One warning. Real-estate listings always lie. The Pour House coffeehouse has moved out, so you will need to find a new tenant for that ground-floor commercial space. You can easily find another antiques dealer to rent it — more income for building upkeep, purchase of new regalia, and printing elaborate esoteric books.
As for the Masons, sources tell me that they are about done for. They sold the building, and I think the few elderly members left have consolidated with another lodge in a nearby town.
Now my favorite podcasters, J. F. Martel and Phil Ford of Weird Studies, have produced the episode on Hellier and related things — with them, there will always be related things. Usually they send me to the library website with a bunch of interlibrary-loan requests.
On the night before this episode of Weird Studies was released, a bunch of folks on the Internet performed a collective magickal working. Prompted by the paranormal investigator Greg Newkirk, they watched the final episode of the documentary series Hellier at the same time — 10:48 PM EST — in order to see what would happen. Listeners who are familiar with this series, of which Newkirk is both a protagonist and a producer, will recall that the last episode features an elaborate attempt at gate opening involving no less than Pan, the Ancient Greek god of nature. If we weren’t so cautious (and humble) in our imaginings, we at Weird Studies might consider the possibility that this episode is a retrocausal effect of that operation. In it, we discuss the show that took the weirdosphere by storm last year, touching on topics such as subterranean humanoids, the existence of “Ascended Masters,” Aleister Crowley’s secret cipher, the Great God Pan, and the potential dangers of opening gates to other worlds … or of leaving them closed.
No, I haven’t listened to it yet. Weird Studies episodes are saved for long drives, and M. and I are going to the city tomorrow.
When I was a kid, I read some condensed version of the Iliad for young people. I did not understand the gods.
After all, I was raised to be a Christian. In the Bible, YHWH was supposed to take care of his special people, the Jews, although sometimes he expressed his care and concern . . . oddly. The Christians continued that idea with themselves as the special people, and so on with other monotheistic religions. Obviously, God favored the “good guys.”
In the Iliad, the Greeks are the “good guys,” near as, although the Trojans are not especially villainous, just the other team. But the story is told from the Greeks’ point of view. Yet some of the gods favored on side and some the other. How could that be?1)You don’t really hear about the Trojans’ religion as a separate thing.
That is the polytheistic view of life. The world is a mess. The world is beautiful. The gods are eternal (or as good as). The gods work at cross-purposes, and sometimes humans are caught between them.
Meanwhile, I see some Pagans convinced that they know how the gods vote — or would vote, if they could produce a photo ID at the polling place.
Are these the same Pagans who sneer at that subset of evangelical Christians who apparently think that Jesus is a Republican?2)After 2,000 years of worship, he is definitely a god. And maybe he is a Republican. Or like in the TV version of American Gods, there are multiple Jesuses and one is a Republican.
If you are really a polytheist, then you must accept that the gods do not vote. Their values are not always aligned with our day-to-day political values. Really, what does Aphrodite care about Colorado’s proposal to change the redistricting process or about who wins the race for Pueblo County coroner? Should I consult Hekate about my congressional candidates?
In the context of discussing a Heathen theological question, Galina Kraskova puts the issue this way:
This “history” is apparently quasi-sentient and going somewhere other than to its own destruction. It is no coincident that the statement is attributed to a Unitarian minister.
Some Pagans I know (or know of) are working with various American archetypes 3)I use Salmon too! in the sense of asking protection and blessing, which is OK. It’s like always ending a spell with “Or something better.”4)It is always good when you can rid yourself of annoying people by blessing them. That means not ordering the gods around: “[Deity], cause [Candidate] to win the election!”
In the mundane world, stories like “Witches Hex Kavanaugh” are great clickbait.5)For readers outside the USA, the article refers to Judge Brett Kavanaugh, recently added to the US Supreme Court after a contentious confirmation process in the Senate.
Here is the old-line conservative magazine National Review, suffering from a drop in circulation, taking a clickbait-ish shot at “progressive” Witches:
The Harry Potter series made magic wands kind of popular and trendy, but wands have always been around. There are two kinds: ceremonial wands and working wands. Today, Teacher Annie is going to tell you how to make a working wand!
Before I address the complicated question of how magic wands work, I feel like I should offer my credentials as a Pagan, so you’ll know I’m not a phony or anything. I see faeries. I worship vultures. I am crackerjack at explaining weird dreams.
So now we find ourselves at perhaps the #1 reason that young people want to try wands and spell work: love! Of course! You need supernatural help to get that certain someone to look your way! Okay. Before you do, please read the following cautionary tale. I didn’t write it. My good friend Anansi the Trickster Spider God didn’t write it either (although He wouldn’t mind taking credit for it).
If you’re a regular tourist on this site, you too might want to consider making a working wand. I’ve been writing “The Gods Are Bored” since 2005, and I’ve been alive a lot longer than that, and I have never known a time when I was more in need of a magic wand.
