Thursday 20 January 2011

The Golden Ass - Lucius Apuleius

"The Golden Ass is simultaneously a blend of erotic adventure, romantic comedy, and religious fable, it is one of the truly seminal works of early European literature, with a distinctly Eastern flavouring and a very modern feel. There are very few works with the pleasurable impact of the Golden Ass. Apuleius's images retain their vitality from almost 2000 years ago, losing nothing of their colour and magic. Indeed, the promise of the closing words of the Prologue: Lector, intende: laetaberis - 'Lend me your ear, reader: you shall enjoy yourself' are amply fulfilled. Over the centuries, the Golden Ass has brought pleasure and inspiration to generations of readers and writers, from Shakespeare to Salman Rushdie. A copy of the Golden Ass was one of the few things T.E. Lawrence ('of Arabia') carried in his saddle-bags throughout the Arab Revolt."

The above paragraph is take from a great site dedicated to studying the wonderful book written by Apuleius 2000 years ago, The Golden Ass, a humorous tale still very relevant today  http://www.jnanam.net/golden-ass/
For a free download ebook version of Lucius Apuleius' The Golden Ass, see here:
http://manybooks.net/titles/apuleiusetext99gldns10.html

Wednesday 19 January 2011

Iacchus and The Green Language by Nebankh

WIKI SAYS ‘Iacchus was the torch bearer of the procession from Eleusis, sometimes regarded as the herald of the 'divine child' of the Goddess, born in the underworld, and sometimes as the child itself.’
Iacchus is an epithet of Dionysus,[1] particularly associated with the Mysteries at Eleusis, where he was considered to be the son of Zeus and Demeter. In a Paean to Dionysus discovered at Delphi, the god is described as being named Iacchos at Eleusis, where he "brings salvation".

Iakkhos bearing a torch, seen here with Hekate


The name Iacchus is often associated with the modern name Giacomo, but when we look at the Spanish name, Iago (St. Iago), other links become apparent.

Iacchus was considered the ‘Light Bearing Star of the nocturnal mysteries’ and some of the earliest pre-Christian pilgrimages were associated with travelling ‘to the end of the world’, Finisterre, during their lifetime.
If the pilgrimage has always been associated with the re-birth of the pilgrim, in an alchemic way, as Flammel was taught by Abraham the Jew, I think we can see a direct correlation here. The pilgrim would become Iago/Iacchus, (St. James) the Divine child born in the darkness at the end of the world, though modern pilgrims who walk the route without this knowledge are simply ...walking the route in reverse to see some relics that are probably not even the bones of 'St James'! (see various articles claiming they may belong to Priscillian)





http://dspace.dial.pipex.com/telegraph/04camino/04000001.htm

"The route to Santiago was a Roman trade-route. It was nicknamed by travellers ‘la voje ladee, the Milky Way. It was the road under the stars. The pale arm of the Milky Way stretched out and pointed the way to the edge of the known world : to Cape Finisterre. We know that for pilgrims reaching Santiago in the Middle Ages it was as obligatory to venture on to the chapel of Nuestra Senora at Finisterre, the last finger of land crooked into the ocean. One explanation for this is that, there may have been an earlier journey to heaven, more mystical and of far earlier provenance than the church could have expected to acknowledge. The myth then must go back to earlier times and that the first pilgrims may have travelled the camino to Cap Finisterre even before the birth of Christ going as supplicants to some forgotten god."

http://en.wikipedia.org/wiki/Way_of_St._James 

"One such legend holds that walking the route was a pagan fertility ritual; this however is based on the explanation of scallop shell being a symbol of the pilgrimage.[citation needed] An alternative interpretation is that the scallop, which resembles the setting sun, was the focus of pre-Christian Celtic rituals of the area. The Pilgrims' road seems related to prehistoric cults of fertility arriving to Atlantic Europe from Mediterranean shores[citation needed]. Symbols of Ashtarte, the star within a circle, or Aphrodite,Venus coming on a shell,have been found along the roads to Compostela[citation needed] and among the ancient basques' mythology and legends,those related to Mari, the Mairu and the rising of Megaliths. Joseph Campbell associated the cult of Mari to that of Ishtar and Kali and in pre-Israelites times, the rejected consort of God called "the great prostitute", Asherah There is also claims that the pre-Christian origin of the Way of St. James was a Celtic death journey, westwards towards the setting sun, terminating at the End of the World (Finisterra) on the "Coast of Death" (Costa da Morte) and the "Sea of Darkness" (that is, the Abyss of Death, the Mare Tenebrosum, Latin for the Atlantic Ocean, itself named after the Dying Civilization of Atlantis).[2][3]"


