Joaquin Phoenix

Film

Trance (1938)

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Aleister Crowley, October 22nd, 2024

Living in London and surviving largely off donations from Jack Parson’s branch of the esoteric order O.T.O, Aleister Crowley wrote ‘Little Essays Towards Truth’. The founder of contemporary occultism and a controversial figure in his day whose influence and infamy has only grown since his death 9 years after the publication of this essay, ‘Little Essays’ is a pocket companion and far daintier and simpler than some of his significant tomes. It takes 16 subjects and Crowley explores each of them through historical, personal and occultist interpretations, expounding his ideas of Thelema and using a framework of Qaballah. It was the twilight of his life, and his cultural powers were waning, but this collection remains a revelatory, insightful and essential contribution to occultist literature.

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The word Trance implies a passing beyond: scil., the conditions which oppress. The whole and sole object of all true Magical and Mystical training is to become free from every kind of limitation. Thus, body and mind, in the widest sense, and the obstacles in the Path of the Wise: the paradox, tragic enough as it seems, is that they are also the means of progress. How to get rid of them, to pass beyond or to transcend them, is the problem, and this is as strictly practical and scientific as that of eliminating impurities from a gas, or of adroitly using mechanical laws. Here is the inevitable logical flaw in the sorites of the Adept, that he is bound by the very principles which it is his object to overcome: and on him who seeks to discard them arbitrarily they haste to take a terrible revenge!

It is in practice, not in theory, that this difficulty suddenly disappears. For when we take rational steps to suspect the operation of the rational mind, the inhibition does not result in chaos, but in the apprehension of the Universe by means of a faculty to which the laws of the Reason do not apply; and when, returning to the normal state, we seek to analyse our experience, we find that the description abounds in rational absurdities.

The Oracle at Delphi, John Collier, 1891.

On further consideration, however, it becomes gradually clear—gradually, because the habit of Trance must be firmly fixed before its fulminating impressions are truly intelligible—that there are not two kinds of Thought, or of Nature, but one only. The Law of the Mind is the sole substance of the Universe, as well as the sole means by which we apprehend it. There is thus no true antithesis between the conditions of Trance and those of ratiocination and perception; the fact that Trance is not amenable to the rules of argument is impertinent. We say that in Chess a Knight traverses the diagonal of a rectangle measuring three squares by two, neglecting its motion as a material object in space. We have described a definite limited relation in terms of a special sense which works by an arbitrary symbolism: when we analyse any example of our ordinary mental processes, we find the case entirely similar. For what we "see," "hear," etc., depends upon our idiosyncrasies, for one thing, and upon conventional interpretation for another. Thus we agree to call grass green, and to avoid walking over the edge of precipices, without any attempt to make sure that any two minds have exactly identical conceptions of what these things may mean; and just so we agree upon the moves in Chess. By the rules of the game, then, we must think and act, or we risk every kind of error; but we may be perfectly well aware that the rules are arbitrary, and that it is after all only a game. The constant folly of the traditional mystic has been to be so proud of himself for discovering the great secret that the Universe is no more than a toy invented by himself for his amusement that he hastens to display his powers by deliberately misunderstanding and misusing the toy. He has not grasped the fact that just because it is no more than a projection of his own point-of-view, it is integrally Himself that he offends!

Here lies the error of such Pantheism as that of Mansur el-Hallaj, whom Sir Richard Burton so delightfully twits (in the Kasidah) with his impotence—

Mansur was wise, but wiser they who
smote him with the hurled stones;
And though his blood a witness bore, no
Wisdom-Might could mend his bones

God was in the stones no less than within his tarband-wrapping; and when the twain crashed together, one point of perception of the fact was obscured—which was in no wise his design!

To us, however, this matter is not one for regret; it is (like every phenomenon) an Act of Love. And the very definition of such Act is the Passing Beyond of two Events into a Third, and their withdrawal into a Silence or Nothingness by simultaneous reaction. In this sense it may be said that the Universe is a constant issue into Trance; and in fact the proper understanding of any Event by means of the suitable Contemplation should produce the type of Trance appropriate to the complex Event-Individual in the case.

