I have enjoyed watching folks talk about the latest season of Twin Peaks and around the home we have been talking about it quite a bit. I appreciate this post over on the Nightshirt, not least of which for reminding me that this isn’t just a David Lynch joint, that Frost’s influence is key, too. Pointing out the series’s connection to Kubrick’s The Shining also clarifies and I find it exciting to consider how this connects the series to Stephen King and his particular Americana.
Recently, I had the chance to attend an exciting panel of talks around the challenges of translation in the context of African diaspora religions. The panelists talked not just about the practical issues that plague every translator, the challenge of finding corresponding meanings across languages, but also the challenges of appreciating how Africans forcibly displaced from their homeland both preserved and remade the language of their religious practices in a generations long effort to translate themselves and their spiritual world into an entirely different social and ecological milieu. And of appreciating the folks who tried to speak on their behalf.
It was helpful to think with as I have this very small but dense translation enterprise that has been preoccupying me lately, that of understanding the term ‘kalunga.’ Since the term contains both a prefix and a root, that led to other related terms (lunga and -lunga derived terms, as well as others more distantly related, like -lambo/-lombo derived terms).
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.
I spend a fair bit of my time trying to parse out the Neoplatonic inflections from the Kabbalistic material I am studying, but it’s worth keeping in mind the antiquity of the interactions between the two streams of thought. In part, that is just being intellectually honest. In part, though, it is also because there may be useful Kabbalistic insights entangled in more syncretic models. So, two texts to share and briefly comment on, one from the medieval period, the other from antiquity.
[Edited gently for clarity January 2017]
There are two major contenders for the source of the geomancy’s dispersion in the last couple of millenia: West Africa or the Middle East. It is quite possible that neither are the final origin, that a still older cultural substratum pre-exists both. What we can say about that older substratum, if it exists, will nonetheless require us to pass through its more recent points of transmission.
[A Story? Perhaps.]
So, okay, the triplicate order post describes a lynchpin of my personal work. If that sounds odd, well here things are going to get even more odd. The work with these spirits qua spirits began amorphously with a series of signs and rites, but has proceeded with increasing clarity to outline a network of potencies that seem entangled with my personal fate and destiny. As the work has unfolded, I can trace hints of it backward, through my early dabbling with magic and into my childhood. I can see it strange fictions I wrote, though inchoately and in odd formations.
I have mentioned this before, but one of the things I appreciate about George Yeats is her understanding of the medium’s role in mediumship. She makes clear that the quality of the medium shapes the quality of the message. The medium has to work at being a good medium and that includes developing their intellectual faculties so that spirits have easier access to concepts for communicating.