Samhain, 2022; Leonora Carrington and the Philosophic Egg

The Chair, Daghda Tuatha de Danaan, 1955, Leonora Carrington.
Incidentally, the Internet Archive link presented here is a great source for
Carrington images, starting with this page.

"The “Ovum Philosophicum,” which can be translated as the Philosophical or Alchemical Egg, is the principal vessel used in alchemical operations. During the alchemical process, the material, Hermetically sealed in the Egg, is put through a symbolic death and rebirth. When the Egg is cracked, a new mystical substance emerges capable of improving any substance with which it comes in contact."

- An explanation of the Philosophic Egg found here.

"Rather than trying to use this painting to psychoanalyze the artist, it is more productive to see how many symbolic elements are combined within. There are alchemical elements including the large egg on the table, which represents the “Philosophic Egg,” or alchemical vessel. While this term is often used in alchemical texts, visual representations in alchemical texts of a large egg are less frequent. One exception is an engraving that first appeared in Michael Maier’s Atalanta fugiens of a soldier, representing the planet Mars, standing by a furnace about to attack a large egg on a square table with his sword. This illustration was reprinted in Seligmann’s History of Magic, as were two images of the alchemical rose, which in Carrington’s painting floats above, dripping milky white drops to the table below.  Throughout the painting Carrington incorporated the colors of black, white and red, which relate to the three major stages of the alchemical work. Grillot de Givry had included a color plate representing these three colors on hybrid creatures - black eagle/serpents and white eagle/lions or griffins - placed in a landscape below a small hill that contains a tree with red fruit."

"Many of these symbols lent their traditional esoteric meanings to her paintings, but the freedom with which she transformed and blended these symbols in her paintings reveal her very personal adaptations and combinations of found imagery. In her complex combinations of esoteric symbolism, her paintings reflect the structure of esoteric publications during the mid-twentieth century, which likewise presented a multitude of esoteric traditions, while pointing to deeper spiritual powers that could be unlocked through their contemplation. Her use of these symbols stemmed from her own ritual practices and reveal the power she infused into her work to activate the unconscious."

"Many things contributed to the changes in her work from the late 1940s and into the 1960s... Many new publications on esoteric subjects became available in those years. Earlier in Paris, she would have known E. A. Grillot de Givry’s Le Musée des sorciers, mages & alchimistes, a text that inspired many surrealists and was one of the first publications to reproduce images drawn from a myriad of occult paths, including scenes of monstrous devils, demons, witchcraft, alchemy, astrology, physiognomy, tarot, chiromancy or palmistry, divining rods and diagrams of talismans and magic circles."

- Three separate quotes from M. E. Warlick's excellent article: Leonora Carrington’s Esoteric Symbols and their Sources. the first quote cites Carrington's painting with the golden egg, Ab Eo Quod (1956) - inset right - but, thematically, the observations can also apply to The Chair... with the silver egg. Both feature a large egg on a table, a symbolic rose and a color palette of predominately white, black and red.

Inset left above is the enigmatic set of symbols - Carrington's E=MC2, 1969, found on this page. Directly below is Carrington's take on standard alchemical imagery; found at the afore-mentioned Internet Archive.

Black sun/ Sol Niger, 1975, Leonora Carrington.

"Sol niger (black sun) can refer to the first stage of the alchemical magnum opus, the nigredo (blackening). In a text ascribed to Marsilio Ficino three suns are described: black, white, and red, corresponding to the three most used alchemical color stages. Of the sol niger he writes:

The body must be dissolved in the subtlest middle air: The body is also dissolved by its own heat and humidity; where the soul, the middle nature holds the principality in the colour of blackness all in the glass: which blackness of Nature the ancient Philosophers called the crows head, or the black sun."

- Marsilius Ficinus, Liber de Arte Chemica

"Surrealist artist Leonora Carrington painted narrative scenes inhabited by mysterious people and spirits participating in curious rituals. Samhain Skin references the ancient Celtic festival of Samhain, held on October 31 to celebrate summer’s end. Painting on an actual animal skin, Carrington presents animals, human hybrids, and reverse-handwritten references to tribes and deities from Gaelic history. The imagery also alludes to the Sidhe, fairy people from whom Carrington’s grandmother claimed their family had descended."