Now all Magick is useful to produce Trance; for (α) it trains the mind in the discipline necessary to Yoga; (β) it exalts the spirit to the impersonal and divine sublimity which is the first condition of success; (γ) it enlarges the scope of the mind, assuring it full mastery of every subtler plane of Nature, thus affording it adequate material for ecstatic consummation of the Eucharist of Existence.  

The essence of the idea of Trance is indeed contained in that of Magick, which is pre-eminently the transcendental Science and Art. Its method is, in one chief sense, Love, the very key of Trance; and in another, the passing beyond normal conditions. The verbs to transcend, to transmit, to transcribe, and their like, are all of cardinal virtue in Magick. Hence "Love is the law, love under will" is the supreme epitome of Magical doctrine, and its universal Formula. For need any man fear to state boldly that every Magical Operation soever is only complete when it is characterised (in one sense or another) by the occurrence of Trance. It was ill done to restrict the use of the word to the supersession of dualistic human consciousness by the impersonal and monistic state of Samadhi. Fast bubbles the fountain of Error when distinction is forcibly drawn "between any one thing and any other thing." Yea, verily and Amen! it is the first necessity as it is the last attainment of Trance to abolish every form and every order of dividuality so fast as it presents itself. By this ray may ye read in the Book of your own Magical Record the authentic stigma of your own success.

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Sol LeWitt (1928-2007) was an American artist and art theorist who was a founding figrue in the ‘Conceptual Art’ and ‘Minimalist’ movements.

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The Outsiders - The Golden Years Of Dutch Pop Music (A&B Sides And More) (Out of Print)

Matt Sweeney October 21, 2024

Universal released this huge double vinyl collection of the Netherlands’ greatest rock band; it’s perfect and it’s impossible to find this album streaming. Led by street genius Wally Tax, The Outsiders burned bright and burned out in 1969 and were utterly original: sketchy, violent and rocking, sounding like The Fall sometimes in its danceable menace, with smart fucked-up lyrics. Robert Pollard turned me on to this band, he loves them.

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Matt Sweeney is a record producer and the host of the popular music series “Guitar Moves”. He is a member of The Hard Quartet (debut album out Fall of 2024). Rick reached out to Matt Sweeney in 2005 after hearing his “Superwolf” album, and invited him to play on albums by Johnny Cash, Neil Diamond, Adele and many others. Follow Matt Sweeney via Instagram.

Água Viva

Hannah Peel Playlist

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Mercury Prize, Ivor Novello and Emmy-nominated, RTS and Music Producers Guild winning composer, with a flow of solo albums and collaborative releases, Hannah Peel joins the dots between science, nature and the creative arts, through her explorative approach to electronic, classical and traditional music.

Three of Swords (Tarot Triptych)

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Name: Sorrow, the Three of Swords
Number: 3
Astrology: Saturn in Libra
Qabalah: Binah of Vau

Chris Gabriel October 19, 2024

The Three of Swords is the beginning of intellectual development and the origin of understanding. This materializes as, of course, pain. It is the card of primordial heartbreak and separation that necessitates thought.

In Rider, we have a simple, brilliant,  iconic image: a heart pierced by three swords on a rainy background.

In Thoth, a flower falls apart as three swords pierce its center on a dark organic background. The card relates to Saturn in Libra, the little flower crushed by leaden weight.

In Marseille, we have two bent swords and one central sword atop two flowering stalks, upon which there are 22 leaves and berries, the number of Hebrew letters. As the card has the number 3, it relates to Binah, Understanding.As Swords it is the Prince. Thus, sorrow is the understanding of the Prince.

This is a deeply Buddhist card. We can take the Prince in question to be Siddhartha Gautama, the Buddha, and see the realization of his truth that Life is Suffering. Freud, perhaps offers a clearer view of this: sorrow is separation from the Mother. It is only when the child is not fully one with the mother, when their needs are not met perpetually, that sorrow begins. Tears start, tears that mean “give me what I want”.

The Buddha recognizes that this sorrow is simply a fundamental part of ourselves. We desire, and so we sorrow. Without wants and needs, there would be no sorrow. Without love, there would be no heartbreak. This sort of pain is the source of our knowledge, and our need to develop knowledge. If we never burnt ourselves, we would not know to beware of fire, if we had not been stung, or bitten, we wouldn’t know the dangers around us. If we had not fallen, we wouldn’t know how to stand. These endless sorrows develop our understanding.

