Mencken published an article in the Baltimore Sun. Relive the trial in real time through the words of one of America’s greatest and most prolific writers.

June 29th – Homo Neanderthalensis
July 9th – Sickening Doubts About Publicity
July 10th – Impossibility of Obtaining Fair Jury
July 11th – Trial as Religious Orgy
July 13th – Souls Need Reconversion Nightly
July 14th – Darrow’s Eloquent Appeal
July 15th – Law and Freedom
July 16th – Fair Trial Beyond Ken
July 17th – Malone the Victor
July 18th – Genesis Triumphant
July 20th – Tennessee in the Frying Pan
July 27th – Bryan
Sept. 14th* - Aftermath
*Will be released by July 30th.

The full text of the report at the end of the blog!

Sunday, June 27, 2010

Frank Zappa on The '60s

"The '60s was really stupid ... It was a type of merchandising, Americans had this hideous weakness, they had this desire to be OK, fun guys and gals, and they haven't come to terms with the reality of the situation: we were not created equal. Some people can do carpentry, some people can do mathematics, some people are brain surgeons and some people are winos and that's the way it is, and we're not all the same. This concept of one world-ism, everything blended and smoothed out to this mediocre norm that everybody downgrades themselves to be is stupid. The '60s was merchandised to the public at large... My pet theory about the '60s is that there is a sinister plot behind it... The lessons learnt in the '60s about merchandising stupidity to the American public on a large scale have been used over and over again since that time."
-- Frank Zappa, From "My Pet Theory" on the second disc of the twin CD version of The MOFO Project/Object.




Nice Resource: http://www.courses.unt.edu/jklein/zappa

Wednesday, June 23, 2010

X-Ray Pin-Up Calendar

Shamelessly stolen from here: http://www.geekosystem.com/x-ray-pin-up-calendar/

Medical imaging firm EIZO wanted to come up with a catchy giveaway that highlighted their expertise in “high-precision displays for the examination and diagnosis of radiographs.” The result, dreamt up by German ad firm BUTTER: A pin-up calendar in which women, truly, truly bear all. As the promotion concept puts it, “Very popular among craftsmen but quite new for medics: Pin-up calendars. At last, one which shows absolutely every detail.”


Friday, June 11, 2010

Revilo P. Oliver on Julius Evola's "Civilta Americana"

THE 'PRIMITIVE' AMERICAN MIND
by Professor Revilo P. Oliver (February 1985)

Julius Evola's Civilta Americana, originally published in 1945, has been reprinted in Rome by a foundation established in his memory. The new edition is introduced by a preface, of which an English translation appears in the British periodical, Scorpion, from which I quote the following extracts: "Anyone today who considers American society is struck by the impression of a society gone mad, in which the germs of disintegration which Evola pointed to have multiplied and the disease has broken out visibly, defacing a social fabric which was already deteriorating. According to official statistics, more than one-fifth of the population of the United States has been involved with drugs. Organised delinquent hooliganism is still on the increase and has come to dominate large areas of some cities; every kind of sexual aberration is being advocated along with an unbridled sexual grossness; there is increasing violence and sadism in the cities, particularly among the young; pseudo- religious sects proliferate, dragging their disciples into a psychological slum world. These phenomena are only the most obviously disquieting symptoms of an accelerating decline towards total disintegration of the human personality... American society, in fact, is on an irreversible course of extinction."

"What in Europe exist in diluted form are magnified and concentrated in the United State whereby they are revealed as the symptoms of disintegration and cultural and human regression. The American mentality can only be interpreted as an example of regression, which shows itself in the mental atrophy towards all higher interests and incomprehension of higher sensibility. The American mind has limited horizons, one confined to everything which is immediate and simplistic, with the inevitable consequence that everything is made banal, basic, and levelled down until it is deprived of all spiritual life...

"The 'primitive' American mind can only superficially be compared to a 'young' mind. The American mind is a feature of the regressive society to which I have already referred. A most significant aspect of American mentality and its lack of refinement is the closeness of the American way of thinking in general to the negroid way of thinking in particular, not only in well-known examples, such as music, but in multifarious aspects of the mass psyche and in the proliferation of superstitions and religious sects of every kind, which thrive in the United States as they do in few other countries."

Evola saw the dominant principle of American society in the frantic striving for equality, which, of course, can only be equality in degradation. This, as I have remarked more than once, is simply a recrudescence of proletarian baseness that is implicit in the gospels of the "New Testament"" and is made explicit in a Christian Apocalypse in which Jesus promises that after he has returned to raise Hell on earth and has tortured and butchered the civilized population, his pets will pop out of their graves, miraculously transformed into the beings of the same age, the same sex, the same stature, and as indistinguishable from one another as the bees in a swarm.

The writer of the new preface draws an analogy to the Aryan civilization of India, slurring over the basic racial distinction involved: He writes:

"The Americans' 'open-mindedness,' which is sometimes cited in their favor, is the other side of their 'inner formlessness.' The same goes for their 'individualism.' Individualism and personality are not the same: the one belongs to the formless world of quantity, the other to the world of quality and hierarchy.... The American 'mind,' puerile and primitive, lacks characteristic form and is therefore open to every kind of standardisation.

"In a superior civilisation, as, for example, that of the Indo-Aryans, the being who is without characteristic form or caste (in the original meaning of that word), (1) not even that of servant or shudra, would emerge as a pariah. In this respect America is a society of pariahs. There is a role for pariahs. It is to be subjected to beings whose form and internal laws are precisely defined. Instead, the modern pariahs seek to become dominant themselves and to exercise their dominion over all the world."

(1. "Caste" is an Anglicization of the Portuguese casta, "pure (race)," which was used to translate the Sanskrit varna, "color, complexion." Strictly speaking, there are only four castes, but the word is also applied to the innumerable subdivisions of them, which are said to be the result of miscegenation. According to one theory, there are four castes because the holy men cleverly created a caste for themselves (Brahmanas) to put themselves on top, and originally there were only three castes, corresponding to the three strata of society in the Norse myth of Heimdahl. These were the white Aryan conquerors, the white but 'olive-skinned' descendants of the people whose civilization left the ruins in the Indus Valley, and the black aborigines.)