- Leonora Carrington created several Samhain paintings. The one cited - Samhain Skin (inset right)- can be found in the NMWA collection.

You'll note the central motif of a mermaid figure in the painting... the mermaid (or siren) appearing often in Carrington's work. An excellent example is this stunning triptych found here, which I have never seen before. Speaking of Carrington objects not-seen-before, here's an another outstanding collection.

***

Yes, the witching hours are almost upon us and who better to accompany us to the Land of the Dead then a true expert in the field, surrealist artist, Leonora Carrington, whom I have called on before... on just such a day as this.

This Halloween, however, a tricky time to be sure, we're closing in on one of the most life-affirming shapes there are in this world: the egg. Ah, yes... but, then - and, wouldn't you know it - Leonora Carrington was there before us.

Well, sort of... let us explore...

For the Angels - 3:01; Three's the Charm (annotated)

Angel of Death Victorious - bronze (distressed) - 1923, Herman Matzen.
Also known as the "Haserot Angel," this monument is located in Lakeview Cemetery, Cleveland, Ohio. Above is my B/W version of a photograph found here, credited to Steven Jupina.
(All images within this post can be clicked to enlarge)

"Who, if I cried out, would hear me among the hierarchies of angels?
Even if one of them pressed me suddenly against his heart,
I would be consumed in that overwhelming existence.
For beauty is nothing but the beginning of terror, which we are still just able to endure,
and we are so awed because it serenely disdains to annihilate us.
Every angel is terrifying."

"Every angel is terrifying. And yet, alas, I invoke you,
almost deadly birds of the soul, knowing about you.
Where are the days of Tobias, when one of you, veiling his radiance,
stood at the front door, slightly disguised for the journey, no longer appalling;
(a young man like the one who curiously peeked through the window).
But if the archangel now, perilous, from behind the stars took even one step down toward us
our own hearts, beating higher and higher, would beat us to death.
Who are you?"

- First stanzas from the First and Second Elegies of the Duino Elegies (Duineser Elegien), by Rainer Maria Rilke, 1923. The full English translations by Stephen Mitchell of the first two Elegies can be found here. However, I can't hardily recommend any of the other translations found online. Ideally, it should be read the way Rilke wrote it: in its original German form. Incidentally, Rilke's question "where are the days of Tobias" refers to an enigmatic scripture of ancient origin which relates the story of the youth, Tobias. and the archangel Raphael (See the "A Brief History of Angels" section).

"I turned my sight back to the angel when, suddenly, I noticed his hands - particularly his right hand which was reaching out to me. In English, he said, “Come into my world.” I was wondering why he was speaking to me in English when, suddenly, I heard the translation: “Entre dans mon monde,” and even in German: “Komm in meinem Welt.”

Then, through the music and the angel, I entered into that other world, which exists inside the painting. The whole time, the figures had been calling me there.

The angel changed my appearance, and I became just like one of the little people in the painting. I received a long cape, and I was crowned with coral (just like the woman in profile with the elaborate headdress). It was like a ceremony, initiating me into paradise... I became an angel..."

- Excerpt from Un Autre Monde by Myrette St. Ange (possibly a fictional character) (?) "translated" by Visionary artist, L. Caruna. The painting referred to is an actual painting by Visionary artist Robert Venosa. (inset, above, is a detail from the painting.)


"For painter and philosopher Robert Venosa, art and spirituality were simultaneous. Venosa was a visionary in the most real sense of the word: much of his artistic expression was deeply connected to visions that he had of higher dimensional beings whom he perceived as angels, although a different sort of angel than you might see in popular religious art. At several crucial moments in Venosa's life he was visited by an entity that seemed transcendent of time and space, yet was partially visible in the third dimension. These experiences affected Robert deeply and he attempted for the rest of his life to paint them (example, inset left). Many of his well known works were inspired by these visions, including twin angels Castor and Pollux, and Seraphim."

"Spirit energy, like all universal energy, must manifest itself in form and texture at its own vibratory level. We, in our present stage of time-space evolution are unfortunately limited in our perception of these transcendent substances. But the visionary, in his creative expression, must overstep these limits if he is to resolve his task of bridging the gulf between accepted reality and spiritual postulation”."

