This article is excerpted from Darklore Volume 9, which is available for sale from Amazon US and Amazon UK. Darklore 9 features essays from Alan Moore, Mike Jay, Robert Schoch and others, on topics ranging from hidden history to the occult.
Kerry Thornley was born on April 17th, 1938 in Whittier, California, the very same conservative bastion of Orange County blandness that bestowed upon us the honorable Richard M. Nixon, who some consider the physical embodiment of the Curse of Greyface.1
In 1958 – as an apparent counterbalance to Nixon’s ascension into the office of Vice President – Thornley and his teenaged pal Greg Hill (while sipping coffee in a Whittier bowling alley) inadvertently invoked Eris, the Greek goddess of chaos and discord. In the aftermath of their caffeine-induced vision, Hill and Thornley founded the so-called spoof religion Discordianism, as well as its disorganizational branch, The Discordian Society.
Initially an in-joke between Hill and Thornley, by the late 1960s the Discordian Society began to attract a loose knit group of writers, artists and free spirits who often adopted comical Pope names. Thornley embraced the Discordian persona of Lord Omar Khayyam Ravenhurst while Greg Hill became known as Malaclypse the Younger.
Other Discordian Popes included Playboy editors Robert Anton Wilson (Mordecai the Foul) and Robert Shea (Josh the Dill), who in tandem co-authored the counterculture classic, The Illuminatus Trilogy, with the first book in the series dedicated to none other than Hill and Thornley. Throughout Illuminatus are numerous references to Discordian memes such as The Law of Fives, The Sacred Chao, and the John Dillinger Died For You Society.
Many Discordian activities concerned pranks designed to not only poke fun at organized religion and uptight people, but also as a means of illumination through the use of surreal and irreverent humor. In recent years, the Discordian Society has grown into a worldwide underground phenomenon, although the only thing that its Popes and Momes can generally agree upon is that tried and true Discordian maxim: “We Discordians must stick apart!” For further information/confusion refer to Principia Discordia or How I Found Goddess And What I Did To Her When I Found Her.
During Thornley’s junior year of high school in the spring of 1956, he enlisted in the Marine Corps Reserves, attending boot camp that summer, then returned to high school in the fall of 1957 for his senior year. The following year he attended the University of Southern California as a journalism major, but quickly lost interest in pursuing the academic life.
A budding writer intent on traveling the world, Thornley figured the most immediate way to do so was by fulfilling his two-year active duty in the Marines. Kerry enlisted in the spring of 1959, and his first stop was El Toro Marine Base, located near Irvine, California. It was here that his life was forever altered when his path crossed that of Lee Harvey Oswald.
The Prankster and the Assassin
At the moment I have every reason to believe I may get 20 years in a Louisiana prison for: 1) having gone to USC at the same time as Gordon Novel did; 2) having written a novel based on Oswald which re-inforced his apparent Marxist cover; 3) having been from that point out the victim of either the most fantastic chain of incriminating coincidences or the most satanically evil plot in history…
I was never very interested in the Kennedy assassination until lately. But goddamn and sweet Jesus do I want to see those bastards brought to justice now! Not out of revenge, but just simple self-preservation.
As I’ve been telling people, I’m up to my ass in a cheap spy novel. And right now that means I am in over my head.
– Letter from Kerry Thornley to Greg Hill, dated February 17th, 1968
Kerry Thornley and Lee Harvey Oswald were stationed at El Toro over a three month period, and much of their interactions occurred either during off duty hours at the rec hall, or in between drills and field exercises when the two engaged in ... Read More »
Throughout history, humans have have believed in, and sometimes hunted for, creatures that are not of this world. From medieval occultists who attempted to invoke angels and demons via magick circles, invocations and amulets, to modern-day ghosthunters with their electronic devices, invisible, incorporeal entities have sometimes been as much a part of the landscape as the everyday physical objects surrounding us that we can touch and see.
The modern, scientific view has these entities as products of the imagination; our pattern-seeking minds combining with our evolutionary survival instincts and desire to feel in control, to create phantoms out of nothing. The 'other world' does not exist; its imaginary denizens therefore cannot invade our own world and affect us, as they don't exist in the first place.
How ironic, then, that the modern scientific world has now created its own 'other world' - the world of computer-generated, virtual realities - and the creatures that populate any of those worlds can now manifest within our own plane through augmented/mixed reality. For those with phones to see...
This month, the infernal gates to this other world were thrown open. Within a week of its release, the game Pokémon Go amassed a similar number of active users to that of Twitter - with all those players running about their neighbourhoods, seeking the incorporeal monsters now inhabiting our environment, that can only be seen through a special, magical scrying device.
Unlike the rare and much-sought-after occult tools of yesteryear, however, this scrying device is a near-ubiquitous piece of equipment that lives in most people’s pockets or handbags. And while the augmented reality of Pokémon Go may be a reasonably crude first step (though that is of course, relative to what the future holds), as new devices are created and eventually offered to the mass market - such as Microsoft’s ‘HoloLens’, and the much-discussed upcoming product from Magic Leap - the other planes of ‘reality’ available to us will become more and more ‘real’ in their fidelity and detail.
In effect, we are all going to become ‘walkers between worlds’...
Move the dial one way, and you get reality. Move the dial the other way, and you get virtual reality. Now imagine dialling your entire environment between virtual, and real worlds.
I would imagine those people who have undertaken serious practice of ritual magick, or shamanic journeys via psychedelics, would find the way technology can now overlay other realities on our own rather intriguing, in multiple ways.