I do not know whether the writer intended his readers to notice that the Jews are a race which does have "form and internal laws," i.e., an intense racial consciousness.

If you read Italian, you will find in Evola's book a response to Burns' wish: "Oh, wad some power the giftie gie us / To see ourselves as others see us!"

This article originally appeared in Liberty Bell magazine.

Wednesday, June 9, 2010

The Children's Crusades (1212)

This is one of my favorite episodes in Medieval history:

The following description of the Children's Crusade is taken from Steven Runciman's classic three volume work, A History of the Crusades (Cambridge, 1951), Volume III: The Kingdom of Acre and the Later Crusades, pp.139-144.

One day in May 1212 there appeared at Saint-Denis, where King Philip of France was holding his court, a shepherd-boy of about twelve years old called Stephen, from the small town of Cloyes in the Orléannais. He brought with him a letter for the King, which, he said, had been given to him by Christ in person, who had appeared to him as he was tending his sheep and who had bidden him go and preach the Crusade. King Philip was not impressed by the child and told him to go home. But Stephen, whose enthusiasm had been fired by his mysterious visitor, saw himself now as an inspired leader who would succeed where his elders had failed. For the past fifteen years preachers had been going round the country-side urging a Crusade against the Moslems of the East or of Spain or against the heretics of Languedoc. It was easy for an hysterical boy to be infected with the idea that he too could be a preacher and could emulate Peter the Hermit, whose prowess had during the past century reached a legendary grandeur. Undismayed by the King's indifference, he began to preach at the very entrance to the abbey of Saint-Denis and to announce that he would lead a band of children to the rescue of Christendom. The seas would dry up before them, and they would pass, like Moses through the Red Sea, safe to the Holy Land. He was gifted with an extraordinary eloquence. Older folk were impressed, and children came flocking to his call. After his first success he set out to journey round France summoning the children; and many of his converts went further afield to work on his behalf. They were all to meet together at Vendôme in about a month's time and start out from there to the East.

Towards the end of June the children massed at Vendôme. Awed contemporaries spoke of thirty thousand, not one over twelve years of age. There were certainly several thousand of them, collected from all parts of the country, some of them simple peasants, whose parents in many cases had willingly let them go on their great mission. But there were also boys of noble birth who had slipped away from home to join Stephen and his following of "minor prophets" as the chroniclers called them. There were also girls amongst them, a few young priests, and a few older pilgrims, some drawn by piety, others, perhaps, from pity, and others, certainly, to share in the gifts that were showered upon them all. The bands came crowding into the town, each with a leader carrying a copy of the Oriflamme, which Stephen took as the device of the Crusade. The town could not contain them all, and they encamped in the fields outside.

When the blessing of friendly priests had been given, and when the last sorrowing parents had been pushed aside, the expedition started out southward. Nearly all of them went on foot. But Stephen, as befitted the leader, insisted on having a gaily decorated cart for himself, with a canopy to shade him from the sun. At his side rode boys of noble birth, each rich enough to possess a horse. No one resented the inspired prophet travelling in comfort. On the contrary, he was treated as a saint, and locks of his hair and pieces of his garments were collected as precious relics. They took the road past Tours and Lyons, making for Marseilles. It was a painful journey. The summer was unusually hot. They depended on charity for their food, and the drought left little to spare in the country, and water was scarce. Many of the children died by the wayside. Others dropped out and tried to wander home. But at last the little Crusade reached Marseilles.

The citizens of Marseilles greeted the children kindly. Many found houses in which to lodge. Others encamped in the streets. Next morning the whole expedition rushed down to the harbour to see the sea divide before them. When the miracle did not take place, there was bitter disappointment. Some of the children turned against Stephen, crying that he had betrayed them, and began to retrace their steps. But most of them stayed on by the sea-side, expecting each morning that God would relent. After a few days two merchants of Marseilles, called, according to tradition, Hugh the Iron and William the Pig, offered to put ships at their disposal and to carry them free of charge, for the glory of God, to Palestine. Stephen eagerly accepted the kindly offer. Seven vessels were hired by the merchants, and the children were taken aboard and set out to sea. Eighteen years passed before there was any further news of them.

Meanwhile tales of Stephen's preaching had reached the Rhineland. The children of Germany were not to be outdone. A few weeks after Stephen had started on his mission, a boy called Nicholas, from a Rhineland village, began to preach the same message before the shrine of the Three Kings at Cologne. Like Stephen, he declared that children could do better than grown men, and that the sea would open to give them a path. But, while the French children were to conquer the Holy Land by force, the Germans were to achieve their aim by the conversion of the infidel. Nicholas, like Peter, had a natural eloquence and was able to find eloquent disciples to carry his preaching further, up and down the Rhineland. Within a few weeks an army of children had gathered at Cologne, ready to start out for Italy and the sea. It seems that the Germans were on an average slightly older than the French and that there were more girls with them. There was also a larger contingent of boys of the nobility, and a number of disreputable vagabonds and prostitutes.

The expedition split into two parties. The first, numbering according to the chroniclers, twenty thousand, was led by Nicholas himself. It set out up the Rhine to Basle and through western Switzerland, past Geneva, to cross the Alps by Mont Cenis pass. It was an arduous journey for the children, and their losses were heavy. Less than a third of the company that left Cologne appeared before the walls of Genoa, at the end of August, and demanded a night's shelter within its walls. The Genoese authorities were ready at first to welcome the pilgrims, but on second thoughts they suspected a German plot. They would allow them to stay for one night only; but any who wished to settle permanently in Genoa were invited to do so. The children, expecting the sea to divide before them next morning, were content. But next morning the sea was as impervious to their prayers as it had been to the French at Marseilles. In their disillusion many of the children at once accepted the Genoese offer and became Genoese citizens, forgetting their pilgrimage. Several great families of Genoa later claimed to be descended from this alien immigration. But Nicholas and the greater number moved on. The sea would open for them elsewhere. A few days later they reached Pisa. There two ships bound for Palestine agreed to take several of the children, who embarked and who perhaps reached Palestine; but nothing is known of their fate. Nicholas, however, still awaited a miracle, and trudged on with his faithful followers in Rome. At Rome Pope Innocent received them. He was moved by their piety but embarrassed by their folly. With kindly firmness he told them that they must now go home. When they grew up they should then fulfil their vows and go to fight for the Cross.