- Two quoted paragraphs from Reality Sandwich's article on Robert Venosa {1936 - 2011}: Viva Venosa. The second quote is from the artist and was excerpted from his 1978 publication "Manas Manna." All three paintings posted here can be found on his website.

***

Sorry for the delay, comrades, but my mental engine decided to stall last week just at the crucial moment... possibly flooded by too much angelology! Then again, maybe I've just been wrestling with my own angels lately... or maybe I've been wrestling with yours; it's difficult to say. Understanding the Language of Angels is a little like understanding the Language of Birds - and maybe they're one and the same - but, one thing I've learned: it's impossible to pin down an angel. Moreover, angels are not always "nice."  But, whether you "believe" in them or not - and, very possibly, they couldn't care less -  it is always they who have the advantage. Like birds - up to an including Rilke's "deadly birds of the soul" - they can merely fly away. (Or, even worse, tamper with your mental engine!)

Of course, there are angels and then there are angels. For some people angels are guised as beneficent strangers; those enigmatic humans who seemingly come to us out of thin air (and just in the nick of time) to save the day. For an artist, the Muse is a kind of angel. For a child, a guardian angel is sensed as a protective force. And, as for mystics, well, they seem to be able to experience them firsthand.

As a matter of fact, it is often artists, mystics and children* who actually see angels. William Blake saw angels... especially as a child, and specifically in trees. The American artist Robert Venosa spent his lifetime attempting to represent the "higher dimensional entities" he saw (inset, right).** And, while the poet Rainer Maria Rilke devoted his Duino Elegies to angels, it is also said that his initial inspiration - and the first line of his poem - came from an angel whose voice was carried to him on the wind. The Swiss scientist (and mystic) Emanuel Swedenborg not only saw angels***, but wrote extensively about his conversations with them in a book entitled Heaven and Hell. He writes (found here):

"On the grounds of all my experience, which has lasted for several years now, I can say with full confidence that in their form, angels are completely human. They have faces, eyes, ears, chests, arms, hands, and feet. They see each other, hear each other, and talk to each other. In short, they lack nothing that belongs to humans except that they are not clothed with a material body."

As for the Christian mystics, Saint Francesca comes to mind. She even convinced Church authorities that her guardian angel was a true, substantial entity. In fact, she was formally declared the Patron Saint of Automobile Drivers, because her alleged angel was said to appear with a lantern to guide her whenever she travelled.

And, then there's the matter of Saint Teresa (of Ávila) - not to be confused with Thérèse of Lisieux - and her "ecstasy," but that's so juicy, I'm saving it for later...

Eye of Newt

Still Life with a Salamander - digital - 2005, 2016

"Eye of newt, and toe of frog,

Wool of bat, and tongue of dog,

Adder's fork, and blind-worm's sting,

Lizard's leg, and howlet's wing,--

For a charm of powerful trouble,

Like a hell-broth boil and bubble."

- From Macbeth, (Act 4, Scene 1), William Shakespeare.

"The occult world is the hidden world. But what is it hidden from? Well, the occultists themselves usually insist that the world with which they themselves are familiar is hidden from ordinary vision. Most occultists will say that, while it is quite possible for anyone to see this hidden realm, special preparation is usually needed. The majority of people are quite content to pass their lives immersed in the ordinary world of time and space, oblivious to the fact that it is a world interpenetrated by other worlds in which there is a different time and a different space.

The whole range of occult symbols which have come down to us from the remote past is concerned with giving us information about the nature of this different time and space which is hidden from ordinary sight. How is it possible for a hidden world, or an invisible realm, to be represented in ordinary pictures? Imagine, for example, something we have already mentioned, such as the flames which are used to denote the spiritual realm. When an ordinary person looks at a fire, he sees flames leaping upwards. He probably knows that the flames are fed by oxygen from the air, and that what he is seeing is an incandescent gas. Now, when an occultist or an initiate looks with especially sensitised eyes towards the flames of a fire, he does not see only incandescent gases. He sees a sort of life force which is directly linked with the power of the Sun; he also sees that the fire is animated (like all earthly things) by a special soul-being. Such a soul-being is called by modern occultists a ‘salamander’."

