The Staircase to the Forest

Susanne Rempt-Staircase 2018
Susanne Rempt-Staircase 2018

The way out is through the door
verging on a vertiginous staircase
the only way is down though from
this skewered perspective that may
paradoxically lead you upward
so ever onward begin the descent,
quickly take the steps but careful
mind the gaps widening fissures
leading you into the dense forest
so easy to lose your bearings here
the sunlight barely penetrates
this vast twilight realm of hidden
dangers patiently waiting preying
in the branches, undergrowth
did you forget your thread, crumbs?
Compass or maps are no use here
in this contorted maze old as time
if by chance you ever do stumble into
the sacred point, the absolute centre
what you will find is a jumble of stone
slabs stained by millennia of sacrifice
the enactment of hushed mysteries
performed to the veiled huntress
forever unrevealed, unknowable
the sacred cannot be witnessed
any verification is defilement
of a majestic divine inhuman purity
transcendence is transgression
punishable by transformations
inexorable sarcasms of fate
so move on, there is something
to be seen here but not by our eyes
let’s just scatter to the wind
stand by the towering waterfall
that pounds, pulverises, wears down
the landscape changing eventually
courses streams you can’t
step in here twice so float flow
towards distant mother pre-adamic
hold hands jump into the swell
feel the caress of the dark masseur
the currents riptides the source
of life an unconscionable dream. .

Monas Hieroglyphica

Monas Hieroglyphica-John Dee 1564
Monas Hieroglyphica-John Dee 1564

In many respects the brilliant but baffling Dr John Dee is the archetypal Renaissance man and magus. Mathematician, astronomer, expert in navigation, advisor to Queen Elizabeth I and the man credited with coining the term ‘British Empire’, Dee was also a very serious magician and occult philosopher who devoted much of his life to the study of astrology, alchemy, divination and the summoning of angels.

In 1564 Dee published his enigmatic treatise on the Monas Hieroglyphica, a symbol of his own design meant to express the mystical unity of all creation. The text was probably devised as a brief introduction to symbolic language; after piquing the learned reader’s interest Dee would presumably then offer to provide personal tutelage on the subject.

The glyph makes an appearance in one of the founding documents of the Rosicrucians, the alchemical allegory The Chymical Wedding of Christian Rosenkreutz. Quite how it ended up there is explored in detail in Francis Yates’s fascinating The Rosicrucian Enlightenment.

Above is the frontispiece to an early edition published in Antwerp. Below are selected images of the glyph from the treatise, as well as John Coulthart’s stunning variation of the Monas Hieroglyphica.

I will leave you with concluding words of the treatise, which could really serve as the guiding maxim for all alchemical/esoteric literature.

Here the vulgar eye will see nothing but Obscurity and will despair considerably.

 

The Blood of a Single Bird

Hans Bellmer-The Brick Cell-Date Unknown
Hans Bellmer-The Brick Cell-Date Unknown

Writing over two centuries ago, the Marquis De Sade remarked with his characteristic poetic outrageousness and provocative flair, “It has been estimated that more fifty million individuals have lost their lives to wars and religious massacres. Is there even one among them worth the blood of a single bird?” As the Sadean scholar Annie Le Brun noted in her excellent The Reality Overload, Sade’s savage negation strikes us like lightning and is an invitation to view an inverted perspective that allows us to ask: what remains of the rationalist foundations we thoughtlessly ascribe to tolerance, humanism and ecology?

Or not, if you are a devotee of The New Optimists, who subscribe to the theory that we are living in the best of times and that the ultimate triumph of progress is inevitable, as long as we carry on the Enlightenment tradition of placing our faith in Reason and Science. Allied to the ‘End of History’ theory that Western style democracy and free market capitalism represents the death of ideology (we can all stop chasing those chimeras, neo-liberalism is the high water mark of political systems that provides the greatest good for the greatest number of people possible), the New Optimists, especially the High Priest of the movement, Steven Pinker, seek to show with quantitative data and any number of graphs that war, poverty and violence are at an all time low, and therefore we should dismiss any lingering unease about this fur-lined prison we inhabit and be happy. Anyone who doesn’t is an irrational, cynical ingrate who hasn’t learned the value of positive thinking.