To wish for an unbroken heart, an uncrushed flower, is to wish for an empty mind. This is what meditation allows us to do. It forms the ability to return to the unbroken, the whole. One may wish to spend their whole life meditating, to be untouched and unharmed by the world, but this is only one small step on our journey through the tarot.

When we pull this card, we may come to understand something which has been troubling us, we may realize what the problem is, but not how to deal with it. Knowledge is not curative. This is a start to a strategy. This is a problem that needs fixing.

By bringing our attention to this issue, we can move toward greatness.

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Chris Gabriel is a twenty four year old wizard and poet who runs the YouTube channel MemeAnalysis.

CHANNEL, SOCIAL, READINGS

CLASSICAL: Tyler Cowen

Film

‘Dont Look Back’ and Self Made Myth

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Ana Roberts, October 16th, 2024

In 1967, Bob Dylan was a prophet speaking truth to power with his guitar and voice, and informing the minds of a million young people searching for direction. He was settled in this role and comfortable enough to experiment within it. Yet just 2 years earlier, the foundations of this persona were a little less steady. On the road to immortality, Dylan was learning from his mistakes and shaping the mythology of himself. One of those mistakes, it seemed, was inviting a young documentary filmmaker on tour with him. ‘Don’t Look Back’ captures Dylan in a way he never would be captured again, and for a good reason.

D.A. Pennebaker followed Dylan in 1965, touring England, at the very start of his electric revolution, still playing live shows with his acoustic and harmonica. He is seen hanging with Joan Baez, Donovan, and a group of managers, journalists, and fans, with Allen Ginsberg appearing in the background of the now iconic opening sequence set to “Subterranean Homesick Blues,” a proto-music video before the term existed. It is a remarkably candid film and stands as a pinnacle of 1960s-era cinéma vérité. Pennebaker does not interact with him; he serves as a fly on the wall and tries to, through the powers of sheer observation, understand the truth of his subject. The Dylan that the public sees in this film largely aligns with his established persona—a mercurial, elusive genius—yet the consistency of this behavior reveals a soft inauthenticity. The more we watch him interact with journalists and play the role of the aloof prophet, the more his predictability begins to erode the myth. Instead of reinforcing his mystique, it undermines it. We see not a spontaneous artist but an actor fully conscious of his role. At once relentlessly confrontational and perpetually elusive, his time on tour is punctuated by petulant encounters with journalists, lazy days, and frustrated evenings spent in hotel rooms, trading songs with Baez while he sits at his typewriter, and the occasional flash of anger. Where the consistency of Dylan begins to undermine his façade, it is the latter of these, the moments of anger, which one can guess are to blame for Dylan’s refusal to ever be filmed by him. Even in these moments, as he tries to recover from the broken façade he inadvertently revealed, we can see shivers of regret in the young Dylan’s eyes—fear that his image of a “cool cat,” unfazed by the world around him, has slipped in front of an audience and, worse, a camera.

There is a single scene that stands out, and one that resides most strongly in the public consciousness of the film, where Dylan, while his hotel room is filled with various figures from the contemporary British music scene, including Donovan and Alan Price, having recently left the Animals, tries to get to the bottom of who threw a glass out the window. It is the antithesis of the Dylan he presents: he is not the elusive figure, the freewheelin’ Dylan, the mocking Dylan. Instead, he is a petty, angry figure concerned about his own perception. He tells a drunken Englishman who he suspects threw the glass that “I ain’t taking no fucking responsibility for cats I don’t know, man… I know a thousand cats that look just like you.” Later, when the dust has settled, Donovan plays a song and Dylan, immediately after, plays “It’s All Over Now, Baby Blue,” a pointed upstaging of the younger artist, clearly in the presence of his hero. These ten minutes of footage stand alone in Dylan’s career—a glimpse behind the glass onion. It is in these moments that we see such concern about the way he is presented, agonizingly self-aware and furious at the possibility that he might not be in full control of his image. Yet this does not weaken Dylan’s genius; it amplifies it. It is the reason for his success. He is a master at building the mythology around him, knowing, like Freud, that if he gives too much of himself, too inconsistent a version of himself, it won’t be a strong bedrock on which the fans can create the myths. ‘Don’t Look Back’ stands alone in documentaries because it pays attention to the man behind the curtain, and Dylan’s work remains more powerful when the curtain is not pulled back. 