Little is known of the return journey. Many of the children, especially the girls, could not face again the ardours of the road and stayed behind in some Italian town or village. Only a few stragglers found their way back next spring to the Rhineland. Nicholas was probably not amongst them. But the angry parents whose children had perished insisted on the arrest of his father, who had, it seems, encouraged the boy out of vainglory. He was taken and hanged.

The second company of German pilgrims was no more fortunate. It had travelled to Italy through central Switzerland and over the Saint Gotthard and after great hardships reached the sea at Ancona. When the sea failed to divide for them they moved slowly down the east coast as far as Brindisi. There a few of them found ships sailing to Palestine and were given passages; but the others returned and began to wander slowly back again. Only a tiny number returned at last to their homes.

Despite their miseries, they were perhaps luckier than the French. In the year 1230 a priest arrived in France from the East with a curious tale to tell. He had been, he said, one of the young priests who had accompanied Stephen to Marseilles and had embarked with them on the ships provided by the merchants. A few days out they had run into bad weather, and two of the ships were wrecked on the island of San Pietro, off the south-west corner of Sardinia, and all the passengers were drowned. The five ships that survived the storm found themselves soon afterwards surrounded by a Saracen squadron from Africa; and the passengers learned that they had been brought there by arrangement, to be sold into captivity. They were all taken to Bougie, on the Algerian coast. many of them were bought on their arrival and spent the rest of their lives in captivity there. Others, the young priest among them, were shipped on to Egypt, where Frankish slaves fetched a better price. When they arrived at Alexandria the greater part of the consignment was bought by the governor, to work on his estates. According to the priest there were still about seven hundred of them living. A small company was taken to the slave-markets of Baghdad; and there eighteen of them were martyred for refusing to accept Islam. More fortunate were the young priests and the few others that were literate. The governor of Egypt, al-Adil's son al-Kamil, was interested in Western languages and letters. He bought them and kept them with him as interpreters, teachers and secretaries, and made no attempt to convert them to his faith. They stayed on in Cairo in a comfortable captivity; and eventually this one priest was released and allowed to return to France. He told the questioning parents of his comrades all that he knew, then disappeared into obscurity. A later story identified the two wicked merchants of Marseilles with two merchants who were hanged a few years afterwards for attempting to kidnap the Emperor Frederick on behalf of the Saracens, thus making them in the end pay the penalty for their crimes.

It was not the little children that would rescue Jerusalem. . . .

SOURCE.
Wikipedia Entry for The Children's Crusade.
Illustration by Gustav Dore.

Tuesday, June 8, 2010

Wisconsin Death Trip - Michael Lesy



Back in 1967, author and historian Michael Lesy stumbled across a collection of late-19th century photographs taken in a small town in Wisconsin called Black River Falls. Intrigued by what he saw, he started reading the town newspapers from the same period. Artfully arranging the photos and newspaper fragments in sequences, Lesy published them under the title "Wisconsin Death Trip" in 1973. This audio slide show includes an interview with Lesy and images from the book, in addition to other images of Victorian post-mortem photography.

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Monday, June 7, 2010

Baron Janez Vajkard Valvasor

From Wikipedia, the free encyclopedia:
Baron Janez Vajkard Valvasor or Johann Weikhard Freiherr von Valvasor (or Valvasour[1]), Freiherr zu Gallenegg und Neudorff, Herr zu Wagensperg und Liechtenberg (baptized on May 28, 1641 - September 19, 1693) was a Slovenian nobleman, a scholar and polymath, and a Fellow of The Royal Society, which gives "soldier" as his profession and "Austrian" as his nationality.[2]

Neither the exact day nor the actual place of his birth are known, but from the fact that his baptism was registered at St. Nicholas Church in Ljubljana it appears very likely that he was also born in Ljubljana, Carniola (present-day Slovenia) in May 1641 as the twelfth child to father Jernej (German: Bartholomäus) and mother Ana Marija b. Ravbar (Anna Maria Freiin von Rauber), who did not only live at their family castle Medija/Gallenegg in Izlake but also had a town residence in Ljubljana at "Alter Markt", today No. 4 Stari trg. His godparents were Freiherr (Baron) Konrad Ruess von Ruessenstein from Strmol/Stermol and Regina Dorothea Rasp from Krumperk/Kreutberg.

Valvasor's father died when he was ten years old. At the time he was already attending the Jesuit school in Ljubljana. Graduating in 1658 at the age of seventeen, he did not choose to continue his studies at a university but decided to broaden his horizons by meeting learned men on a journey across Europe. This journey lasted fourteen years and it even took him to northern Africa. During this period, he joined the army in the Austrian-Turkish War, where he became closely acquainted with the conditions in the Military Frontier in Croatia.

Shortly after marrying Anna Rosina Grafenweger in 1672, Valvasor acquired the castle of Bogenšperk/Wagensberg near Litija (Littai), where he arranged a writing, drawing and printing workshop. Valvasor spent a fortune on the publishing of his books; towards the end of his life, his debts forced him to sell Bogenšperk Castle, his vast library and his collection of prints. In 1690, Aleksandar Ignacije Mikulić, the Bishop of Zagreb, bought his library, along with some 7300 graphics, and moved it to Croatia, where the collection became part of the Metropolitana, the library of the Zagreb Archbishopric, now part of the Croatian State Archives.[3]

Valvasor was a pioneer of study of karst phenomena. Upon the proposal of Edmond Halley, who was not only an astronomer but also a geophycsist, and his extensive treatise on the hydrology of the intermittent Lake Cerknica won him a Fellowship of The Royal Society in London. The date of his election according to Bulloch's Roll[4] was the 14th day of December 1687. This is how The Royal Society describes his "career":

"Took part in the Turkish campaign (1663-1664); travelled in France, Italy and Africa; collected books, prints, coins and instruments; started up a copper engraving studio (1678); fought against the Turks (1685)." [5]

His most important work remains the monumental The Glory of the Duchy of Carniola (original title: Die Ehre deß Herzogthums Crain,[6] Slava vojvodine Kranjske in Slovenian), published 1689 in 15 tomes, totalling 3532 pages and including 528 illustrations and 24 appendices, which provides a vivid description of the Slovenian lands of the time. He also recorded the first written document on vampires when he wrote on the legend of a vampire in Istria named Jure Grando.[7]

Valvasor died in September 1693 in Krško (German: Gurkfeld), and is buried in the family tomb in Izlake.