- Quote by Fred Gettings from his Secret Symbolism in Occult Art (1987), found in the online article Salamander as soul-being and hieroglyph of fire.

***

I'm not really officially back to normal posting yet, and I'm not sure when I will be. I'm anxious to get back to the Music Box series before I lose the thread altogether but circumstances dictate that - like it or not (and I don't) - I have to put a great deal more effort into the nuts and bolts (meat-space) side of my existence. It's a survival thing. But, the real question which has always plagued me has come around once again: how does one survive as a corporeal being, and intellectual being, an emotional being and a spiritual being in the phenomenal world of today? One gets the impression that for "most people" - those "ordinary" folks in Gettings' quote (above) - integrating these four modes of existence is not an issue because most are unaware of any existence outside of the corporeal realm. Which may be true, but, I don't believe there are any "ordinary" people.

That being said, when it comes to striking a balance between the four modes of existence, some of us are more flawed than others. In a less complicated world, of course - the superficial world we find on television... glued together by artifice, hype, rhetoric, and generated by meaningless surveys, erroneous statistics, branding and the "common denominator" - any physical or emotional flaw can be fixed by a good diet, a physician, the right variety of potion or powder, or a good pair of running shoes. And, if all of that fails, there's always a dependable life insurance plan. But, in the real world, keeping heart, mind, body and soul functioning together in any sort of optimal way is another story and it rarely ends happily. And, for the artist, the "occultist," the solitary outsider, the unhappy ending scenario is a palpable thing looming cloud-like over the horizon every single day. Poverty is the most imminent threat, but the fear of madness is never far behind...

A Mojo Magic Square (with update)

Mojo Magic Square - digital - © 1981, 2014, DS

(click to enlarge)

"Mojo is magic, magical ability, and the power to get things done. "Mojo" first appeared in the 1920s in the southern United States from the Gullah word "moco" (magic), Gullah being Creole spoken by some groups of African-Americans.  The ultimate root of "mojo" was the word "moco'o," which means "shaman or medicine man" in the African language Fulani.  "Mojo" spread first into mainstream Black English and then general usage primarily through the popularity of jazz and blues music.  Muddy Waters got his 'Mojo working' and Jim Morrison of The Doors called for the Mojo Risin'."
- Quote found here.

"Think joie de vivre, that sense of being alive, joyful, and fully present in the moment. The path to finding your mojo differs for everyone. For some, mojo is a sense of purpose and meaning in your life. For others, it’s reclaiming optimal health or sparking their creativity. Some seekers find mojo by getting in touch with the divine, while others get their mojo by getting in touch with their sexual prowess. For many, it’s all of the above."
- Quote found here.

"So what is a mojo? It is, in short, the staple amulet of African-American hoodoo practice, a flannel bag containing one or more magical items. The word is thought by some to be a corruption of the English word "magic." Others state that it is related to the West African word "mojuba," meaning a prayer of praise and homage, as it is a "prayer in a bag" - a spell you can carry. A third possible derivation is from the Bantu/Kongo word "mooyoo," the magically-charged ashes and ground up bones of an ancestor that are encased in the front of a nkisi ndoki - a fetish-statue made in the form of a human being or animal. This connection with the bones of the dead is interesting, because historically, many mojo hands have indeed contained small bones, either of animals or of humans.

Some root workers top off their mojo bags with parchments upon which are printed medieval European grimoire seals and sigils of talismanic import, particularly the Jewish-derived seals from the Greater Key of Solomon and The 6th and 7th Books of Moses, both of which are sold as sets of seals printed on parchment paper, and are used without reference to the rituals given in the texts of the original grimoire books.

These last items surprise many Caucasians, who are unaware that a strong vein of Germanic and Ashenazi Jewish folklore runs through traditional African-American hoodoo. Still, however strange it may seem to cultural anthropologists in search of "African survivals" in hoodoo practice, it is a fact that John George Hohman's "Pow-Wows or the Long Lost Friend" - first published in America in 1820 and translated into English in 1856 - has long been a staple source of inspiration for conjure-workers in both the African-American and European-American Appalachian traditions, and many a black hoodoo practitioner can cite chapter and verse of "Albertus Magnus," "The Black Pullet," "Secrets of the Psalms," "The 6th and 7th Books of Moses," "8th, 9th, and 10th Books of Moses," and other occult books of European origin."
- From an article found on Lucky Mojo.