Wiki also has this:"In Fulcanelli's Mystery of the Cathedrals the pilgrimage to Compo-stella is decoded as a metaphor for one of the processes for making the Philosopher's Stone, namely the method using antimony. This method will produce stellated crystals in the arm of the retort, which are then further worked upon. A common misunderstanding which mislead many, including Newton, is that the "stellate regulus" of antimony is the matter to be used.
The pilgrim's shell was a motif used by the alchemist Jacques Coeur on the many buildings he erected, and was his personal motif; it is also the shell upon which Venus rides as she rises from the sea (morning star = stellated matter); this ocean is green, the color of many Venusian minerals, but it's meaning is deeper. Basil Valentine said that the alchemists called their first matter by the name of anything green to confuse the ignorant, but in truth there is such a first matter that is a green esculent water. Venus represents the generative force, the power of attraction/repulsion which brings forth the cosmos. Her water is that of the Fire of Desire which motivates this push and pull. The shape of the calabash carried by the pilgrims is another clue to the source of this green water.
It was also common for churches to place holy water in a container shaped like this shell, although it is unlikely most clerics would know why. This holy water (imbued with the Spirit) was another metaphor for the Mercury of the Philosophers."

Fulcanelli wrote:
'This goal is a strange substance, which the Chemistry of men ignores, which they have never analyzed, and which they will perhaps ignore forever. It is a substance which university theses do not describe, and whose very name makes the profane smile. This substance is the “Chrysoprase”, the Philosophers Stone.

To obtain these fine crystals, of the color of ruby, to which the shadows instantly reflect back their mysterious luminescence, the artisan of the Great Work will have met strange companions along the way: such as the Archons who stand watch over the successive thresholds of the intermediary worlds, the better to bar the way to the seeker, innumerable and symbolic personalities: the Crow and the Swan, the Lion and the Dragon, the King and the Queen, etc., each of which poses their particular enigma for him to solve!

It is only after having understood the secret meaning these that the pilgrim will finally see rise, shining in the heart of the metallic shadows, the Star of Compostella, which announces the end of the golden periplus.

Yet, divorced from any rational basis, and without any possibility for industrial application, the procedure employed nevertheless constitutes a real spiritual enrichment for the Hermeticist, since Life will eventually deliver one of its greatest secrets to him. Now transmuted by this second Revelation, the Initiate finally becomes the Adept, and, in the plane of his inner spiritual alone, with the Arcana finally conquered, he can finally become transformed, to become and remain forever: the Illuminated One.

As the mysterious Stone engenders and multiplies itself in continuous mathematical progression; the Illuminated One, in his turn, transmits his own spiritual light to those who, intelligent and docile prima materia, will themselves accept the need to die as lead in order to be better reborn as gold…

The pilgrimage of St. Iago of Compostella, is one of those enigmatic myths of the quest of the Great Work.

Pilgrims wear a scallop shell as an emblem, also called mérelle. And in the
middle of the matras, as the beginning of The Work, upon the finally decomposed prima materia, a crystalline silver star must appear and float upon the surface – a first indication that the Operator is on the right path…'

This is just a potted version, and the Green Language is worth a study on its own.

There are political reasons which are always to be found at the root of this kind of 'Christianising' event.