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“‘Another Side of Bob Dylan’ is the Temptation of Christ, the 40 days and nights in the desert—it is the prophet going alone, leaving those who believe they need him, only to force them to dig deeper into his message.”

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Bob Dylan in the hotel room in ‘Dont Look Back’. (1967).

It is not this film alone that reveals the personal construction of Dylan, though it gives a wondrous insight into it. Between 1963 and 1965, Dylan put out five albums, and to listen to each is to hear in stark detail the active construction of an icon. He refines his ability with each album, taking the elements that most readily captured his listeners and expanding them constantly, while refusing to be pigeonholed in style or content. We can see this perhaps most clearly in the three-album run of ‘The Times They Are a-Changin’’, ‘Another Side of Bob Dylan’, and ‘Bringing It All Back Home’. ‘The Times They Are a-Changin’’, his third record and the first to contain all original songs, builds off the previous album, leaning into revolutionary-minded, political anthems and civil-rights era ideas, blended with majesty into his brand of beat-inspired folk music. It is a logical continuation to ‘The Freewheelin’ Bob Dylan’, cementing his reputation as the voice of his generation, reporting on the issues in ways only the kids understand. Yet ‘Another Side of Bob Dylan’, released some eight months later, entirely rejects this image. The name itself is a refusal to be defined as anything, a rejection of the label of prophet, which only makes the role more powerful as listeners try to rectify the two. “My Back Pages” confronts any attempts to pinpoint political views: “Equality, I spoke the word / As if a wedding vow / Ah, but I was so much older then / I’m younger than that now,” a cry that he is changing, an offer to attempt an understanding of what he believes. ‘Another Side of Bob Dylan’ is the Temptation of Christ, the 40 days and nights in the desert—it is the prophet going alone, leaving those who believe they need him, only to force them to dig deeper into his message.

‘Bringing It All Back Home’ is the completion of this journey—it is when Dylan knew he had found greatness. He blends folk with rock music deftly, never allowing any song to fall simply into either category. Gone are the directly political songs; rather, he is able to embed the possibility of revolution into every line, turning songs of the personal into rambling prophecies of the last days of earth, as with “It’s Alright, Ma (I’m Only Bleeding).” Each line can be taken as its own maxim, its own prophecy, and Dylan throughout this album confirms his role as the oracle. “He not busy being born / Is busy dying / Temptation’s page flies out the door / You follow, find yourself at war” captures this ability to at once capture specificity and remain entirely open to interpretation. *Bringing It All Back Home* is the realization that the prophet is most powerful when they can never be understood. Each song makes you confident you are in the presence of, and listening to, something important, and if you don’t understand it in time you will—the prophecy will reveal itself. It is in these three albums we see Dylan embrace the inauthentic and use it to further his message; it is here we see him realize that authenticity leads to understanding, and when you are understood your message ends. Dylan embraces the inauthentic, and it lets him live forever.

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Ana Roberts is a writer, musician, and cultural critic.

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Tyler Cowen

Film

Sentences on Conceptual Art (1969)

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Sol LeWitt, 123/Six Three-Part Variations Using Each Kind of Cube Once, 1968-1969.

Sol LeWitt, October 15th, 2024

Two years before this text was written, Sol LeWitt published ‘Paragraphs on Conceptual Art’ which can rightly be seen as the first public recognition of a new art form that was sweeping the avant-garde. LeWitt was a pioneering artist in this field, and as he proved in that writing, it’s greatest practicing theorist. This text is a follow up to that work, written when ‘Conceptual Art’ as a genre is widely accepted and recognised. His goal, then, was not to explain but to illuminate, and provide a set of maxims that artists can follow to create art that transcends the boundaries of what was seen as possible. It was first published in 1969 in issue 1 of "‘Art-Language’.

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1. Conceptual Artists are mystics rather than rationalists. They leap to conclusions that logic cannot reach.

2. Rational judgements repeat rational judgements.

3. Illogical judgements lead to new experience.

4. Formal Art is essentially rational.

5. Irrational thoughts should be followed absolutely and logically.

6. If the artist changes his mind midway through the execution of the piece he compromises the result and repeats past results.