Read the series and learn what to do with that wand on the shelf — or how to make a new one.
Great-great-uncle Fred, a dapper Old West sportin’ gent.
Sorry about the lack of content. Everything went topsy-turvy on the 17th and is just now returning to normal, or to a “new normal.”
I left home on the 11th for a trip to eastern North Dakota to go grouse hunting with an old friend who himself was facing heart surgery on the 24th. It’s a thousand-mile drive each way, but I have done it for seven of the last eight years. Lots of restful prairie driving (perfect for audiobooks!), and I can chose a route where the biggest city I go through is Pierre, South Dakota.
This year I tacked on a day and drove via Miles City, Montana, a place that I had never visited but where a number of my paternal grandmother’s relatives lived—her uncles and brothers.
I wanted to see sites associated with my great-great-uncle, whose résumé in the 1870s and 1880s apparently included civilian Army scout, buffalo hunter, saloon-keeper, occasional deputy sheriff, and landlord of and probably silent partner in a couple of “boarding houses” for young ladies. My cousins and I are trying to sort it out. (He ended up peacefully retired in Pasadena and left my grandmother a nice inheritance from the money he made “in real estate.”) There is a street named after him, a minor street in a residential area.
Entering North Dakota from Montana on I-94.
I bought a bottle of Montana whiskey to toast Uncle Fred. Another day’s drive east brought me to a little town dominated by grain elevators, where my old friend G. fetched up about 14 years ago.
We had a couple of days together; then on Monday the 17th my phone woke me with an emergency call. My little rural fire department was being called (at 6:30 a.m.) to assist with a “100-acre grass fire.” The location was roughly west from my house, conditions were dry, and a strong west wind was blowing, I knew. My guts turned to water.
More calls followed. The fire was blowing up: 9,000 acres. 10,000 acres.1)4046 ha. I could not reach M. at first, but eventually she called (after I was already packed and on the road south) to say she was preparing to leave for a motel in a nearby town as soon as the sheriff’s deputies said she had to go right now. I did not try to reach anyone on the fire department, just texted the chief and told him that I was two days away but on the move. I told M. to pack my wildland fire gear: “Just grab everything yellow.”
What do you do magically in such a case? Something sprang spontaneously to my mind as I drove — a giant Smokey Bear, skycraper-size, standing with shovel at the ready at a key road junction.
That sounds sort of comic book-ish, but it works for me. When I learned something about ceremonial magic in my twenties, I realized that my first (and to that time, only) experience of “assuming the god form” was as a 9- or 10-year-old wearing the Smokey Bear costume on the Forest Service float during parades in Rapid City, SD.
Magical work should be reinforced by material-plane work. The worst of the fire was over by the time I got home, but I still put in a day and a half on an engine crew, plus another day doing engine maintenance etc. at the fire house
The station also functioned as a disaster-assistance center, with various agencies setting up help centers there. In such cases, you are always overwhelmed with donated food. So I took a platter of two-day-old barbequed pork up to the wildlife rehabilitation center that I frequently mention on the other blog.
They have a couple of bear cubs that they are fattening ahead of an early-winter release. The BBQ was a welcome high-calorie treat.
A few weeks ago I was asked to write a cover blurb for a Llewellyn book, something that does not happen very often.
It was a pretty good book. Some people might have found the title obscure, but that was not my decision. But one thing stopped me in my tracks. The writer tried to use the language of “colonist” and “decolonized” and “colonialist cultures” in a clumsy way that came across as “You should hate your ancestors because they were bad people.”
I don’t if that was necessarily intended, but it was easy to read a key passage in such a way.
Underneath the language was a message about connecting with the Old Ways (or what we think they were), but the cultural-Marxist thought-template got in the way. For a Llewellyn book, I would phrase things differently. (Or for any book.)
Certainly we don’t approve of everything our ancestors did. In the mid-1870s, my great-great uncle Frederick was a commercial buffalo hunter in western Oklahoma and the Texas panhandle, dropping them with his “Big 50.” Do I applaud him for that? Hell no.1)He did get a couple of line in some 19th-century history books for a separate act of heroism. Do I wish that we as a culture had taken a different approach? Absolutely.2)We shudder at the piles of buffalo bones in the old photos, but the Comanche and Kiowa were reducing the Southern Herd quite well themselves, both through their own commercial hunting and because their huge horse herds competed with the bison for winter grazing in the river bottoms. The Indians thought that bison were inexhaustible, with new ones coming up through a hole connecting to the Lower World. It’s a complicated story.
In my early days of esoteric studies, I was told that in reality, time did not move in one direction; consequently, not only could my ancestors influence me, but I could influence them.3)This might have been in one of Jane Roberts’ “Seth” books. Perhaps this is the real secret of “ancestor worship” so-called.