Firstly, on a philosophical level: if these coherent realities can emerge simply from within the 1s and 0s of a computer chip, could it be argued that the worlds occultists and shamans visit - sometimes elsewhere, sometimes overlaid on our own reality - are also coherent planes of information, only able to be accessed via certain technologies? Could DMT visions be considered, rather than a nonsense hallucination, actually an overlay of the same type, allowing us to see things that do exist, but are not visible without the necessary equipment?
What is the ontological status of even computer-generated holograms? They are not physically there, but you could eventually set them up to ‘augment’ your senses and show what is there but you can’t see (outside of your umwelt) - e.g. an overlay of the magnetic fields you are walking through. And if a scary VR experience can affect your body - from making you sweat, to raising your heart rate (or perhaps even causing a heart attack?) - can we really describe it as ‘imaginary’, and with no real-world effects?
Philosopher David Chalmers addressed this question in a recent video interview posted at Aeon:
I’m inclined to think that if we’re in a virtual reality and that’s been our environment for a long time, and we’re interacting with it, it’s not clear to me whether that’s any less real…more and more of the interactions we actually have are becoming virtual. I can at least imagine the day when, once we have so many virtual interactions, that life in this virtual world begins to seem at least as appealing as, say, a trip to Mars. It’s going to be a new destination, it’s going to be different from our old reality, but it’s nevertheless, a reality.
Secondly, on a practical level: can the development of technologically augmented reality enhance the experience of occultists, shamans and would-be mystics; be used as a tool to take things to the next level? Already, I have seen mention from a few practitioners of magick about the possibility of using computer-generated environments - for example, in conducting a simple Lesser Banishing Ritual of the Pentagram:
In a recent interview, Alan Moore mentioned his interest in virtual reality (begins around 39:10) being piqued by the realisation that people can share an experience, "in a space that doesn’t actually exist in this continuum, but yet is a real experience”. His suggestion, rather than thinking about using it to play an adrenaline-pumping 3D shooter, was...
What about spiritual experiences? What about these difficult to reach, transcendent spaces that we hear about from the world’s various religions and mystical systems? Why don’t you do that with virtual reality? Why don’t you see what happens? Because, what is the difference between a ‘real’ mystical experience, and a virtual mystical experience?
A preliminary exploration of this idea can be found in this ‘immersive’ 360° music video made by film-maker Logi Hilmarsson, which is "designed to put the viewer in a mystical state, taking him through visions one can get in a deep meditative or psychedelic state" (made for watching in VR headset, though if you don’t own one, you can still click and drag the video to understand the concept behind it).
On the other hand, is our imagination the crucial ingredient in exploring the ‘other worlds’ of magick and mysticism? Is using augmented reality only going to weaken that fundamental tool, weakening our mystical muscle?
I don’t really have any answers to the questions posed in this article. But I would certainly enjoy hearing all of your thoughts (and own questions) about it, as the topic fascinates me, and as technology progresses things will only get more interesting!
Preface to The Power of Ritual
by Robbie Davis-Floyd
The Power of Ritual has grown out of my thirty years of research on ritual and technology in American childbirth, and in particular, out of a workshop I have often presented on “The Power of Ritual” to diverse groups around the country. Audiences for this workshop have included priests, psychotherapists, physicists, female professionals, social scientists, health care practitioners (nurses, midwives, physicians, childbirth educators), men’s movement participants and workshop leaders, business managers, New Agers, university students, drug and alcohol addicts, members (or former members) of cults, and aerospace engineers. During the course of these workshops, I have often noted a high level of confusion among people who are designing and performing rituals on a regular basis as a part of, for example, religious or spiritual retreats, psychotherapy intensives, men’s movement weekends-in-the-woods (popular in recent past decades), and self-help seminars. They tell me that they “intuit” what ritual is all about, but their sense of it is vague, unformed. They come to my workshops to find out what they themselves are actually up to! I am always delighted when such people show up in my audiences, as one of the major reasons why I started teaching these workshops was my concern about the uncritical use of ritual that has characterized the explosion of interest in the new spirituality, alternative healing, and self-help movements, to name only a few. Ritual is an extraordinarily powerful socializing tool that can be just as easily manipulated for ill as used for good. The naiveté of many contemporary ritual practitioners has worried me for a long time, and these workshops—and now this book—serve as my way of combating that naiveté. I often receive letters of thanks from such practitioners for “raising their consciousness” about precisely how ritual works, about its very real benefits, and about its equally real dangers. This information enables them to be more conscious and more responsible about the way they use the rituals they create.
My interest in ritual developed both from personal experience and from my anthropological studies of American childbirth, midwifery, and obstetrics. My childhood in Casper, Wyoming was punctuated with ritual events, many of which focused around the local rodeos that happened during the summers, and the seasonal celebrations of Easter, Thanksgiving, and Christmas. But my deepest ritual imprinting came from growing up in the Presbyterian Church. Although I moved away from that religion in later years, the hymns we sang in church every Sunday, the vivid memory of the light streaming through the stained glass window showing Jesus’ ascension, the feeling of peace and completion that would descend over me as the minister raised his arms to give the final blessing—all these still resonate in my being and provide me with a sense of stability. In particular the words of the Doxology, which I must have sung at least 500 times during my childhood churchgoing years, still give me the goose bumps I used to get as I rose as one with the whole congregation, to sing joyously:
Glory be to the Father, and to the Son, and to the Holy Ghost
As it was in the beginning, it is now and ever shall be
World without end, Amen, Amen
As I typed those words just now, singing as my fingers moved over the computer keys, that same uplifting feeling surged inside of me, goose bumps popped out on my arms once again, and I was right back in memory inside that beautiful church staring at the light shining through that stained glass window. Such is the power of ritual to affect our emotions, even decades after the fact.