A collection of Valvasor's copper engravings.
Excellent Valvasor page from Istria on the Net.

From: http://www.istrianet.org/istria/illustri/non-istrian/valvasor/themes.htm

Among the rural population in 17th, 18th and 19th centuries a myth about the devil represented by the dormouse shepherd was widespread. The Devil, the dormouse shepherd, clicked, whistled and made a hullabaloo while chasing dormice through the woods.Valvasor was the first to describe dormouse hunting in his great work in 1689, still believing the devil was herding dormice. Even after Steinberg, Hacquet and Kordesh had found an explanation for the myth, that the clicking, whistling and hullabalooing was produced by an owl, even in 1840 the original myth was still deeply held by simple people (KORDESCH, 1840). The myth was the basis for the novel of Josip Jurcic, An Autumn Night Among the Slovenian Dormouse Hunters, published in 1865. It is interesting that the story was still alive after the second world war in the forests of Kocevsko. It is fascinating that even today the myth not only functions as a part of the collective memory of dormouse hunters but is also a typical and very popular Slovenian myth.

Janez Vajkard Valvasor, Date: 1689, Name: Devil grazes dormice , Technique: Copper engraving

Valvasor on the Vampire legends of his native land.

From: http://adriaticfanatic.com/?cat=15

In Istria, too, people had to take measures to protect themselves from vampires. The Slovene writer J.V. Valvasor described some of the customs in a 1689 book:

“The people of the Istrian countryside are firmly convinced that sorcerers suck the blood of children. This sucker of blood they call ’strigon’ or ‘vedavec.’ They believe that after his death a ’strigon’ wanders about the village around midnight, knocking at, or striking, doors and that someone will die within days in the house whose doors he has struck. And if someone dies during this period, the peasants insist that the ’strigon’ has eaten him. Even worse is the belief of these gullible peasants that the wandering ’strigoni’ furtively creep into their beds and sleep with their wives without ever letting out a single word. I am particularly concerned about the belief that flesh-and-blood ghosts somehow sneak into the houses and sleep with widows, particularly if they are still young and beautiful. They are so convinced of the truth of all this, that fear will not leave them till they can impale the ’strigon’ with a pole from an ash-tree. With this in mind the bravest, determined to do it, wait until after midnight because before then the ’strigon’ is not in the grave but wanders about. Then they go to the cemetery, open the grave and drive the pole, thick as a fist or a hand, through his belly, disfiguring him horribly. The blood now starts to flow and the body thrashes about as though it were alive and felt the pain. Then they close the coffin , bury it once again and go home.

This practice, of opening a coffin and piercing the corpse with a pole, is not unusual amongst the Istrians of the countryside, that is to say amongst the peasants. Although the authorities impose very severe penalties if they discover it, since it is against religious beliefs, nevertheless it takes place very frequently…”

From: Vampire of Kringa (Deutsch):

"In 1672 there dwelt in the market town of Kring, in the Archduchy of Krain, a man named George Grando, who died, and was buried by Father George, a monk of St. Paul, who, on returning to the widow's house, saw Grando sitting behind the door. The monk and the neighbours fled. Soon stories began to circulate of a dark figure being seen to go about the streets by night, stopping now and then to tap at the door of a house, but never to wait for an answer. In a little while people began to die mysteriously in Kring, and it was noticed that the deaths occurred in the houses at which the spectred figure had tapped its signal. The widow Grando also complained that she was tormented by the spirit of her husband, who night after night threw her into a deep sleep with the object of sucking her blood. The Supan, or chief magistrate, of Kring decided to take the usual steps to ascertain whether Grando was a vampire. He called together some of the neighbours, fortified them with a plentyful supply of spirituous liquor, and they sallied off with torches and a crucifix.

Grando's grave was opened, and the body was found to be perfectly sound and not decomposed, the mouth being opened with a pleasant smile, and there was rosy flush on the cheeks. The whole party were seized with terror and hurried back to Kring, with the exception of the Supan. The second visit was made in company with a priest, and the party also took a heavy stick of hawthorn sharpened to a point. The grave and body were found to be exactly as they had been left. The priest kneeled down solemnly and held the crucifix aloft: "O vampire, look at this," he said; "here is Jesus Christ who loosed us from the pains of hell and died for us upon the tree !"

He went on to address the corpse, when it was seen that great tears were rolling down the vampire's cheeks. A hawthorn stake was brought forward, and as often as they strove to drive it through the body the sharpened wood rebounded, and it was not until one of the number sprang into the grave and cut off the vampire's head that the evil spirit departed with a loud shriek and a contortion of the limbs."

Valvasor also did extensive work on Heraldry.

Janez Vajkard Valvasor, Date: 1689, Name: Coat of arms of towns of Carniola (Slovenia), Technique: Copper engraving

Valvasor's Opus Insignium Armorumque (1688) is an archive of 2041 coats of arms for notable families in Slovenia and Austria. Valvasor made the drawings, which were painted by artist Bartholomaeus Ramschisslu.




Three Living and Three Dead Kings

Master of the Housebook, Germany, 1470-1500.

The young Weisskunig instructed in the Black Arts

The young Weisskunig instructed in the Black Arts; Maximilian and his tutor standing at centre, to left an old witch with a devil, on right a monk with an angel. Above two books containing the secrets of astrology suspended from two stars. Early proof for an illustration to 'Der Weisskunig'. Made by Hans Burgkmair the Elder in 1516. based on Der Weisskunig.


'Der Weisskunig' (the white, or wise, king) is the most extensive of the Emperor Maximilian's unfinished works. It is an idealised biography of Maximilian, with two early sections on the life of his parents, and his birth and education, which were compiled by Maximilian's secretary, Marx Treitzsaurwein, and a longer third section dealing with the political history of Maximilian's reign, for which the Emperor himself was primarily responsible.

All the characters are given pseudonyms, many of which are derived from their heraldic arms; thus for example, Maximilian is the Young White King, Frederick III the Old White King, and the King of France is the Blue King.