Jesse revealed that his mother had only recently told him about the tragic death of his father’s older brother—an uncle he never knew he had. Uncle Colin was only nineteen when he froze to death checking power lines in a storm just north of Yellowknife in the Northwest Territories of Canada. Tracks in the snow revealed that he had been struggling to hang on. Eventually, he was found facedown in a blizzard, having lost consciousness from hypothermia. His death was such a tragic loss that the family never spoke his name again. Now, three decades later, Jesse was unconsciously reliving aspects of Colin’s death—specifically, the terror of letting go into unconsciousness. For Colin, letting go meant death. For Jesse, falling asleep must have felt the same.
In such a case, would “healing” the ancestor help the living?
M. and I have a sort of Ancestors Wall of framed photos in our house, now that we have room for it. I look, for instance, at a maternal great-grandfather in his little SE Kansas newspaper office—he is at the desk (editor! community leader!) while the compositor and the press crew cluster further back. What is our relationship? How does the energy flow?4)I did go through a period of fascination with letterpress technology and could have operated— with a little coaching—every piece of equipment in that room.
And great-great uncle Frederick, did he ever in his next line of work — saloon-keeper, Miles City, Montana — look into a scrying glass of whiskey and wonder what he had done?
These are complicated questions. My modest amount of Other Side contact has been with immediate kin—parents, a sister—not with those further back. They seem closer — at times I feel my father in my body, so to speak, in some mundane action like putting on a coat.
He did get a couple of line in some 19th-century history books for a separate act of heroism.
We shudder at the piles of buffalo bones in the old photos, but the Comanche and Kiowa were reducing the Southern Herd quite well themselves, both through their own commercial hunting and because their huge horse herds competed with the bison for winter grazing in the river bottoms. The Indians thought that bison were inexhaustible, with new ones coming up through a hole connecting to the Lower World. It’s a complicated story.
As an English major at Reed College, I experienced a semester-long combined seminar on William Butler Yeats and T. S. Eliot. To be honest, I probably liked Eliot’s poetry more, and I wrote a just-slightly-tongue-in-cheek paper on Old Possum’s Book of Practical Cats, although I did not have the chops to turn it into a Broadway musical, which is why I am not rich and famous.
Nevertheless, I knew that Yeats was important too. We discussed him only as poet and advocate of Irish cultural identity, not as ceremonial magician, as prose writer, nor as Irish senator.
I picked up a lot more over the years, including reading about his long, sexually frustrated (for twenty-odd years) romantic friendship with the beautiful Irish revolutionary Maud Gonne — who was a magician too, at least until the gunfire of the 1916 Easter Rising drowned that out.
Unknown to Yeats, Gonne had an affair with a French journalist and secretly gave birth to a boy, who died at the age of 2; she returned with her lover to the child’s tomb to conceive again, believing that reincarnation would bring back the lost son.
Then last November, in a session of the Western Esotericism Group at the American Academy of Religion, Thomas Willard of the U. of Arizona mentioned an unfinished novel by Yeats that I had never heard of, The Speckled Bird [for the title’s origin, see note below].
Between 1896-1902, “at a point in his career when he was dramatizing his occult experiences in fiction [such as] The Secret Rose, a sequence of stories that embody the conflict between the natural and spiritual worlds,” Yeats made four attempts at this autobiographical novel [General Editor’s Introduction, The Speckled Bird].
Its central character, Michael Hearne, “is dominated by three passions: his love of Margaret [Maud Gonne], his desire to gain access to the invisible world by means of occult knowledge and techniques, and his wish to devise an appropriate ritual for the inauguration and practice of the Celtic Mysteries” [ibid.].
Michael and Margaret plan a series of rituals based on the quest for the Grail, and in a letter he tells her, “We will only make a beginning, but centuries after we are dead cities shall be overthrown, it may be, because of an air that we have hummed or because of a curtain full of [magical] meaning that we have hung upon a wall.”
And when Michael and Maclagan, the character based on S. L. Mathers, are walking in the British Museum’s Egyptian Rooms, Maclagan says, “The old gods are worshipped still in secret and what we have to do is make their worship open again.”
In the most-developed version, Michael Hearne abandons the plan for a Celtic esoteric order and sets off on a journey with Maclagan to Arabia and Persia — which did not occur in Yeats’ real life.
Some would argue that the Fellowship of the Four Jewels carried on something of Yeats’ and Gonne’s idea, and in the person of Ella Young, it has a slight connection with the development of West Coast Pagan movements in the 1960s.
A vinyl LP record is available of Aleister Crowley chanting in Enochian — and more
Recorded onto wax cylinder in the early 1910s, and later transferred to 78 RPM discs, this material has been unavailable on LP since the first limited edition of <500 copies released in 1984 through the efforts of Mr. David Tibet of Current 93 infamy. The tracks include Crowley’s recitation of the first two Enochian Keys, original poetry, incantations, and songs. An absolutely essential piece of occult history reissued on LP.