But now as I reread the words of the Doxology, my critical faculties come into play: that song, which purports to be so timeless and so universal, does not encompass certain facts that I accept as reality. Things are not as they were in the beginning—in fact, change is the one constant of both human and universal experience. Our world is not “without end” —one day, billions of years from now, the Earth will be swallowed up in flames when its sun turns into a red giant. And there are no females and no “female principle” in that song, only a father, a son, and an androgynous spirit which is the closest the Presbyterianism of my youth could get to acknowledging that males are not the only gender. So I can’t even find myself in its words—they do not charter my existence, like a good myth should. As an experiment, I sing the song once more and note that in spite of my intellectual objections, the goosebumps and uplifting sensation return. As we shall see throughout this book, rituals primarily affect our emotions—through triggering a powerful emotional response, ritual can get people to believe or at least resonate deeply with ideologies that they might intellectually reject.
In my early years as an anthropology student during the 1970s, I studied shamanism and ritual healing in Mexico, and worked for a time with two Mexican shamans, one traditional and one thoroughly cosmopolitan. Those experiences, which involved both anthropological observation and personal participation in rituals of various sorts, taught me a great deal about ritual’s flexibility as I saw it stretch to encompass the contrasting realities of the pre- and postmodern worlds. I watched with amazement as the people participating in the rituals that the traditional shaman had been performing for decades suddenly began to include American New Agers seeking connection with the earth and with traditional cultures—in Don Lucio, the traditional shaman I worked with, I guess these seekers found at least a facsimile of Castaneda’s Don Juan. And I was equally fascinated by the postmodern shaman, Edgardo Vasquez Gomez. A wealthy upper class Mexican gentleman, he had studied traditional shamanic techniques all over Mexico, and was eclectically combining them with a European esoteric spiritual system based on the works of Gurdjieff, which invited individuals to “wake up” to a greater awareness of everyday life. His use of ritual to stimulate this kind of awareness in his followers was masterful; watching him manipulate people’s states of consciousness was a lesson to me in the intentional use of ritual to achieve instrumental (practical) ends. (Both Don Lucio and Edgardo are now deceased.)
Perhaps my deepest engagements with ritual came during my participation, in later years, with a New Age healing group that evolved, over time, into a cult. I got involved in part because I wanted to do an anthropological study of that group. I watched and participated and took notes as their at-first tenuous belief system crystallized into an intensely tight and cohesive worldview. For the first two years, I didn’t believe a word of it—it was just a story, albeit a fascinating one, and my anthropological detachment remained intact. But the ritual process, as we will demonstrate in this book, can be overwhelming. Embarrassing as it is to admit, against my will I eventually got fully converted to that worldview. The moment of conversion was a devastating experience (described ... Read More »
In the early hours of Saturday morning, ignoring the blare of children's television, I muzzily and reflexively poked at the Twitter icon on the battered screen of my knackered phone. Down I scrolled through the dozens and dozens of updates I'd missed during my five or so hours of child-interrupted sleep until I came upon one by comic artist Jamie Smart. It read
Oh my god. There was a fifth housemate in The Young Ones and she was terrifying.
Huh? I blinked, took a big swig of my bitter, luke-warm, instant coffee, and clicked the link Jamie had posted.
On Business Insider Australia I read the headline REVEALED: There really was a creepy fifth housemate lurking in cult British TV show The Young Ones. The article had been posted that very morning (18th June, 2016). What the...?
For those of you who don't already know, The Young Ones was a seminal, anarchic comedy series that ran on the BBC for two series between 1982 and 1984. Much like Monty Python, but in the era of VHS, The Young Ones became a show that many of us who were born in the 1970s ended up watching again and again and again. Business Insider news editor Peter Farquhar had, it turns out, quite recently watched a video on YouTube entitled The Young Ones ~ The 5th Roommate, which had been posted back in July 2012. This video had been inspired by a 1999 posting on The Easter Egg Archive website, which took its cue from a page last updated the previous year on a now defunct site called The British Comedy Library (still, thankfully, available via The Internet Archive's wonderful WayBack Machine). The strange person at the back of the house is the title of the page. It contains a few quotes from viewers who have emailed in to the site about something they've spotted re-watching the original 1982 series of the BBC comedy show The Young Ones. Things like
Has anyone else noticed the strange person who appears to share the flat with the guys. If you look carefully in the first five episodes you can see a mysterious person with long black hair who appears sitting against walls in the background of quite a few scenes.
And yes, the 2012 YouTube video shows it: a fifth housemate appearing at least once in every episode of the entire first series. She never moves, she never speaks, you never see her face, and her presence is never acknowledged by any of the other characters, but she's there.
This, apparently, blew Peter Farquhar's mind so much that he ended up contacting some of the people involved with the series including one of the writers, Ben Elton. Elton's prompt and short response was he had no idea what he was on about. A few days later however, Farquhar received a response from another member of the Young Ones team - Geoff Posner, who was one of the three directors on the series.
In his reply Posner said that he and fellow director Paul Jackson
thought it would be funny to have some ghostly figure in the background of some scenes that was never explained or talked about. Hair all over the face so you shouldn't be able to decipher the gender, either. The fact that we forgot to do it consistently shows what a bunch of amateurs we were in them days.
In his article Farquhar goes on to write
So maybe the fifth housemate idea wasn’t such a big deal to the cast and crew back then. Often what artists think of their own work is only half of the story. The other is what impact it has on the audience and its legacy and in this regard, “The Young Ones” still stands up incredibly well 34 years after it first aired. The appearance of the running “fifth housemate” gag is a great example.