The text was dictated by Maximilian to Treitzsaurwein and has survived in various manuscripts in the Österreichische National-bibliothek in Vienna (see 'Maximilian I, 1459-1519', exh. cat., Vienna, 1959, pp.26f, with literature). Its confused state is reflected in the woodcut illustrations which were carried out at Augsburg under Peutinger's supervision. Some subjects were cut twice, others were omitted, and some represent subjects not in the text, as far as it was completed. The blocks were cut between 1514 and 1516 by a group of cutters supervised by Jost de Negker, and a few contemporary sets of proofs have survived, the most important of which are in Vienna, Stuttgart and formerly in the Liechtenstein collection, now in Boston.

In 1526 Maximilian's grandson, the Archduke Ferdinand, commissioned Treitzsaurwein to complete and publish 'Der Weisskunig', but this plan was frustrated by Treitzsaurwein's death in 1527. It was not until 1775, after the blocks had been found at Graz, that it was published in book form by Hoffstätter in Vienna.

The young White King, who represents Maximilian, is instructed here in the art of astrology; suspended from stars above him and his teacher are two codices which contain the secrets of the art. The figures in the foreground are allegories of magic, represented by a witch with a devil sitting on her shoulder, and religion, represented by a figure of a monk with an angel above.

More Info: http://en.wikipedia.org/wiki/Maximilian_I,_Holy_Roman_Emperor

Synodus Horrenda, or The Cadaver Synod

From Wikipedia, the free encyclopedia: The Cadaver Synod (also called the Cadaver Trial or, in Latin, the Synodus Horrenda) is the name commonly given to the posthumous ecclesiastical trial of Catholic Pope Formosus, held in the Basilica of St. John Lateran in Rome during January of 897.[1] Before the proceedings the body of Formosus was exhumed and, according to some sources, seated on a throne while his successor, Pope Stephen (VI) VII[2], read the charges against him (of which Formosus was found guilty) and conducted the trial. The Cadaver Synod is remembered as one of the most bizarre episodes in the history of the medieval papacy.

Jean-Paul Laurens, Le Pape Formose et Étienne VII ("Pope Formosus and Stephen VII"), 1870.

Probably around January 897, Stephen (VI) VII ordered that the corpse of his predecessor Formosus be removed from its tomb and brought to the papal court for judgement. With the corpse propped up on a throne, a deacon was appointed to answer for the deceased pontiff.

Formosus was accused of transmigrating sees in violation of canon law, of perjury, and of serving as a bishop while actually a layman. Eventually, the corpse was found guilty.

Liutprand and other sources say that Stephen had the corpse stripped of its papal vestments, cut off the three fingers of his right hand used for benedictions, and declared all of his acts and ordinations (including his ordination of Stephen (VI) VII as bishop of Anagni) invalid. The body was finally interred in a graveyard for foreigners, only to be dug up once again, tied to weights, and cast into the Tiber River.

According to Liutprand’s version of the story, Stephen (VI) VII said: "When you were bishop of Porto, why did you usurp the universal Roman See in such a spirit of ambition?”[16]

The macabre spectacle turned public opinion in Rome against Stephen. Rumors circulated that Formosus' body, after washing up on the banks of the Tiber, had begun to perform miracles. A public uprising led to Stephen being deposed and imprisoned. While in prison, in July or August of 897, he was strangled.

In December 897, Pope Theodore II (897) convened a synod that annulled the Cadaver Synod, rehabilitated Formosus, and ordered that his body, which had been recovered from the Tiber, be reburied in Saint Peter's Basilica in pontifical vestments. In 898, John IX (898—900) also nullified the Cadaver Synod, convening two synods (one in Rome, one in Ravenna) which confirmed the findings of Theodore II's synod, ordered the acta of the Cadaver Synod destroyed, and prohibited any future trial of a dead person.

However, Pope Sergius III (904—911), who as bishop had taken part in the Cadaver Synod as a co-judge, overturned the rulings of Theodore II and John IX, reaffirming Formosus' conviction,[17] and had a laudatory epitaph inscribed on the tomb of Stephen (VI) VII.

Pope Formosus trial was described a thousand years later by poet Robert Browning:

He is unpoped, and all he did I damn:
The Bishop, that ordained him, I degrade:
Depose to laics those he raised to priests:
What they have wrought is mischief nor shall stand,
It is confusion, let it vex no more!
Since I revoke, annul and abrogate
All his decrees in all kinds: they are void!
In token whereof and warning to the world,
Strip me yon miscreant of those robes usurped,
And clothe him with vile serge befitting such!
Then hale the carrion to the market-place;
Let the town-hangman chop from his right hand
Those same three fingers which he blessed withal;
Next cut the head off, once was crowned forsooth:
And last go fling all, fingers, head and trunk,
In Tiber that my Christian fish may sup!

Cults of Victimhood: Catholic Martyrs & The Holocaust

Here is an interesting clash among the cults of victimhood: While Simon of Trent never was formally canonized, he became in practice the patron saint of kidnap and torture victims. Since he was allegedly kidnapped and tortured by Jews in the 15th century, and that led to a pogrom against the Jews, he became politically incorrect following the “holocaust” and his cult was suppressed and overtly abolished by the Pope in 1965. Simon of Trent was the subject of some interesting iconography.

On a related note, Maximillian Kolbe, the Polish friar who allegedly jockeyed to be first in line for extermination at Auschwitz (yeah this smells funny), became the canonized patron saint of drug addicts, political prisoners, families, journalists, prisoners, amateur radio and the pro-life movement. Kolbe also became the subject of some very interesting and bizarre iconography and artwork.

So in effect the child saint of kidnap and torture victims was out of a job, and the patron saint of drug addicts and amateur radio found a boost in the holocaust. Sanctified victimhood seems to be a competitive world.

First, from Wikipedia, Simon of Trent: http://en.wikipedia.org/wiki/Simon_of_Trent

Simon of Trent (German: Simon Unverdorben; Italian: Simonino di Trento); also known as Simeon; (1472 – March 21, 1475) was a boy from the city of Trento, Italy whose disappearance was blamed on the leaders of the city's Jewish community based on their confessions under torture,[1] causing a major blood libel in Europe.
Shortly before Simon went missing, Bernardine of Feltre, an itinerant Franciscan preacher, had delivered a series of sermons in Trent in which he vilified the local Jewish community. When Simon went missing around Easter, 1475, his father decided that he must have been kidnapped and murdered by Jews. According to his story, the Jews had drained Simon of his blood, supposedly for use in baking their Passover matzohs and for occult rituals that they allegedly practiced in private.