7. The artist’s will is secondary to the process he initiates from idea to completion. His wilfulness may only be ego.

8. When words such as painting and sculpture are used, they connote a whole tradition and imply a consequent acceptance of this tradition, thus placing limitations on the artist who would be reluctant to make art that goes beyond the limitations.

9. The concept and idea are different. The former implies a general direction while the latter are the components. Ideas implement the concept.

10. Ideas alone can be works of art; they are in a chain of development that may eventually find some form. All ideas need not be made physical.

11. Ideas do not necessarily proceed in logical order. They may set one off in unexpected directions but an idea must necessarily be completed in the mind before the next one is formed.

12. For each work of art that becomes physical there are many variations that do not.

13. A work of art may be understood as a conductor from the artist's mind to the viewer's. But it may never reach the viewer, or it may never leave the artist's mind.

14. The words of one artist to another may induce an ideas chain, if they share the same concept.

15. Since no form is intrinsically superior to another, the artist may use any form, from an expression of words, (written or spoken) to physical reality, equally.

16. If words are used, and they proceed from ideas about art, then they are art and not literature, numbers are not mathematics.

17. All ideas are art if they are concerned with art and fall within the conventions of art.

18. One usually understands the art of the past by applying the conventions of the present thus misunderstanding the art of the past.

19. The conventions of art are altered by works of art.

20. Successful art changes our understanding of the conventions by altering our perceptions.

21. Perception of ideas leads to new ideas.

22. The artist cannot imagine his art, and cannot perceive it until it is complete.

23. One artist may mis-perceive (understand it differently than the artist) a work of art but still be set off in his own chain of thought by that misconstrual.

24. Perception is subjective.

25. The artist may not necessarily understand his own art. His perception is neither better nor worse than that of others.

26. An artist may perceive the art of others better than his own.

27. The concept of a work of art may involve the matter of the piece or the process in which it is made.

28. Once the idea of the piece is established in the artist's mind and the final form is decided, the process is carried out blindly. There are many side-effects that the artist cannot imagine. These may be used as ideas for new works.

29. The process is mechanical and should not be tampered with. It should run its course.

30. There are many elements involved in a work of art. The most important are the most obvious.

31. If an. artist uses the same form in a group of works, and changes the material, one would assume the artist's concept involved the material.

32. Banal ideas cannot be rescued bv beautiful execution

33. It is difficult to bungle a good idea.

34. When an artist learns his craft too well he makes slick art.

35. These sentences comment on art, but are not art.

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Sol LeWitt (1928-2007) was an American artist and art theorist who was a founding figrue in the ‘Conceptual Art’ and ‘Minimalist’ movements.

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Iggy Pop Playlist

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Iggy Pop is an American singer, songwriter, musician, record producer, and actor. Since forming The Stooges in 1967, Iggy’s career has spanned decades and genres. Having paved the way for ‘70’s punk and ‘90’s grunge, he is often considered “The Godfather of Punk.”

Ornament and Crime

Questlove Playlist

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Questlove has been the drummer and co-frontman for the original all-live, all-the-time Grammy Award-winning hip-hop group The Roots since 1987. Questlove is also a music history professor, a best-selling author and the Academy Award-winning director of the 2021 documentary Summer of Soul.

The Chariot (Tarot Triptych)

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Name: The Chariot
Number: VII
Astrology: Cancer
Qabalah: Cheth

Chris Gabriel October 12, 2024

The Chariot secures the domain of the royal cards which have come before it. This is the card of empire and of the strength which maintains it. Each iteration shows an armored figure and his chariot.

In Rider, we find a stern looking man adorned in beautiful armor. His skirt bears alchemical symbols, and his shoulder pads are lunar faces. He has a starry crown and wields a baton. His gray chariot has a winged disk, and starry curtains, and At the center is the mark of a wheel and axle. His chariot is drawn by two monochrome sphinxes. Behind him is a large kingdom.

In Thoth, we find a traditional knight in amber armor seated in Lotus position. He bears cup of the Holy Grail, blue with the red blood of Christ in the center. His helmet is topped with a blue crab. His red chariot is drawn by the four beasts in sphinx form.

In Marseille, we find a young man with long blonde hair, wearing colorful armor with shoulder pads which are lunar faces. He bears a baton. His chariot is drawn by two horses of red and blue.