Posner's short email explanation was, happily, enough to allay Farquhar's worries, and general sense of unease about the mysterious fifth housemate. Not mine though. No, not mine. Because you see, to me, Posner's explanation doesn't quite make sense. The fifth housemate - or the ghost as we should probably more accurately call her - isn't ... Read More »
Earth: a Prison Planet. A planetary panopticon where the convicts happily write their own police files and track their own movements, sharing them with the Stacks [Google, Facebook, Apple, Amazon and Microsoft]. As will be explored in detail in this post, through understanding this, and planning a planetary jailbreak, a bright green future may await the escapees; and those that were built to hunt us down may lead the way.
Spoiler Warning: key aspects of the current season of Person of Interest are shown and discussed below.
Narratives involving cities or countries split into Exclusion Zones are a popular part of contemporary science fiction films and TV shows. From Monsters, and its plot of a North America divided following a panspermic alien invasion at the start of this decade, through to the new series Cleverman where "The Zone is all at once an exclusion area, a prison, a refugee camp, a refuge, a camp, and a ghetto." The TV shows Colony and Containment being two other obvious examples.
The idea of the Zone stretches back into the 20th Century of course, to the book Roadside Picnic via the film Stalker and made real by the Chernobyl Exclusion Zone. The Zone the Strugatsky brothers wrote of was a dream-like, magical place. The Zones audiences are watching today are the stuff of nightmares - and the building blocks of a Prison Planet.
This is the nature of the post-cyberpunk condition. What was previously a utopian dream - we're talking about the Internet in particular here - has become an ever-increasing dystopic nightmare. But to opt out is to lose your voice in the global conversation, and the chance to plant the seeds of change; even if those seeds grow into nothing more than dank memes - retweeted and forgotten. What is to be done?
As science fiction writer and futurist David Brin recently advised, in essence - get thee a narrative that can do both:
You don't have to choose! Between pessimism and optimism, that is. A sane person uses dollops of both - simultaneously - to help navigate a path ahead. Because making a better world requires two phases. First finding the errors, snake-pits, land mines and quicksand that lie in wait, as we charge into the future. Those dangers are best revealed by eager complainers shouting “look out, you fools!” It is the supreme value of reciprocal criticism -- and science fiction has played a role, by issuing very effective self-preventing prophecies.”
And that's the point of this post, to act as a "self-preventing prophecy" - to take a tour through the construction project that is the nascent Prison Planet we all occupy, that it might then never come to exist. This will start by examining the commonality between the real-life origins of the space age in 19th Century Russia and the fictional future the Scottish writer Iain M. Banks imagined in his Culture novels. We then move into the present, leaning on the TV series Person of Interest to explain our post-cyberpunk condition - and how it ties into the effects of climate chaos and war - and see how distressingly close the Terminator universe is to being realised. With that understanding established, we'll visit some previous times in history people have attempted to flee the Empire, and learn that this place has its own pseudo-nation - and make some extrapolations about its application today in the "never offline" world.
The film The Matrix was in part a depiction of Philip K. Dick's idea of the Black Iron Prison. The heroes journey the Wachowski sisters gave us started with Neo's seeking to understand the true nature of his life and free his mind. That goal is repeated in this post. See you on the other side.
A few years ago Benedict Singleton wrote an essay, Maximum Jailbreak, that significantly changed my perspective on humankind's multi-century project to spread beyond the planet we call home. In it he explains just who the Russian Cosmists of the late 19th Century to early 20th Century were, what their legacy is, and how that project maps onto the current area of thinking known as Accelerationism.
Singleton neatly summarises the Cosmist worldview with three phrases: "Storm the heavens", "Conquer Death" and "the Earth is a trap." It's that third phrase that we'll be focusing on here to help frame an elaboration of Earth's potential looming future as a Prison Planet.
...this is the characteristic gesture of cosmism, what we might call the “cosmist impulse”: to consider the earth a trap, and to understand the common project of philosophy, economics, and design as being the formulation of means to escape from it: to conceive a jailbreak at the maximum possible scale, a heist in which we steal ourselves from the vault. [Maximum Jailbreak]
As he continues to elaborate - looking at traps as a form of design thinking - there's a coevolution of intelligence at work between predator and prey; between the hunter and the hunted:
It’s a knowledge of traps and how they function that enables one most easily to undo a trap that one is in: a talent for escape is predicated on the same intelligence that goes into entrapment—indeed, in the example of the traps that people set for each other, it’s clear that—as Hyde puts it—“nothing counters cunning but more cunning.” To outfox is to think more broadly, to find the crack in the scheme, to stick a knife into it, and to lever it open for new use. Freighting the environment with a counter-plot is the best device for escaping the machinations in which one is embroiled: a conversion of constraints into new opportunities for free action, technological development as a kind of Hydean accelerationism. [Maximum Jailbreak]
Escaping the trap of Prison Planet will require cunning: most immediately by understanding that it's already well under construction, and crucially, that it may be the impetus for us to fulfill the Cosmists' vision.
That the Prison itself contains the pieces required to not just defeat it, but craft a much better future. Just as the cliche of the inmate using sheets to make a rope and a spoon to dig a tunnel, the things that would be used to contain us may become the instruments of our salvation.