Giving a succinct background to the story, historian Ronnie Po-chia Hsia wrote: "On Easter Sunday 1475, the dead body of a 2-year-old Christian boy named Simon was found in the cellar of a Jewish family's house in Trent, Italy. Town magistrates arrested 18 Jewish men and five Jewish women on the charge of ritual murder - the killing of a Christian child in order to use his blood in Jewish religious rites. In a series of interrogations that involved liberal use of judicial torture, the magistrates obtained the confessions of the Jewish men. Eight were executed in late June, and another committed suicide in jail".[2]
The leaders of the Jewish community were arrested, and seventeen of them were forced to confess under torture. Fifteen of them, including Samuel, the head of the community, were sentenced to death and burned at the stake. Meanwhile, Simon became the focus of veneration for the local Catholic Church. The local bishop, Hinderbach of Trent, tried to have Simon canonized, producing a large body of documentation of the event and its aftermath.[3] Over one hundred miracles were directly attributed to Saint Simon within a year of his disappearance, and his cult spread across Italy, Austria and Germany. However, there was initial skepticism and Pope Sixtus IV sent Bishop of Ventimiglia, a learned Dominican, to investigate.[4] The veneration was restored in 1588 by the Franciscan Pope Sixtus V. The 'saint' was eventually considered a martyr and a patron of kidnap and torture victims. Simonino was never canonized as a saint,[5] although the Franciscan pope approved a special Mass in honor of Simonino ("little Simon") to be said in the diocese of Trento, Italy.[6] The cult survived until 1965, when, in the wake of the Holocaust, it was abolished by the Pope.[7]
His entry in the old Roman Martyrology for March 24 read:[8]
Tridénti pássio sancti Simeónis púeri, a Judǽis sævíssime trucidáti, qui multis póstea miráculis coruscávit.
(Translated) At Trent, the martyrdom of the boy St. Simeon, who was barbarously murdered by the Jews, but who was afterwards glorified by many miracles.
Simon of Trent does not appear in the new Roman Martyrology of 2000, nor on any modern Catholic calendar.

The Simon of Trent story produced some interesting and sordid works of art depicting Jews torturing and strangling the child:

Incunabulum of Friedrich Creussner, Nuremberg, 1475

15th century woodcut showing Jews murdering the child Simon of Trent. In Hartmann Schedel, Nuremburg Chronicle or Buch der Chroniken, printed by Anton Koberger in 1493. The round yellow patches are badges that Jews were forced to wear. Names of protagonists like Thobias and Angelus are labeled.


Simon of Trent's martyred body. Engraving, Nürnberg, around 1479.

Stone medallion with the martyrdom scene of Simonino di Trento. Palazzo Salvadori, Trent


School of Niklaus Weckmann, 1505-15, polychrome wood, cm. 79 x 109, Museo Diocesano Trentino, Trento (Italy)


18th-century engraving from Frankfurt am Main. Above: the martyrdom of Simon of Trent. Below: a horned devil watches a Jewish woman having intercourse with a goat and Jewish men pleasuring themselves with a sow, which is suckled by a Jewish child.

18th-century engraving showing the painting on the Old Bridge Tower of Frankfurt am Main dating to 1475. Above: the martyrdom of Simon of Trent. Below: a horned devil wearing a Jew ring watches a Jewish woman riding a ram and a Jewish man riding a sow backwards while another places his mouth at the sow's anus while a Jewish child suckles at its teats.

Now we come to Maximilian Kolbe: http://en.wikipedia.org/wiki/Maximilian_Kolbe

Saint Maximilian Kolbe (8 January 1894 – 14 August 1941), was a Polish Conventual Franciscan friar who volunteered to die in place of a stranger in the Nazi concentration camp of Auschwitz in Poland.

He was canonized on 10 October 1982 by Pope John Paul II, and declared a martyr of charity. He is the patron saint of drug addicts, political prisoners, families, journalists, prisoners, amateur radio and the pro-life movement.[3][4][5] Pope John Paul II declared him "The Patron Saint of Our Difficult Century".[6]
During the Second World War, he provided shelter to refugees from Greater Poland, including 2,000 Jews whom he hid from Nazi persecution in his friary in Niepokalanów. He was also active as a radio amateur, with Polish call letters SP3RN, condemning Nazi activities.[citation needed]

On 17 February 1941, he was arrested by the German Gestapo and imprisoned in the Pawiak prison. On May 28, he was transferred to Auschwitz as prisoner #16670.
In July 1941, a man from Kolbe's barracks vanished, prompting SS-Hauptsturmführer Karl Fritzsch, the deputy camp commander, to pick 10 men from the same barracks to be starved to death in Block 13[9] (notorious for torture), in order to deter further escape attempts.[10] The man who had disappeared was later found drowned in the camp latrine. One of the selected men, Franciszek Gajowniczek, cried out, "My wife! My children!" Kolbe volunteered to take his place.
While imprisoned, and while in the starvation cell, he celebrated Mass each day for as long as he was able and gave Holy Communion to the prisoners covertly during the course of the day; the bread given to prisoners was unleavened and so could be used in the Eucharist, and sympathetic guards gave him materials, including wine, that he could use.
In the cell, he led the other men in songs and prayer. After three weeks of dehydration and starvation, only Kolbe and three others were left alive. He encouraged others that they would soon be with Mary in Heaven. Each time the guards checked on him, he was standing or kneeling in the middle of the cell and looking calmly at those who entered. When Kolbe was the last survivor, he was killed with an injection of carbolic acid. Some who were present at the injection say that he raised his left arm and calmly waited for the injection.[11] His remains were cremated on August 15, the feast of the Assumption of Mary.

Kolbe is also the object of much bizarre and macabre art and iconography:

Stained glass window depicting Maximilian Kolbe in the Franciscan church in Szombathely, Hungary

Kolbe about to get an ass kicking by some Nazis

"Kolbe Dies" - Artist Unknown

More Kolbe inspired art.