A Sator Magic Square in Oppède, France.

"The earliest dateable Sator Square was found in the ruins of Pompeii, which was buried in the ash of Mount Vesuvius in 79 AD. Examples may be found carved on stone tablets or pressed into clay before being fired. Its translation has been the subject of speculation with no clear consensus.

It seems that, in all early examples, it is a Rotas Square that reads "ROTAS OPERA TENET AREPO SATOR" from top to bottom, and from left to right.

The Sator Square is a four-times palindrome, and some people have attributed magical properties to it, considering it one of the broadest magical formulas in the Occident. An article on the square from The Saint Louis Medical and Surgical Journal, vol. 76, reports that palindromes were viewed as being immune to tampering by the devil, who would become confused by the repetition of the letters, and hence their popularity in magical use....

The square has reportedly been used in folk magic for various purposes, including putting out fires (the spell is "TO EXTINGUISH FIRE WITHOUT WATER" in John George Hohman's Long Lost Friend), removing jinxes and fevers, to protect cattle from witchcraft, and against fatigue when traveling. It is sometimes claimed it must be written upon a certain material, or else with a certain type of ink to achieve its magical effect."
- From the Wiki Sator Square entry.

***

Well, it's officially a new year in the western world, but, in the Far East, the lunar new year doesn't occur till February 2nd. (More about that later...) So, it's a relative thing, and if your "mojo" isn't quite working the way you'd like it to, you've got a whole month to get yourself in gear. Now, while "gear" isn't necessarily the operative term when defining the word mojo, dynamo, or dynamic kind of is; so, in the last analysis, you know your mojo is working when your inner world is moving seamlessly in synch with the outer world. My guess is, if one can get that down, then, regardless of all the circumstances beyond one's control, he or she will be A-OK... and as much of a contender in this game of life as anyone else is.

As it happens, mojo is a word that's been used - in various corrupted forms - quite a lot in recent years. Originally it was Hoodoo charm (although not to be confused with this hoodoo) bringing good luck and psychic protection to its bearer. Now, it's a catchword most commonly utilized by motivational speakers, executive coaches, "life" coaches, and self-help gurus when describing formulas for increasing ones productivity*, particularly in the workforce.

But, just exactly what do I mean by the word Mojo?

Mojo is animism... the dynamic energy fluctuation that makes an organism tick. If ones wiring is in top form, ones inner force pulls back and then moves forward in sync with ones conscious desires and motivations. In other words, ones Mojo is "working". On the other hand, if ones wiring has gone awry - for instance, in the case of a series of set-backs, intense trauma or injury of any kind, or just plain chronic disappointment - then ones Mojo is thrown off its game. It isn't as if you've lost it... it's that it's blocked from true expression; in other words, it's broken.

Case in point: the magic square (first image above) is something I've had on my desktop for the past 2 years. Why is this? Well, that's a good question! Before this period, I had just gone through a series of unfortunate events, and was holed up in an unfamiliar town with absolutely no clue - and no hope - for a "brighter future." Without going into details, my mojo was, in fact, at the lowest point of its existence...

The Three Hares; the Moon Hare, a Hare-witch, and Saint Melangell

Three Hares boss, church of St Hubert's, Dorset. Photo Credit: Eleanor Ludgate.

"From the perspective of European folklore, the rabbit is a creature with strong ties to witchcraft and magic. Rabbits and hares were commonly considered to be favorite familiars of witches. Additionally throughout Wales, Ireland and Scotland it was often believed that witches would transform themselves into hares in order to travel about undetected. In the case of the witch or her familiar it was said that the only way to injure or kill the supernatural hare was with the aid of a silver bullet. Interestingly enough, and a concept with potential significance, some European traditions held that the devil himself would often take the form of a hare with only three legs. This inspires further thought when we note that one of the few claimed powers of the Rabbit’s Foot in Europe was its ability to protect against witchcraft. The color of a rabbit was also of importance as some believed that to see a white rabbit was an omen of death, whilst black rabbits were often thought to be the reincarnated souls of ancestors."