'It's not hard to see how closely the fates of Spain and the pilgrimage are entwined. Most of Iberia falls to the Moors, some resistance is offered by the Carolingians but their descendants become preoccupied with their own power struggles, Christianity is limited to coastal regions in N Spain, beset by marauding Vikings. Moors are part of the Arab and African world; Christians, part of Europe. Which way will Spain go? Into this situation steps the Church. Very conveniently, the tomb of one of the more important apostles is discovered right in the far NW corner of the peninsula. The pilgrimage is strongly encouraged by both church and state, promoted by monastic orders such as Cluny, and policed by orders of knights. The reconquest of Spain is billed as a crusade because it is the home of Santiago, almost as important as the Holy Land. And the pilgrimage is an integral part of efforts to link Spain with Christian Europe. Without the Moorish invasion, Santiago would probably not exist. And without the links beyond the Pyrenees, in which the pilgrimage played a leading role, Spain might very well now speak Arabic and Galicia might very well be part of Portugal.'
http://pilgrim.peterrobins.co.uk/santiago/history_background.html



Oh and one last little snippet of interest...The relationship between the geographical area of the ancient Galician Finisterrae and the cult of Saint James was established shortly after the discovery of the apostle's tomb. Local traditions, possibly from the Swabian era (5th-6th century A.D.), indicate St. James the Apostle's connection to this area. In the 10th century A.D., new tales appeared regarding his presence and, halfway through the following century, the definitive version was set down in Book 3 of the Codex Calixtinus. Thus, Fisterra has become a solid part of the European Pilgrim's Way of St. James.The various stories of how St. James's body was carried to Galicia mention the pagan town of Dugium (Duio), which lay on the isthmus of Fisterra, and from which various remains have disappeared. According to the Codex Calixtinus, when the disciples of Zebedee came ashore at Padrón, Lupa, queen of that area, sent them to Duio so that the Roman legate would authorise them to bury the Apostle. The legate threw them into jail, intending to kill them, but they were freed by an angel and escaped. When the soldiers in pursuit of them were about to catch up with them, they crossed the bridge of Nicraria (which has been identified as the Roman bridge at Ons, now sunken beneath the waters of the Barié de la Maza reservoir). Providentially, the bridge collapsed just as the soldiers were crossing it.

Steppenwolf: "The Genius of Suffering" by Hassan M. Malik

"Like Goethe, a Hesse novel is an integral part of a broader paradigm, which reflects the author's maturing thought, morals, and ideas at that particular point in his life. Hesse wrote Steppenwolf when he was about fifty years old. His health was on a decline, and he had divorced out of a failed second marriage in a relatively short period of time (Ziolkowski, 108). He was also visiting Dr. Carl Gustav Jung for psychoanalysis (Ziolkowski, 109). Hesse's opposition to the upcoming Second World War, his failed marriage, his search for self, his deteriorating social life, and a strong influence of Jungian ideas it appears, have contributed to the development of this novel.  Hesse elaborates how the road to realization of the self can fill up with extreme pain, suffering, misery, affliction, and twinge, if the multiple aspects of self are ignored and the self is reduced to only two extremes of persona – Haller finds his nirvana through the realization that he must broaden the horizon of his thoughts to encompass the thousands of possibilities offered to him by Bourgeois, which he has always despised."

Follow the link below to read the full article

http://archives.hassanmalik.org/steppenwolf

Angry Nerds - How Nietzsche is misunderstood by Jared Loughner types.


"The attraction of Nietzsche to socially maladjusted young men is obvious, but it isn't exactly simple. It is built from several interlocking pieces. Nietzsche mocks convention and propriety (and mocks difficult writers you'd prefer not to bother with anyway). He's funny and (deceptively) easy to read, especially compared to his antecedents in German philosophy, who are also his flabby and lumbering targets: Schopenhauer, Hegel, and, especially, Kant. If your social world fails to appreciate your singularity and tells you that you're a loser, reading Nietzsche can steel you in your secret conviction that, no, I'm a genius, or at least very special, and everyone else is the loser."

Read the full article at Slate
http://www.slate.com/id/2281133/

Tuesday 18 January 2011

The Uncooperative Subconscious Mind: Saboteur or Scared Parent?

The Uncooperative Subconscious Mind: Saboteur or Scared Parent?


When your subconscious mind does not cooperate with your plans, though it may feel like a saboteur, in reality, it’s more like a scared parent. It’s been tracking your beliefs. You’ve scared it into thinking you need to be rescued (by your defense strategies). It also believes your physical survival is at stake in any emotionally painful situations, when it’s not..
Read the full article at PsychCentral
 

http://blogs.psychcentral.com/relationships/2011/01/the-uncooperative-subconscious-mind-saboteur-or-scared-parent/

Has Psychology Killed Philosophy?