As an event in this alternative history of design, cosmism arrives as a kind of absolutization of its basic principles into a project of generalized escapology... If design is a hustle, then cosmism is the long con—or perhaps more precisely, the most extravagant gesture of lengthening the hustle into a con: not simply an aggregation of hustles—a chain of coin-tricks, each self-sufficient, without bearing on the next—but a process of nesting them into a cultivated scheme or expanding plot, so that each gambit paves the way for the next. [Maximum Jailbreak]
This post will form a bridge between the ideas examined in the Plutocratic Exit Strategy series and those earlier outlined in as an Atemporal People's Republic. Between an Earth where the freedom of movement of 99.99% of humanity is increasingly restricted and every activity and thought monitored - just as the 0.01% are poised to storm the heavens - and a space-based republic where all of humanity is just a fraction of the population of its citizenry; where AIs and Uplifted animals are ... Read More »
In April 2016, the world was rocked by news of the death of Prince Rogers Nelson. One of music’s - or more correctly, modern culture’s - biggest ever stars, Prince was a man of small stature whose shadow of influence was mind-boggling large. Immediate musical tributes from fellow 80s icon Bruce Springsteen, Pink Floyd’s David Gilmour, country star Chris Stapleton, the cast of the hit musical Hamilton, and many others were testament to the respect the man and his music were held in.
For much of the public, Prince was a ‘star’; a hell of a performer who they might have seen playing guitar and piano in different music videos. What most musicians knew, however, was that Prince was - beyond his singing, his dancing, his band-leading skills, and his audio production talents - a skilled instrumentalist of the highest order, on not only the guitar and piano, but drums, bass guitar and more. Indeed, it is difficult for anybody who hasn’t played each particular instrument to truly appreciate how good he actually was.
It is silly to have debates about “was Prince a better guitarist than Clapton” or whoever - there are many ways to value a musician’s skill, whether it’s technical, historical knowledge, talent at improvising, or ability to play ‘for the song’ (among others). Let’s just say that Prince’s live band (on record, he often played all the instruments himself) was filled with musicians of the highest calibre - and if Prince ‘blind’-auditioned for each of the parts of his own band, he would probably have got all of the gigs based purely on his skill on guitar, bass, keyboard and drums.
The almost supernatural array of talents that Prince possessed are enough to have made many wonder as to how anyone could have assembled such a formidable skill-set - remembering that much of it was already fully formed at the time of his debut album, in his teens (go back and listen to his debut album For You, with tracks such as “Just as Long as We’re Together” sounding like an extremely tight band of talented musicians - but it’s all him).
Most accounts of Prince’s life put his skill set down to the twin factors of being a ‘functional orphan’ - he was largely abandoned by each of his parents in turn, and so is said to have spent much of his time playing music - who nevertheless inherited from those parents some serious musical acumen (his father was a jazz pianist, and his mother a singer). His unfortunate family situation - along with his extremely short stature (Prince only stood 5’2”) - are also claimed to have made him absolutely driven to prove himself to the world.
But could there have been an additional factor at work?
A Prodigious Musical Talent
Many people are musically talented. Many also become extremely proficient at their chosen instrument at a young age. However, Prince’s abilities, excelling on multiple instruments, verge on the spooky - the type of talent that gives rise to ‘down at the crossroads’ mythologies. He mastered a variety of instruments rapidly in his youth, to the point of being able to play all of the instruments on his debut album while still in his teens.
With his estate in confusion following his tragic passing, and his legendary control of material being posted online at least temporarily on hold, YouTube has been flooded with video examples of his wonderful talent (though how long they will remain is another question). Here are just a few isolated examples, among many: ... Read More »
Intermediatism and the Study of Religion
by Jack Hunter
Over the course of four groundbreaking books published between 1919-1932,1 Charles Hoy Fort (1874-1932) meticulously presented thousands of accounts of anomalous events that he found documented in scientific journals, newspapers and books at the New York Public Library and the British Museum. In conducting his wide-ranging textual excavations, Fort uncovered impossible numbers of extraordinary reports of fish and frogs falling from the sky, poltergeists wreaking havoc on unexpecting families, spontaneous human combustion, unidentified flying objects, levitations of people and things, mysterious disappearances, apparitions, and so on.2
All of these strange events, according to Fort, had been brushed under the carpet by mainstream science,3 indeed his books were deliberately intended as an out-and-out affront to the scientific establishment, and in particular to the idea that science has essentially ‘sorted it all out’ already. Fort was not at all convinced by this, and his collections of ‘Damned Facts,’ as he called them, served as evidence in support of his suspicions and speculations. Fort obsessively catalogued these ‘Damned Facts’ on small pieces of card, which he stored in hundreds of shoe boxes in his New York apartment, ready to be unleashed in the wild processions of his books.4
Fort’s books would go on to become classics of ‘paranormal’ literature, and inspired others to employ a similarly ‘Fortean’ approach in their own work, notably including writers such as John A. Keel (1930-2009), Colin Wilson (1931-2013), Robert Anton Wilson (1932-2007), and Jacques Vallée, amongst others (some of whose work is discussed in later chapters ofDamned Facts). Fort’s books and approach were also the inspiration behind the founding of the famous magazine Fortean Times, which, since it was first published in 1973, has helped to keep Fort’s eclectic legacy alive.5
The original goal of Damned Facts was to explore what a Fortean approach to the study of religion might look like, with all of its associated anomalous events and enigmatic experiences. The book, however, became something much more diverse. The contributors to Damned Facts each offer their own unique perspectives and insights, and take us to places that we might not immediately associate with ‘religion.’ With this eclecticism in mind, then, what I would like to do in this introduction is to give a basic overview of some of Fort’s philosophical speculations on the nature of science, religion and reality more generally, and then to outline some of my own ideas concerning what a Fortean approach to religion might entail.