- From an article by Matthew Venus entitled The Rabbit's Foot.


"According to local legend, a huntsman called Bowerman lived on the moor around one thousand years ago. When chasing a hare he and his pack of dogs unwittingly ran into a coven of witches, overturned their cauldron and disrupted their ceremony.

They decided to punish him, and the next time he was hunting, one of the witches turned herself into a hare, and led both Bowerman and his hounds into a mire. As a final punishment, she turned them to stone - the dogs can be seen as a jagged chain of rocks on top of Hound Tor, while the huntsman himself became the rock formation now known as Bowerman's Nose."

- From John Page's "An Exploration of Dartmoor", 1889, found here. (A photograph of Bowerman's Nose can be found at the end of this post.)


"Ancient Chinese men before the Han Dynasty believed that there were no male rabbits and female rabbits only became pregnant by watching the moon and spat out babies from their mouths. The origin of the Chinese term for rabbit "tuzi" was drawn from this belief, where tu means 'spit' and zi means 'babies'. This belief was corrected in the Han Dynasty. Mulan Ci, the story of Hua Mulan, talked about the way to tell rabbits' gender by lifting the rabbit by its ears. It was said that male rabbit's feet kept moving while female rabbit's eyes squint."

- From The Symbolic Meaning of Rabbit in Chinese Culture.

***

I've been mulling over the Three-hare symbol since I featured it in my spring post... a lot! Something about its attractiveness and the mystery surrounding it took hold of me and the little wheels started turning. If symbols could speak - and, really, that seems to be the whole point of a symbol - then the rotating three hares were speaking to me. So, what is it about those cunning little rabbits? While I can't say anything for certain, my online research has taken me to so many odd places that I'd feel irresponsible if I didn't try to share some of the interesting bits of information I found along the way...

Hail to the (Mysterious) March Hare...

A stained glass window in the Castle Inn at Lydford.

Photo Credit: Eleanor Ludgate, found here.

Well, officially it's Spring, and it hasn't come a moment too soon... although, if you're like me, you aren't exactly seeing any signs of it yet.

Enter the mad, March Hare...

Let's face it, it's been a long winter. And if you're feeling a little grey around the gills, down in the dumps, and even a tad snarky, then, perhaps, you're in need of a Mythic fix. In which case, I'm here to give you one...

Matrices of Sand; Art Which Heals

"It is possible to undergo a profound crisis involving non-ordinary experiences and to perceive it as pathological or psychiatric when, in fact, it may be more accurately and beneficially defined as a spiritual emergency."
- Stanislav Grof; quote found here.

"Navajo Sandpaintings, also called dry paintings, are called "places where the gods come and go" in the Navajo language. They are used in curing ceremonies in which the gods' help is requested for harvests and healing."
- from Navaho Sand Paintings

(left) Navajo Sandpainting found here.


"The performative power of sandpainting creation and ritual use reestablish the proper, orderly placement of the forces of life, thus restoring correct relations between the patient and those forces upon which the patient's spiritual and physical health depend. The sandpainting works its healing power by reestablishing the patient's sense of connectedness to all of life ( Griffin-Pierce 1991:66)."

- from Chapter 78; Navajo Indians sand painting, The History of Graphic Design, Guity Novin


"After its sanctification, the patient sits on the painting while the chanter performs a ritual to enhance the absorption of its healing power. Immediately afterward, the remains of the painting are taken outside to an area north of the hogan, where they are returned to the earth."

- from Navaho Sand Paintings

"The mandala is a formal geometric pattern showing the floor plan of a sacred mansion. Once the diagram is drawn, in the following
days you see millions of grains of colored sand painstakingly laid into place. The sand, colored with vegetable dyes or opaque tempera, is poured onto the mandala platform with a narrow metal funnel called a "chakpur" which is scraped by another metal rod to cause sufficient vibration for the grains of sand to trickle out of its end.  The mandalas are created whenever a need for healing of the environment and living beings is felt.  The monks consider our present age to be one of great need in this respect, and therefore are creating these mandalas where requested throughout their world tours. When finished, to symbolize the impermanence of all that exists, the colored sands are swept up and poured into a nearby river or stream where the waters carry healing energies throughout the world."