In each iteration, we find an armored man balancing dual forces, the hard and the soft, the severe and the gentle. The Chariot is Cancer,  it is the two claws and hard shell of the crab. This is the nature of the imperial army, the hard defenses keep what is within safe.

Cancer is the sign of empire; it occupies much of July, a month named for Julius Caesar, and of course the United States was born in Cancer. Cancer is concerned with the home, and with the domain. For a crab this can be a tide pool or a rock, but for an individual or a nation, the question is how large of a home one can have. How far can our borders span? How much space can be made safe? How much space can be controlled?

The Hebrew letter associated with the Chariot is Cheth, meaning the fence. Thus the domain of Cancer establishes walls and fences, and defends them with the military. A nation’s borders are defined solely by violence, in a constant test of whether the claws of cancer can frighten away those who would seize it. 

In the personal dimension, the Chariot is the car. As Gary Numan says: Here in my car I feel safest of all. I can lock all my doors; it’s the only way to live: in cars.

And as Paglia writes, advancing past “a room of one’s own” to a car of one’s own. The car is chariot, armor, and weapon all in one. It allows for endless individual travel, safety, and expansion. It is the dream of Cancer.

When we pull this card, we may have to defend our space from an imposing force, or we may have to hop in the car and make space somewhere far away.

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Chris Gabriel is a twenty four year old wizard and poet who runs the YouTube channel MemeAnalysis.

CHANNEL, SOCIAL, READINGS

Film

The Power of a Heavy Sigh

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Analogical Diagram, Tobias Cohen’s Ma’aseh Tuviyah.

Vestal Malone October 10, 2024

 A mirror, a polaroid selfie, the surface of a cool mountain lake pre-immersion… we see ourselves in these reflections, but they don't explain who we are, or why, or how others perceive us. Bodies, images,  faces, names, styles, reputations, and qualities of character; all a part of some definition of ourselves, yet none truly capture the whole. Only the mind's eye, carefully listening from the inside out with breath as guide, can see the physical and emotional self in their entirety.

The perfectly divine design machine of the human body may appear symmetrical but its balance is asymmetrical: our liver,  gallbladder, the “good side” of our face for the family portrait, right or left handed, goofy foot or regular, all contribute to a lack of balance within ourselves. Even those that appear symmetrical - the kidneys, lungs, eyes, legs, ovaries, and arms - have subtle differences. And the gray matter, balanced atop the spine, encased by the skull, with the duties that control every aspect of our existence – the sacred left brain, the mundane right brain – separate yet united, floating and dancing with the breath. The simple wisdom of this twin organism can create a breath and relax the body without the mind's conscious choice getting in the way. The heavy sigh.

To begin to know the self from the inside out, one must invite the mind to follow as breath fills the lungs, like a pitcher filling with water. Focus and notice the body's details, truly observing each cell, and you can begin creating an opportunity to hit the “pause” and then “reset” button allowing the body to harmonize itself. The heavy sigh.  

Sitting at the office or in traffic, dancing, surfing, receiving bodywork or practicing yoga are all opportunities to follow the breath with the mind, bring oxygen, and clear stagnation. The breath is the best chiropractor, especially lying or sitting still. As the lungs move to inflate and then release, travel along the mind's path until the focus blurs and flow begins. The body is designed to release itself, but it needs the mind to get out of the way as it waits for the heavy sigh. It can't be controlled, only invited, and when it comes, a powerful release to mind and body happens in the exhale.

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After her University education (BA in English Literature and philosophy, minor in music),  Vestal Malone followed the call to study her hobbies of yoga and therapeutic touch a the Pacific School of Healing Arts and continued in the Master's program of Transformational Bodywork  with her mentors, Fred and Cheryl Mitouer, and assisting with their teaching. She went on to teach her own Therapeutic Touch workshops in Japan,  hatha yoga in America, and study Cranial Sacral Therapy with Hugh Milne and John Upledger. She has had the honor of doing bodywork with professional athletes, laymen and nobility for over 25 years. Vestal is a mom, a backyard organic gardener, and sings soprano in her church choir on a little island in the middle Pacific ocean. She hails from Colorado and Wyoming and migrates every summer to her family ranch to ground in the dust of her roots.

Jason Louv