"How can we lead meaningful lives in an age when the broad culture no longer embraces a single vision of religious truth? In a remarkable new book, All Things Shining, philosophy professors Sean D. Kelly of Harvard and Hubert Dreyfus of UC Berkeley undertake a rollicking survey of three millennia of Western thought, contrasting the ways that Homer, Aeschylus, Dante, Melville, and others found meaning in their worlds. The main challenge we face today, they write, is to find a convincing response to nihilism, a position that they identifying particularly in the writings of David Foster Wallace."
- From Psychology Today ~ follow link for rest of article http://www.psychologytoday.com/blog/extreme-fear/201101/has-psychology-killed-philosophy

Monday 17 January 2011

The Universal Conversation

 
"Yet with all this hunting, snaring and trapping the Bushman's relationship with the animals and birds of Africa was never really one of hunter and hunted; his knowledge of the plants, trees and insects was never just the knowledge of a consumer of food. On the contrary, he knew the animal and vegetable life, the rocks and the stones of Africa as they have never been known since. Today we tend to know statistically and in the abstract. We classify, catalogue and sub-divide the flame-like variety of animal and plant according to species, physical property and use. But in the Bushman's knowing, no matter how practical, there was a dimension that I miss in the life of my own time. He knew these things in the full context and commitment of his life.
Like them, he was fully committed to Africa. He and his needs were committed to the nature of Africa and the swings of its wide seasons as a fish to the sea. He and they participated so deeply of one another's being that the experience could almost be called mystical. For instance, he seemed to know what it actually felt like to be an elephant, a lion, an antelope, a steenbuck, a lizard, a striped mouse, mantis, baobab tree, yellow-crested cobra or starry-eyed amaryllis, to mention only a few of the brilliant multitudes through which he so nimbly moved.
Even as a child it seemed to me that his world was one without secrets between one form of being and another. As I tried to form a picture of what he was really like it came to me that he was back in the moment which our European fairy-tale books described as the time when birds, beasts, plants, trees and men shared a common tongue, and the whole world, night and day, resounded like the surf of a coral sea with universal conversation."
Laurens Van der Post - The Lost World of the Kalahari

Project Gutenberg

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"The Theory and Function of Duende" Federico García Lorca

In his brilliant lecture entitled "The Theory and Function of Duende" Federico García Lorca attempts to shed some light on the eerie and inexplicable sadness that lives in the heart of certain works of art. "All that has dark sound has duende", he says, "that mysterious power that everyone feels but no philosopher can explain. [...] All love songs must contain duende. For the love song is never truly happy. It must first embrace the potential for pain. Those songs that speak of love without having within in their lines an ache or a sigh are not love songs at a...ll but rather Hate Songs disguised as love songs, and are not to be trusted. These songs deny us our humanness and our God-given right to be sad and the air-waves are littered with them. The love song must resonate with the susurration of sorrow, the tintinnabulation of grief. The writer who refuses to explore the darker regions of the heart will never be able to write convincingly about the wonder, the magic and the joy of love for just as goodness cannot be trusted unless it has breathed the same air as evil" (Nick Cave)

http://www.poetryintranslation.com/PITBR/Spanish/LorcaDuende.htm

García Lorca - Theory and Play Of The Duende
Translated by A. S. Kline © 2004 All Rights Reserved.
This work may be freely reproduced, stored, and transmitted, electronically or otherwise, for any non-commercial purpose.

The Glass Bead Game

WHAT IS THE GLASS BEAD GAME?
Herman Hesse's Nobel Prize Winning Novel,
The Glass Bead Game

lays the foundations for an Artistic/Conceptual Game, which integrates all fields of Human and Cosmic Knowledge through forms of Organic Universal Symbolism, expressed by its players with the Dynamic Fluidity of Music. The Glass Bead Game is, in Reality, an Age Old metaphor for what has been called, the "Divine Lila" (Play or Game of Life). This metaphor has been expressed by every great Wisdom Tradition known to man, and its players, the Magister Ludi (Masters of the Game), use as their instruments Ancient and Modern modes of Symbolic Wisdom traditionally presented through Sacred Art, Philosophy, Magick and Cosmology. For a more detailed elaboration of our vision of the GBG, see:

THE GLASS BEAD GAME

The Fountain ( death is the road to awe )

C. G. Jung and the Alchemical Renewal by Stephan A. Hoeller


"Today, more than twenty-five years after Jung's death, alchemy is once again a respected subject of both academic and popular interest, and alchemical terminology is used with great frequency in textbooks of depth-psychology and other disciplines. "

http://www.gnosis.org/jung_alchemy.htm

Mack the Knife Sung by Lotte Lenya

MACKIE MESSER Mack the Knife


This classic Bertolt Brecht song (music by Kurt Weill) is from "Die Dreigroschenoper," which was first performed in Berlin in 1928. The now classic "Mack the Knife" is just one of several popular tunes from the "Threepenny Opera." Knef's version only uses six verses of the eleven in the original "Die Moritat von Mackie Messer." Marc Blitzstein wrote an English adaptation of the "Threepenny Opera" in 1954. Lotte Lenya appeared in that off-Broadway production (and in the original Berlin production). Louis Armstrong made his famous version of "Mack the Knife" in 1955. Bobby Darin's version was a hit in 1959. [Note: Bertolt Brecht's (1898-1956) lyrics are an adaptation of Elisabeth Hauptmann's German translation of John Gay's "The Beggar's Opera."]NOTE: This translation is NOT the Marc Blitzstein English version made popular by Louis Armstrong, Bobby Darin, and others. It is a literal translation of the original German. - Hildegard Knef - MACKIE MESSER

And the shark, he has teeth
And he wears them in his face
And MacHeath, he has a knife
But the knife you don't see

On a beautiful blue Sunday
Lies a dead man on the Strand*
And a man goes around the corner
Whom they call Mack the Knife

And Schmul Meier is missing
And many a rich man
And his money has Mack the Knife,
On whom they can't pin anything.

Jenny Towler was found
With a knife in her chest
And on the wharf walks Mack the Knife,
Who knows nothing about all this.

And the minor-aged widow,
Whose name everyone knows,
Woke up and was violated
Mack, what was your price?

And some are in the darkness
And the others in the light
But you only see those in the light
Those in the darkness you don't see

But you only see those in the light
Those in the darkness you don't see

  *Strand - Name of a street in London, not the German word for "beach."
Listen to a wonderful recording of the German version, Mackie Messer, below, sung by Lotte Lenya