Icon of Saint Maximilian Kolbe, at Saint Stanislaus Kostka Church, in Saint Louis, Missouri.

Hard to tell if the half-skeletal face is intentional or an unintentional digital blur. Rest assured I'll be ordering one of them to find out.

JDS

Sunday, June 6, 2010

Mercenary Love

A Young woman standing at a table with an old and a young man; on the table a set of backgammon, playing cards, a lute, fruit and a goblet, below a large skull and bones with inscribed banderole.

Urs Graf was a prolific printmaker, producing mainly designs for book illustrations. His single-leaf prints are remarkable for their inventive treatment of various subjects often to do with the relations between the sexes. During his life, Graf was frequently in trouble with the authorities in Basel for various offences, including beating his wife. His drawings are often satirical attacks against women. The theme of mercenary love, where young women marry or exchange sexual favours for money, was very popular during the fifteenth and sixteenth centuries. Here an old man gropes a young girl and as payment she takes money from his sack to give to the young man at her side. This is the only known impression of this print.

The subject of mercenary or unequal love, where young women or men marry or exchange favours for money with counterparts of a much greater age, is a traditional subject in north European art of the fifteenth and sixteenth centuries and was represented in works by Lucas Cranach, Niklaus Manuel Deutsch and Hans Baldung. In printmaking, it was popularised by the widespread distribution of two companion engravings of unequal pairs of lovers of c. 1480-90 by Israhel van Meckenem, which were copied after two rare drypoints of c. 1475-80 by the Master of the Housebook. these earlier prints display banderoles for the purpose of adding dialogue or proverbs which emphasise the moralising intention of the subject.

This is the only recorded impression of the woodcut and was first published by Parker in 1922. It is likely that the print was originally issued in a large edition and had a practical function such as wall decoration, which means that most impressions would have become quickly worn. The survival of a panel of tapestry, dated 1565, on which the composition is freely copied, possibly from an intermediary source, confirms the popularity of the design well into the sixteenth century.
For further information on the subject of this print, see Alison G. Stewart, 'Unequal Lovers: A Study of Unequal Couples in Northern Art', New York, 1978.

Triumph of Death - Georg Pencz (Germany, c.1539)

Death as a skeleton holding a scythe riding a chariot drawn by two bulls to right; dead or dying figures on his path including a king and a pope and bishop; in background a burning city; from a series of six engravings.
Inscription Content: Signed with monogram on the tablet at lower centre, numbered there 5 and lettered 'NASCENTES MORIMUR FINIS QZ AB ORIGINE PENDET/ LONGIUS AUT PROPIUS MORS SUA QUENOZ MANET'.
Engraving made by Georg Pencz, Germany, c.1539.

Saturday, June 5, 2010

Memento Mori New Years Greetings c. 1500

The sheet is printed from eleven blocks; in the centre of the print is a woman with a skull instead of the face reflected in the mirror which she is holding; her mirror and dress are inscribed; further inscriptions are on six scrolls; at the top and bottom of are two borders, of which the upper one contains Christ-child, two angels and greetings for the new year. c.1500.

The text on the label from the departmental exhibition at the BM in 2002 reads as follows:
"A memento mori as New Year greeting, about 1500 Xylographic sheet (in which text as well as image are cut in the block), 11 blocks, partly coloured and underlined in red, probably published in Munich The beautiful woman with long hair has a skull in the place of the young face she sees in her mirror. The main text underlines the obvious message. It is written in verse by the Munich poet Hans Kurz, whose name appears on the hem on the woman's skirt. The two ribbon-texts which flank her add the information that her name is Syman (sie-Mann) and Frau Hille (Holle), respectively virago and witch. The heading gives the function of the sheet as a New Year greeting. Its male producers (artist, poet, printer) thus issue a warning to those who buy and contemplate the sheet that women are dangerous agents of mortality in the world. Above sits the Christ-child holding the orb of power."

Dodgson notes that the poet's name Hans Kurz and the dialect link the cut to Bavaria, but the style rather recalled the school of Basle and Strassburg around 1500-10.

Inscriptions:
On the upper border the New Year's wishes: "EIN GVT SELIG NEV IAR BVSCH ICH EVCH"
On the scroll underneath the upper border: "~ Leben · Leben · Leben ~ Ich bin iung schön hübsch wolgestalt · Wie aber wenn ich wird alt"
On the central block: on the dress the name "Hans KVRCZ" is inscribed, on the mirror: "ZIT BRINGT ALLE DING"

Wednesday, June 2, 2010

Two Questions on Magic, From an Unpublished Interview

This interview was originally regarding the Necrofascist audio/video project intended for an Industrial/Noise magazine from Finland called FREAK ANIMAL 13, in March 2007 (never realized for various reasons). This is just a small segment from the interview, which has been expanded and updated for inclusion in my next book.

Black magic – would you say that it is mostly based on enthralling seduction and domination / submission, or that it involves collaboration with, submission to entities, psychic “non-beings”? You seem rather opposed to any practice or exploration involving the use of psychoactive / psychedelic drugs; why?

Satanic magic is divided into “lesser” and “greater” types, with some overlap. Lesser magic is about straightforward manipulation in the psychological sense. Greater magic is also based on psychological manipulation but in a more abstract sense, and operatively working from the premise that personal “bio-adrenal” energy is capable of being projected and somehow swaying events. This is as much of a hypothetical stretch as you will find in Satanic magic. “Gods and Demons” or whatever, are recognized as facets of the human psyche and imagination. Disbelief may be suspended temporarily for the purpose of magic, but Satanism doesn’t postulate the objective existence of discarnate intelligences – there are just too many blatant philosophical problems in doing so. Some of the better, intellectually rigorous, practitioners of traditional ceremonial magic will maintain this distinction, but most slip frequently into belief in literal entities, and a huge number of them “believe” in the crudest sense of the term, that is really corny and inept, not to mention delusional. Even if someone has a powerful visionary or religious experience that seems to confirm, emotionally or psychologically, the "reality" of a discarnate intelligence, it is just not the same as the existential existence of the person living next door, although the psychological significance may be many times more profound. This is the epistemological dumpster most magicians fall in when dealing with this type of material. It is as “real” as, say, your feelings for your parent, pet, or child, but it is still happening within the confines of your subjective mind and cannot be demonstrated at the level of “real” as the existence of your car, or a hammer, or whatever, can be. Virtually all claims of verification of “reality” at that level disintegrate under scrutiny. But as I said “real” is an easily equivocated term. It is important to not lose your bearings in recognizing the distinction between the “realities” of your inner psychic landscape vs. the “reality” of the landscape outside your front door.