Throughout all of his published works on the anomalous, Fort employed a philosophy that he called ‘Intermediatism,’ the basic tenet of which suggests ‘that nothing is real, but that nothing is unreal,’ and ‘that all phenomena are approximations in one way between realness and unrealness,’6 a kind of ontological indeterminacy. He writes:
...in general metaphysical terms, our expression is that, like a purgatory, all that is commonly called ‘existence,’ which we call Intermediateness, is quasi-existence, neither real nor unreal, but the expression of attempt to become real...7
Through the lens of this ontologically agnostic perspective, in which all phenomena take place somewhere along a spectrum between the real and the unreal, Fort was able to explore some exceedingly strange territory, unearthing phenomena that mainstream science had either refused to comment on or had rejected outright. In the process, Fort (often half-jokingly) postulated some intriguing hypotheses to account for his damned data, including, for example, the frightening idea that human beings are, in some undefined way, ‘property,’ and the equally bizarre notion of a ‘Super-Sargasso Sea,’ a mysterious place to which objects are teleported.8 Fort, however, often immediately contradicted and discredited his own theories, and is famous for announcing that: ‘I believe nothing of my own that I have ever written. I cannot accept that the products of minds are subject-matter for beliefs.’9 His agnosticism extended even to his own theories and ideas.
By approaching all phenomena as equally real/unreal, from the common-place and everyday to the most exceptional and far-out, Fort was essentially proposing a Monistic metaphysics, according to which all events, in all their varied manifestations, are, in some sense, fundamentally connected to one another. All are part of the same process of ‘becoming real,’ of moving toward ‘positiveness,’ and all give equal insight into the ‘underlying oneness.’10 Fort suggests that this oneness might best be thought of as a living system, perhaps as a cosmic ‘organism,’ maybe even possessing some form of purposive intelligence and agency.11 This idea was later taken up by John Keel, who suggests the possibility that ‘the earth is really a living ... Read More »
Much like the first post that initiated this “Nightmares of the Future” series, Deconstructing TRANSCENDENCE, this third movie in the Divergent series isn't a great film – which is disappointing, because I actually quite enjoyed the first two much more than other instances of the now well-established post-apocalyptic young adult film genre. We're talking about The Hunger Games of course, and stuff like The 5th Wave and Maze Runner too. The key point the film really serves to make is how played out that genre actually is now, at least its current form. Anyone looking to quickly cash in on it has probably missed the boat by now.
Yet what Allegiant is absolutely perfect for is to serve as an elaboration of the concepts core to the idea of the Plutocratic Exit Strategy that I've been developing - that the Elite are in the process of leaving behind a ruined planet and building their long dreamed of technocratic paradise on the Red Planet (or elsewhere). The film brings that all home; to Earth. It's a rather banal realisation of what actually lies ahead for this planet and its denizens in a century or two, if nothing changes course. For that reason, I have zero hesitation in spoilering the absolute shit out of this film to demonstrate just how this is the case.
Just watch the trailer: it's Fury Road meets Tomorrowland.
Perhaps you remember when I wrote about Fury Road's trailer here, asking of its world:
Is there another instance of humanity across the ocean, that has kept the high tech life of those that came before intact, but are dealing with their own set of uniquely horrifying problems? What is the geography of the end of the world?”
Mad Max : Fury Road slots disturbingly well into this filmic universe.
Immortan Joe could easily be made to work as a cult leader field-testing mind control techniques for the secret technocratic rulers of Earth, hidden away in their shielded, camouflaged cities, invisible tentacles of control reaching into every crevasse.
In the Plutocratic Exit Strategy series I have been sketching the idea a Technocratic Elite in the process of fleeing to Mars from an Earth whose ruined they've benefited from, establishing utopic technocratic colonies there. In the film Tomorrowland they've long been retreating to a parallel dimension to build their perfect world [Spoiler: it didn't go too well]. In Allegiant, it's shown they never left. They just holed up, and let the world burn. That's vastly simplifying it, so allow me to unpack it all now, point by point.
It's New Atlantis at the end of the World
In the 17th Century, Francis Bacon wrote a novel called New Atlantis that depicted his ideal vision of a technocratic community, hidden away on a remote island. He didn't actually finish writing it before he died; it was published posthumously in its incomplete form and has arguably served as inspiration for much of the Technocratic Elite since. The community of New Atlantis were free to pursue their scientific pursuits absent from interference from the masses, and its members would periodically walk amongst the Earth in disguise, gathering new knowledge to bring back. It's literally the prototype for a Breakaway Civilisation, as others have noted recently, and Allegiant might be its most perfect realisation yet.
As the above trailer shows, what the Divergent series' heroine, Beatrice 'Tris' Prior and her companions, discover upon escaping from the post-apocalyptic nightmare of a ruined Chicago is a shielded, highly technology advanced outpost for a technocratic civilisation. The brutal world she's known has just been an experiment overseen from without by these New Atlanteans. Worse, her nightmarish reality has been serving as an entertainment program for its citizens, who've been able to watch the entire drama of her life unfold like they're all ants in some glass colony. The post-apocalyptic Chicagoans are greeted as reality TV show stars by its inhabitants. That perspective on the life and death struggles of the bulk of humanity is a perfect rendering of how the Elite views the rest of the world. Like ants.
Or cattle. And as Tris quickly learns, she's been exactly that: the product of a breeding program.
The Technocrats are Eugenicists
On arrival at the technocratic output established in the old O'Hare Airport, Pris is informed she is the first 'Pure' to be back-bred from the 'Damaged' that are the bulk of humanity now.