- from The Sacred Art of Sand Mandalas, The Tibetan Monks of Drepung Gomang Monastery (.pdf) 


"The Oglala Sioux Holy Man Black Elk said "You have noticed that everything an Indian does is in a circle, and that is because the power of the world always works in circles, and everything tries to be round" (quoted in Moodley & West, 2005, p. 298)."

- from: Chapter 78; Navajo Indians sand painting, The History of Graphic Design, Guity Novin


"The Mandala is a creation consisting of circles, which start at the center and extend outward. The circle, a primeval natural form – consider the stars, snowflakes, tree trunks – has served as an inspiration to humankind since the dawn of history. People from various cultures discovered that the creation of circular forms facilitated the expression of inner cosmic entities. Native American shamans draw dance mandalas during healing ceremonies; the Shield of David symbol is based on the form of a circle divided into six equal parts; and the Tibetan mandala symbolizes the cyclical nature of life and death."

- Eitan Kedmy, from his website.
 

"Native American Indians regard art as an element of life, not as a separate aesthetic ideal. In indigenous societies, the arts are aspects of public life that bring dancing, poetry, and the plastic and graphic arts together as a single function or ritual as the all-embracing expression. Art is indispensable to ritual and ritual is the Native American Indian concept of the whole life process. Native people see sand painting as indistinct from dancing, dancing as indistinct from worship, and worship as indistinct from living."

- from Native American Art; Sand Paintings

***

I am just about to hang up my "Gone Fishing" sign, meaning I'm going to be off the radar for the next month or two, but I wanted to finish the Matrices thread before I signed off... (unlike a number of other "threads" I've introduced on this blog, only to ultimately leave them dangling).

Happily, the images and quotes I chose for this post adequately describe sand painting, rendering any additional verbiage of my own fairly redundant (and, for this, we should all be grateful). ;-)

However, just a bit about mandalas, sand paintings and the Matrices...

Addendum

A series of drawings by Louise Despont - pencil on antique paper

"I think art is one way in which magical symbols and images can be presented to the public in a way that will not appear threatening. We know from the history of art in the past 100 years, that many genuine schools of occultism came forth to present themselves as what I am going to call mystical schools of painting, of sculpture and so forth. I am particularly concerned about one French school", says Bertiaux. "It is the pataphysical school. It was allied to Dada, surrealism, spiritualism and trance medium ship. The whole idea was that we would explore structures of the unconscious and come back renewed with a new kind of imagery and energy we can focus through works of art. The pataphysicians are my favorites, because what they sought to do was to create a kind of alternative science. I remember a pataphysician telling me, that as metaphysics is to physics, so pataphysics is to metaphysics, which meant an intuitive extension into the abstract or the transcendental or the less known aspects of experience."

 What were the characteristics of this school, I asked?

 "One of the characteristics would be their drawing of inspiration from dream states and a kind of somnambulistic meditation", says Bertiaux. "Another would be the idea that everything has a psychic history. This is related to “the cult of the found object” in modern art, the discovery of “the given.”

We know that there are many artists who will go around looking for what they call “a found

object” – actually they wouldn’t have to look very hard. According to the theory a found object

would “speak” to them and indicate to them that this was what was needed for the artwork of the artist.

The famous American sculptress Louise Nevelson - who worked with large assemblages and collages made from wood and wooden pieces - she had what I call her esoteric school", Bertiaux explains.

"These helpers of Louise Nevelson would get up very early in the morning. She lived in a town house in Manhattan, I believe; and they would go up and down the alleys, looking for discards. They were all kinds of individuals who were perhaps misfits in the outer world, but she believed them to be tremendously psychic. They all worked for her as her technicians, her helpers, in finding objects and wrapping them up in newspapers and paper bags, bringing them home; and then when they had all these treasures before them, they would let the objects tell them where to use them. And this came from a kind of psychic dialogue with the found object – which, I might add, was very similar to what Carl Jung taught many of his patients, to engage in with many natural things in their own experience."