The character of Macheath, later to become Mack the Knife, first appeared in The Beggar's Opera by John Gay (1685-1732). Gay was a popular English playwright and poet, a friend and collaborator of Jonathan Swift and Alexander Pope.
The Beggar's Opera is a comic ballad opera, the first of its kind, and took London theatre by storm. Gay uses lower-class criminals to satirize government and upper-class society, an idea that has been used often ever since. A century and a half later, the title characters in Gilbert and Sullivan's Pirates of Penzance note that they are more honest than "many a king on a first-class throne." And in our time, wasn't it Bob Dylan who wrote, "Steal a little and they throw you in jail; steal a lot and they make you a king?"
The main character of The Beggar's Opera is a swashbuckling thief called Macheath. He's a dashing romantic, a gentleman pickpocket, a Robin Hood type. He is polite to the people he robs, avoids violence, and shows impeccable good manners while cheating on his wife. The character is usually understood as partly a satire of Sir Robert Walpole, a leading British politician of the time.
The Beggar's Opera was a success from its first production in 1728, and continued to be performed for many years. It was the first musical play produced in colonial New York; George Washington enjoyed it.
We now skip about 200 years to post-WWI Europe and Bertolt Brecht (1898-1956), a distant cousin of this SDSTAFFer. World War I had a revolutionary impact on the arts. The avant-garde movement, in despair after the war, embraced the concept of the anti-hero. Gay's play was revived in England in 1920, and Brecht thought it could be adapted to suit the new era - who's more of an anti-hero than Macheath? So in 1927 he got a German translation and started writing Die Dreigroschenoper, "The Three Penny Opera."
Brecht worked with Kurt Weill (1900-1950) on the adaptation. He did far more than just translate Gay's play, he reworked it to reflect the decadence of the period and of the Weimar republic. Mostly, Brecht wrote or adapted the lyrics, and Weill wrote or adapted the music. Gay's eighteenth-century ballads were replaced with foxtrots and tangos. Only one of Gay's melodies remained in the new work. The play parodies operatic conventions, romantic lyricism and happy endings.
The main character is still Macheath, but Macheath transformed. He's now called Mackie Messer, AKA Mack the Knife. ("Messer" is German for knife.) Where Gay's Macheath was a gentleman thief, Brecht's Mackie is an out-and-out gangster. He's no longer the Robin Hood type, he's an underworld cutthroat, the head of a band of street robbers and muggers. He describes his activities as "business" and himself as a "businessman." Still, the character does manage to arouse some sympathy from the audience.
So, we finally get to your song, the "Ballad of Mack the Knife" (Die Moritat von Mackie Messer) from The Three Penny Opera. The song was a last-minute addition to appease the vanity of tenor Harald Paulson, who played Macheath. However, it was performed by the ballad singer, to introduce the character. The essence of the song is: "Oh, look who's coming onstage, it's Mack the Knife - a thief, murderer, arsonist, and rapist." (If these last two startle you, be patient for a couple paragraphs.)
The Brecht-Weill version premiered in Germany in 1928 and was an instant hit. Within a year, it was being performed throughout Europe, from France to Russia. Between 1928 and 1933 it was translated into 18 languages and had over 10,000 performances.
In 1933, The Three Penny Opera was first translated into English and brought to New York by Gifford Cochran and Jerrold Krimsky. There have been at least eight English translations over the years. In the 1950s, Marc Blitzstein wrote an adaptation, cleaning up "Mack the Knife" and dropping the last two stanzas about arson and rape. At the revival in New York using the Blitzstein translation, Lotte Lenya, Kurt Weill's widow, made her comeback - she had a role in the original 1928 Berlin production.
Blitzstein's sanitized adaptation is the best known version of the song in the English-speaking world, and undoubtedly the one you've heard. Louis Armstrong popularized it worldwide in 1955 with an amazing jazz beat. Bobby Darin's 1958 recording was #1 on the Billboard charts for many weeks and won a Grammy as best song. It's been sung as ballad, jazz, and rock by many of the greats, including Ella Fitzgerald and Rosemary Clooney.
In the 1970s, Joseph Papp commissioned Ralph Manheim and John Willett to do an adaptation/translation that would be "more faithful" to Brecht. So, if you were surprised at the notion of arson and rape, here's Willett's translation of the last two stanzas, omitted from the Blitzstein version:
And the ghastly fire in Soho,
Seven children at a go-
In the crowd stands Mack the knife, but
He's not asked and doesn't know.
And the child bride in her nightie,
Whose assailant's still at large
Violated in her slumbers-
Mackie how much did you charge?
Having hit the heights with Louis Armstrong, it's only fair that we also recount the depths reached in the 1980s with the McDonald's TV jingle, "Mac Tonight." Selling Big Macs - how have the mighty fallen.
Got a question, Harmon Everett?
Get behind old Lucy Brown.
Oh the line forms on the right, dear
Now that Cecil's back in town.

To Know - To Understand - To Be

You have no business to believe me.
I ask you to believe nothing that you cannot verify for yourself. . .
If you have not a critical mind, your visit here is useless.
1
G.I. Gurdjieff

"To my mind, those who swallow the Gurdjievian cosmogony whole, and those who reject it out of hand, are equally wrong and, above all, equally superficial. Those who study Gurdjieff, alive or dead, without either fear or respect, are equally naïve. From such a man one takes and rejects, one is both wary and receptive. One struggles with him. To struggle with Gurdjieff (and not against him) is to understand him, to know him, and, in the end, to love him." Pierre Schaeffer, Paris, 1954
From The Old Man and His Movements.

Gurdjieff - A comprehensive reading guide with numerous links to his work

How to talk to the unconscious mind

The conscious part and the unconscious part of us, although clearly forming a total 'whole', appear to work as separate autonomous systems. The more we can relax with this idea, the more we can encourage the specific part of ourselves that is best suited to deal with specific circumstances to take the reins and manage that process. What does this mean?
http://www.uncommon-knowledge.co.uk/articles/uncommon-hypnosis/how-to-talk-to-the-unconscious-mind.html