For undivulged reasons in the film – maybe they're elaborated on in the books? - the blame for the breaking of the world is put on a period of time where the emergence of a genetically-engineered humanity went disastrously wrong. Some kind of transhuman civil war took place as people started modifying their children, resulting in not just the world being broken, but the bulk of humanity too. They're all termed 'Damaged', and are treated as sub-human; fit only to be experimented on; or, as we'll see later, otherwise interfered with.
The technocratic solution is to back-breed humanity to its original state, using experimental setups like the walled city of Chicago.
Now, anyone paying attention to the current science on the subject knows is total rubbish. Humanity has been in a constant state of evolution, and if anything is a mutant species; the result of cross breading between multiple hominid lineages. We're finding traces of ... Read More »
The ride through the desert countryside is smooth and pleasant, and I try once again to take a shot of the arid landscape with my phone. It's my first visit the Southwest of the United States, and the novelty of the scenery feels almost dreamlike. Add to that the fact I'm riding shotgun with Greg Bishop, host of Radio Misterioso and author of Project Beta --who up until now I'd never met face to face, despite the fact we've known each other and interacted online for almost 10 years-- and that the two of us are driving to the 25th International UFO Congress, at the We-Ko-Pa Resort and Conference Center in Scottsdale, Arizona, to watch the Jacques Vallee --arguably the most notable figure in the UFO field living today-- make his first re-appearance at a public UFO event since who-knows-how-many years (last time he spoke at a public UFO event, he was literally booed out of the stage!) all while listening to Greg's curated collection of weird-ass music, and the surreality of it all reaches 'Fear and Loathing' levels; to the point I almost feel the pressing need to yell "we can't stop here! This is saguaro country!"
Well, the name of the game on this road trip is not Gonzo Journalism, but Guerrilla Advertising: One of the reasons Greg and I decided to travel to Arizona and attend the congress, was because we wanted to promote an anthology of UFO essays Greg had previously posted online on the now-defunct blog UFOMystic, which he's now self-published under the title It Defies Language! --Greg came up with the oxymoronic name, BTW, through the use of the cut-up technique created by William S. Burroughs, one of his personal heroes.
I became involved with It Defies Language! back in October of 2015, when Greg and I were chatting on Skype and I decided to show him some of the caricatures I'd doodled through the years of some of our mutual friends (Micah Hanks, Nick Redfern and others); it was then that Greg asked me if I'd be interested in doing some illustrations for his book, the same way Mike Clelland did for the late Mac Tonnies' The Cryptoterrestrials. Imagine you were the biggest Star Wars fan in the whole world, and then you received a call from J.J. Abrams inviting you to participate in the new trilogy. Of course he had me at 'Hello'!
Consider also how I was unemployed at the time and with nothing to do but worrying about my murky future, and you can see why Greg's invitation was a lifeline which helped me focus on other things besides my dwindling bank account and my self pity. He gave me absolute freedom and only made minor objections to my ideas a couple of times; in return I drew illustrations for every chapter, and even ended up designing the covers for the book. By then I was heavily invested in It Defies Language! and wanted to help Greg in any way I could to ensure its success. So when we learned Vallee was going to the IUFOC we saw it as the perfect opportunity for killing two birds with one stone: Meeting Vallee --whom he had been in brief contact previously, in a failed attempt to invite him to Radio Misterioso-- and attempting to have a private conversation, where we would give him a copy of the book as a token of appreciation; while at the same time preparing flyers, bookmarks and even a few posters I printed in Mexico, which we would use to promote the book among the other speakers and attendees.
* * * * *
Saying the International UFO Conference is the Comic Con of UFO-related symposia is a double-edged compliment. While it is true the IUFOC is the largest event of its kind in the world, its current number of attendees don't even come closer to what Sci-Fi/Fantasy events were gathering in the mid-nineties. And while those gigs keep getting bigger and bigger, it's not preposterous to presume UFO-related conferences are going the way of the dodo. On an article for New York Magazine in 2014, Marc Jacobson pointed out to the dwindling attendance and aging demographic found at the annual MUFON conference in New Jersey, "a far cry from the thousands who attended the MUFON conference in the late 1970s, after Close Encounters of the Third Kind introduced extraterrestrials to the mainstream moviegoer."
Where Jacobson was dead wrong in his piece, however, was in equating the disappearance of UFO conferences to an overall decrease of public interest in the topic, which couldn't be farther from the truth. As I pointed out on The Daily Grail's comment section, Jacobson failed to take into account the Internet's impact in the way people interested in UFOs go about finding new information. In the 70's or 80's, live conferences and the journals published by the civilian UFO organizations were indeed the only game in town when it came to getting the freshest news and updates from researchers; but in 2016, when you can find almost anything about the topic freely online, and researchers are regularly invited to podcast shows, many in the younger generations don't see the point in spending up to a thousand bucks and almost a whole week of their vacation time, so they can sit on an auditorium to listen to a speaker for 45-60 minutes --and without even the chance to press PAUSE in order to play a round of Candy Crush.
That's why online conferences and pay-per-view video streaming are more than likely the way these events will survive in the digital age; if at all. But here's the thing: When you come down to it, the reason why spending all that money and free time is worth your while, is because of what happens AFTER the presentations are over. Getting to see people in the field you always wanted to meet in person is something you will definitely NOT get from your laptop --or even your Oculus Rift.
On the list of people I'd never met before, there was for example ... Read More »
by Mike Jay
The first well-documented hallucinogenic mushroom experience in Britain took place in London’s Green Park on 3 October 1799. Like many such experiences before and since, it was accidental. A man subsequently identified only as ‘J.S.’ was in the habit of gathering small field mushrooms from the park on autumn mornings, and cooking them up into a breakfast broth for his wife and young family. But this particular morning, an hour after they had finished eating, the world began to turn very strange. J.S. found black spots and odd flashes of colour bursting across his vision; he became disorientated, and had difficulty in standing and moving around. His family were complaining of stomach cramps and cold, numb extremities. The notion of poisonous toadstools leapt to his mind, and he staggered out into the streets to seek help. but within a hundred yards he had forgotten where he was going, or why, and was found wandering about in a confused state.