- From: Arts and the Occult - An interview with Michael Bertiaux by Bjarne Salling Pedersen (.pdf file)

***

During the latter half of my research of the astrological sign Capricorn (and its constellation Capricornus) I stumbled upon an interesting man, Michael Bertiaux (b. January 18, 1935). According to Wiki, he is best known for his occult classic, "Voudon Gnostic Workbook", described as: "a 615-page compendium... spanning the sub-fields of Voodoo, Neo-Pythagoreanism, Thelema and Gnosticism". I somehow intuited that this man was someone I needed to acquaint myself with... and, when I pursued the .pdf file link provided, I was really amazed... 

The Magic of Art & The Art of Magic

"Personaje Astral" - oil on board - 1961 - Remedios Varo

"Behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the shadows and the strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of Nineveh or Thebes, on the crumbling stones of the old temples, and on the blackened visage of the Assyrian or Egyptian sphinx, in the monstrous or marvelous paintings which interpret to the faithful of India the inspired pages of the Vedas, in the strange emblems of our old books of alchemy, in the ceremonies at reception practiced by all mysterious societies, traces are found of a doctrine which is everywhere the same, and everywhere carefully concealed. Occult philosophy seems to have been the nurse or god-mother of all intellectual forces, the key of all divine obscurities, and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. It reigned in Persia with the magi, who at length perished, as perish all masters of the world, because they abused their power..."

- Eliphas Levi, from his introduction to Transcendental Magic: Its Doctrine and Ritual, 1856

"Actually, art and magic are pretty much synonymous. I would imagine that this all goes back to the phenomenon of representation, when, in our primordial past, some genius or other actually flirted upon the winning formula of “This means that.” Whether “this” was a voice or “that” was a mark upon a dry wall or “that” was a guttural sound, it was that moment of representation. That actually transformed us from what we were into what we would be. It gave us the possibility, all of a sudden, of language. And when you have language, you can describe pictorially or verbally the strange and mystifying world that you see around you, and it’s probably not long before you also realize that, hey, you can just make stuff up. The central art of enchantment is weaving a web of words around somebody. And we would’ve noticed very early on that the words we are listening to alter our consciousness, and using the way they can transform it, take it to places we’ve never dreamed of, places that don’t exist."

- Alan Moore via a 2013 interview found here.

“In Mexico City they somehow wandered into an exhibition of paintings by the beautiful Spanish exile Remedios Varo: in the central painting of a triptych, titled “Bordando el Manto Terrestre,” were a number of frail girls with heart-shaped faces, huge eyes, spun-gold hair, prisoners in the top room of a circular tower, embroidering a kind of tapestry which spilled out the slit windows and into a void, seeking hopelessly to fill the void: for all the other buildings and creatures, all the waves, ships and forests of the earth were contained in the tapestry, and the tapestry was the world."

- excerpt from Thomas Pynchon's "The Crying of Lot 49" (full quote)

Remedios, I told you that I am making you a spell against [the evil eye]. There it is. Last night I had a fever of 38, auto-suggestion perhaps—I do not feel well enough to go out—Come to see me if you can? Can both of you come to drink your tequila? … Leonora.

- Alleged Note from Leonora Carrington to Remedios Varo written on a drawing - found here.

***

Alan Moore, described as "the greatest graphic novel writer in history" - and, a self-professed magician - has been constellating on the web in recent weeks, beginning with the Mysterious Universe article: Artists Manipulate Minds Using Powerful Magic. Well, that's an attention grabber for sure, but, In the article, Lee Arnold is, for the most part, referring to graphic art; pulling examples from the advertising world, and the slick shlock found on television. But, then, the ways and means by which we're manipulated via the televised world is a given; it goes without saying. In reference to magic however, advertising and commercial iconography is the lowest common denominator - the bottom feeder - of the creative spectrum. It represents mere tricks of the trade, a practiced sleight of hand, and not the workings of the "Magus."

But, it got me to thinking about art and magic, and, although Moore was elucidating specifically on the written word - he is, after all, a writer - my thoughts turned to line and form... as they would, in my perennial investigation of a form language.