My issue with drugs is that there is literally nothing that can be accomplished in relation to magic with drugs that cannot be accomplished better without them. Even if you are engaged in a system of magic, unlike Satanism, that places a central emphasis on visionary experience or altered states of consciousness. I say this from experience by the way and not from a theoretical armchair perspective. Drugs do damage, not just physically but to you individual’s sense of perspective and judgment in evaluating their own inner states. Someone can take a hallucinogen and within thirty minutes something as mundane as a grocery list is overflowing with cosmic significance. This frame of mind can be achieved without drugs, with all collateral feelings of wonder, or whatever, by cultivated and creative suspension of disbelief if the person needs to experiment with this type of altered perspective for reasons of their own. The problem is most people lack the mental discipline and breadth of mind to maintain perspective on these altered states even without drugs. Most people aren’t that smart or disciplined. Add drugs into the mix and their already-tenuous perspective on the world around them is blown completely. That is the reason I detest those sixties counter-culture types such as Timothy Leary, and later Robert Anton Wilson, for validating drugs to larger numbers of people completely incapable of handing them, not that they themselves were capable of handing them. Leary was an intellectual waste case, a space cadet, by the time he died, and Wilson died in poverty, unable to cash in his cutesy psychedelic counter-culture clout. Nothing to admire there. “Turn on, tune in, drop out” was one of the worst ideas ever fobbed off on the masses. Not that I am protective of the masses, mind you, but it increased the overall quantity of “damaged goods” roaming around on two legs. Increased the number of faulty human livestock and human parasites. Bad idea.

It could be considered, I heard it, that LaVey’s Satanism is more indulging with rationalism, relativization and materialism than e.g. A. Crowley or A.O. Spare; do you agree? Which differences would you make between Luciferism and Satanism, if any? Would you use a word such as “gnosis”, what does it mean for you?

Yes. Definitely. In The Satanic Bible, Dr. LaVey spends as much time debunking and attacking the type of occultism and eastern mysticism that was popular at the time as he does attacking Judeo-Christianity. LaVey was entirely non-transcendental in orientation. Crowley and the Golden Dawn were very transcendental in orientation. But here’s the rub; one of the few things people like Leary and his fan Robert Anton Wilson were correct about is that human “spirituality” is essentially a neural phenomenon, and people such as Crowley, Spare, or even Ramakrishna or Vivekananda, were merely exploring and transmitting methods allowing individuals to tweak their own neural experiences. Crowley was aware of this at times but still got swept up in literal mysticism and transcendentalism. Both Leary and Wilson floated off into lala-land, probably a result of their neural systems being fried out of whack by all the drugs they were taking. And this is what virtually all of Crowley’s followers miss – what I perceive to be the core message of Crowley’s “system” – that “religious experience” is not that far out of reach for anyone if they pursue the methods he gave, whether those of ceremonial magic, yoga, or whatever – it is not that hard to induce a religious or “spiritual” experience (without drugs). The result of this should have been the realization that religious experience is not that big of a deal – to bring it down to earth, so to speak, realizing that it was as accessible as masturbation. Instead it keyed the unwashed rabble into having such experiences and falling into the time-worn traps of thinking they are something special, or messianic, or whatever – still caught up in unwarranted mystique.

Crowley, Leary, and Wilson of course also advocated value systems that elevated the spaced-out mystic above the scientist or rationalist, or the cunning and worldly – they valued St. Francis over Machiavelli – where Satanism is the exact opposite. From a Satanic perspective, I would say, so long as you have your affairs in order and don’t float off permanently to cloud nine, that there is no reason an individual should not experiment with these methods (without illegal drugs) if they find them useful, instructive, or inspiring in a psychological or artistic sense – just don’t mistake the readily accessible experience of having visions for a special message from the gods that you are something more than you are. From a psychological point of view this type of thing can be very illuminating. From an artistic point of view it can be an invaluable source of ideas and inspiration. Unfortunately most people are too mentally weak to handle it without suffering from inflated egos or ridiculous delusions of grandeur – such as happened with Crowley and a number of people I have known personally. They lost all perspective and suffered for it. They have no concept of what Satanists refer to as "The Balance Factor" - a key ingredient of successful magic.

A.O. Spare was interesting, and as Dr. LaVey has stated in interviews, much closer to the Satanic perspective, and of use in Satanic magic, than Crowley. I think Spare was genuinely muddled in much of his thinking. Reading his works, anyone with adequate reading skills accustomed to filtering through abstract material will recognize that Spare is more distorted than profound in his thought processes – but his system of using monograms (sigils), the alphabet of desire, etc. is very adaptable to the Satanic Intellectual Decompression Chamber and practical magic. Most of the would-be magicians trying to follow in his steps, such as Andrew Chumbley, etc. have failed miserably – mediocre imitators – but they will always find a market because most of the kids whoring after magic, so-called “chaos magic” or Grant’s “Typhonian” material, are for the most part desperate consumers – they’ll go after anything with similar pretenses or marketed with the right buzzwords.

You want “Luciferian”? Look in The Satanic Bible, “The Book of Lucifer.” That demonstrates what real Luciferianism is. Not the puerile transcendentalist nonsense offered under that name by pseudo-satanists invariably postulating some literal entity that they can grovel before – what a load of pretentious childish horseshit – the same crap offered by every gaggle of pseudo-satanists that comes along.

“Gnosis” just means knowledge. A real gnosis – in the sense of self-knowledge – could be had through a combination of Project Faust and what I mentioned above, in the form of cultivated methods of self-knowledge – C.G. Jung was something of a Gnostic in this sense – a sense that I can feel some respect toward, rather than the corner bookshop version of pompous “mystic” with nothing of substance to offer regarding anything. Anyone can have a boatload of visions and voices – anyone who dreams when they sleep already does – it doesn’t add up to real research, sustained thought, self-education, and introspection – especially conjoined with worldly experience. Put them to the test, they invariably fail.

JDS