By chance, a doctor named Everard Brande happened to be passing through this insalubrious part of town, and he was summoned to treat J.S. and his family. The scene that he discovered was so bizarre and unfamiliar that he would write it up at length and publish it in The Medical and Physical Journal later that year. The family’s symptoms were rising and falling in giddy waves, their pupils dilated, their pulses and breathing becoming fluttering and laboured, then returning to normal before accelerating into another crisis. They were all fixated on the fear that they were dying, except for the youngest, the eight-year-old Edward S., whose symptoms were the strangest of all. He had eaten a large portion of the mushrooms and was ‘attacked with fits of immoderate laughter’ which his parents’ threats could not subdue. He seemed to have been transported into another world, from which he would only return under duress to speak nonsense: ‘when roused and interrogated as to it, he answered indifferently, yes or no, as he did to every other question, evidently without any relation to what was asked’.
Dr.Everard Brande would diagnose the family’s condition as the ‘deleterious effects of a very common species of agaric [mushroom], not hitherto suspected to be poisonous’. Today, we can be more specific: this was clearly intoxication by Liberty Caps (Psilocybe semilanceata), the ‘magic mushrooms’ which grow plentifully across the hills, moors, commons, golf courses and playing fields of Britain every autumn. But though Dr.Brande’s account of the J.S. family’s trip would not be forgotten, and would continue to be cited in Victorian drug literature for decades, the nineteenth century would come and go without any conclusive identification of the Liberty Cap as the species in question. In fact, it would not be until Albert Hoffman, the discoverer of LSD, turned his attention to hallucinogenic mushrooms in the 1950s that the botanical identity of these and other mushrooms containing psilocybin, LSD’s chemical cousin, would be confirmed.
But if they were obscure to Victorian science, there was another tradition which would appear to explore the ability of certain mushrooms to whisk humans off to another world: Victorian fairy lore. Over the nineteenth century, a vast body of art and literature would connect mushrooms and toadstools with elves, pixies, hollow hills and the unwitting transport of subjects to fairyland, a world of shifting perspectives and dimensions seething with elemental spirits. Is it possible that the Victorian fairy tradition, underneath its twee and bourgeois exterior, operated as a conduit for a hidden world of homegrown psychedelia, parallel perhaps to the ancient shamanic and ritual uses of similar mushrooms in the New World? Were the authors of such otherworld narratives - Alice in Wonderland, for example - aware of the powers of certain mushrooms to lead unsuspecting visitors to enchanted lands? Were they, perhaps, even writing from personal experience?
The J.S. family’s trip in 1799 is a useful jumping-off point for such enquiries, because it establishes several basic facts. First - and contrary to the opinion of some recent American scholars - British (and European) magic mushrooms are not a recent arrival from the New World, but were part of our indigenous flora at least two hundred years ago. Second, the species in question was unknown at the time, at least to science. Third, its hallucinogenic effects were unfamiliar, perhaps even unheard of - certainly unprecedented enough for a London doctor to feel the need to draw them to the attention of his medical colleagues.
In other scholarly contexts, though, the mind-altering effects of certain plants were already familiar. Through classical sources like The Golden Ass, the idea of witches’ potions which transformed their subjects was an inheritance from antiquity. The pharmacopeia and materia medica of doctors and herbalists had long included the drug effects of common plants like belladonna and opium poppies, though mushrooms had featured in them rarely. The eighteenth century had turned up several more exotic examples from distant cultures: Russian explorers describing the use of fly agaric mushrooms in Siberia, Captain Cook observing the kava-kava ritual in Polynesia. In 1762 Carl Linnaeus, the great taxonomist and father of modern botany, had compiled the first ever list of intoxicating plants: his monograph, entitled Inebriantia, had included opium, cannabis, datura, henbane and tobacco. Slowly, the study of such plants was emerging from the margins and tall tales of classical studies, ethnography, folklore and medicine and becoming a subject in its own right.
It was as part of this same interest that European fairy lore was also being assembled by a new generation of amateur folklore collectors such as the Brothers Grimm, who realised that the inexorable drift of peasant populations from country to city was beginning to dismantle centuries of folk stories, songs and oral histories. The Victorian fairy tradition, as it emerged, would be imbued with this new sensibility which rendered rustic traditions no longer coarse, backward and primitive but picturesque and semi-sacred, an escape from the austerity of industrial living into an ancient, often pagan otherworld. Under the guise of ‘innocence’, sensual and erotic themes could be explored with a boldness not permitted in more realistic genres, and the muddy and impoverished countryside could be re-enchanted with imagery drawn from the classical and arabesque. Within this process, the lore of plants and flowers was carefully curated and woven into supernatural tapestries of flower-fairies and enchanted woods; and within this imaginal world of plants, mushrooms and toadstools began popping up all over. Fairy rings and toadstool-dwelling elves were recycled through a pictorial culture of motif and decoration until they became emblematic of fairyland itself.
This was a quiet but substantial image makeover for Britain’s fungi. Previously, in herbals and medical texts, they had been largely shunned, associated with dung-heaps and poison; in Romantic poetry the smell of death had still clung to them (‘fungous brood/coloured like a corpse’s cheek’, as Keats put it). Now, a new generation of folklorists began to ... Read More »