I came across this article thanks to Warren Ellis; I see Ellis’s point clearly enough and it’s one that I have been more than a little concerned about myself, especially in the greater occulture. Kingsnorth, the Dark Mountain, and the broader halo of thinking that surrounds and informs them has significant influence on the scene. It’s a trend that extends well-beyond the greens, too. A lot of folks who are committed to ‘preserving a culture’ are edging along similar terrain, looking to join national autonomy to cultural safety.
Being sick last week had the silver lining of getting to spend a fair bit of time with both Marija Gimbutas’s The Living Goddess and The Language of the Goddess. There is enough accumulated opinion around her work that I might not have otherwise done that had not sickness whittled my world down to a spare space around the couch, where her books, fresh from the library, sat within easy reach. That’s more than a little ridiculous, when you think about the scholarship I would otherwise tolerate from within the greater magical community.
Of course, that’s part of it, isn’t it? The magical community has garnered for itself a sense of academic credibility (at least in its own mind) in part by accepting certain fashionable academic opinions as givens, including the ones that basically suggest Gimbutas is full of it. The spirit of seriousness lures us with the promise of acceptance if only, as Michael Serres observed, we exclude this third man from our dialogue. Or, well, pace Serres, not a third man, but a woman.
These are two more snapshots of the Virgin moving outside of the European sphere, this time from the Kongo. The first snapshot narrowly precedes Columbus’s voyage to the Americas in the fifteenth century while the second picks up the thread of her kikongo sojourn in the seventeenth century. I’ll share each one, then link them.
Fiscal responsibility is one of those earthly virtues, no doubt, but when it comes to understanding our present moment in history, we have to grasp that money is a fire. While we have inherited a tradition of tarot interpretation that joins money as coins to the suit of earth, money in late- to crumbling capitalism belongs to wands, to passion, to control. While money can, well-used, provide the means for acquiring and cultivating our patch of earth, the fire is always in the roots and capable of flaring up to consume our homes, both in the literal and extended senses of the term.
Think about this when you bring money to the graveyard. You are bringing fire with you, you are heating up the dead, summoning them forth to take form in the crux of your desires. Do this often, do this in a place where you do not have roots, and what are you doing but stoking the flames that will consume you life? Without fire we will surely die, but without caution fire will destroy us and all that for which we care.
When the Democratic Party realized that they should maybe, kind of, make an effort to campaign in my home state, President Obama descended upon one of the local campuses to give everyone the ra-ra-ra. Small little flags popped up, lining the walkways of campus like mushrooms, to disappear almost as suddenly afterward. Afterward, in the wake of the Democratic Party’s defeat, I came across a single little grimy flag entangled in some holly bushes, its pole broken and its fabric creased and crumpled.
As I am talking about the sefirah, the Sefer Yetzirah, the book of Revelation, and Pharaoh’s spiritual function, I am also becoming increasingly aware of a difference in scale between this work and the work with which I began this blog. I named it Disrupt and Repair to reflect the texture of spiritual processes with which I was engaged. Following them out to my current work, I can see a family of practices centered upon formation and demolition.
Talking about the sefirah and the sippur yetzihas Mitzrayim reminds me that I have a little notebook post that I have wanted to make for a while about Pharaoh as a spiritual power. His redemption at the last moment forms part of Ibn al’Arabi’s account of Moses in the Bezels of Wisdom, making him something like a mediating power between the necromantic absorption of Mitzrayim’s wisdom. He also shows up in the Justin’s Baruch as the tenth angel of Mother Eden.