Employing a Manichean worldview the New Optimists portray science, reason and humanism as unalloyed virtues that has produced all the good and none of the bad, all of which is entirely the product of anti-Enlightenment irrationality.  The criticism that the philosophes of the Enlightenment led to the technocratic genocide of the Holocaust (which is portrayed as a statistical blip), as advanced by the Frankfurt school is contemptuously dismissed out of hand; rather it was the Romanticism that arose as a rejection of reason that was the root cause of Nazism. Even the development of the nuclear bomb with its unprecedented capabilities of annihilation doesn’t overly concern the New Optimists, we could destroy all life on earth, but we haven’t yet, so uncork the champagne!

After surveying the five thousand years of human atrocities that we politely call history maybe the quantity of war and violence might be on a downward trajectory, but that doesn’t negate the suffering of the people in the numerous contemporary war zones one iota. The facile self congratulatory tone of the so-called rational optimists is appalling. Their belief in liberal progress and their denial of the powerful and necessary irrational forces within humanity speaks of a naivety that is neither touching or endearing, rather a dangerous and deluded wishful thinking.

To return to the opening quote by the Divine Marquis, one of the first thinkers who wasn’t blinded by the glare and dazzle of the Enlightenment, who realised the potential for tyranny committed in the name of progress, this furious contrarian understood the enshrinement of human reason would lead to the degradation and devastation of the natural realm. A realm humanity has constantly sought to be divorced from by a persistent denial of our very nature. 

A Heresy for the 21st Century

Jerusalem-William Blake
Jerusalem-William Blake

Increasingly in the Western democracies there has been a polarisation between the ‘progressive’ left and the emboldened hard right that has resulted in a decay of political discourse. As they hold diametrically opposing views regarding almost everything it seems that no compromise is possible, especially as the one aspect they have in common means each side views the other as deluded at best, if not actively in league with evil. The shared trait that can be gleaned through all the glaring differences is a general Gnostic worldview and a belief in gnosis. Reading writers with progressive views one regularly encounters the term woke and a discussion on a given persons degree of wokeness. A central tenet of Western Esotericism (one directly borrowed from Gnosticism) is to wake up to the true nature of the world, beyond the reality directly perceived by the senses. To be woke means you have been roused from sleep and become aware of the power structures that oppress the vast majority of humanity while controlling all aspects of existence on earth. Conversely the alt-right often speak of being ‘red-pilled’, a term taken from The Matrix, a film of pure gnosticism. Take the blue pill and you stay safe in an ersatz world that is little more that a hologram created by malevolent entities; take the red-pill and you see the world as the prison it really is.

To trace how the progressive left and the hard right came to the same conclusion (though with markedly conflicting proposals for solutions) we are going to have to trace the history of Gnostic thought from 2nd Century AD Alexandria via Northern Italy and Southern France in the 12th-14th Century, detouring to take in the Jewish mystics of the Iberian peninsula during Muslim rule and onto the outpourings of a solitary English genius till we reach the 20th Century when a Swiss psychologist, an American science fiction writer, a French Marxist theorist, the Godfathers of Rap and various occultists, confidence tricksters and cult leaders, amongst others, along with a spectacular discovery in the desert laid the ground for the revival of the most perennial of heresies; Gnosticism. All of which to follow shortly.

A Slice of Cake with the Marquis

Portrait of the Marquis De Sade Aged 19-Van Loos 1760
Portrait of the Marquis De Sade Aged 19-Van Loo 1760

I wish it to be a chocolate cake, and of chocolate so dense that it is black, like the devil’s ass is blackened by smoke.’ Marquis De Sade in a letter to his wife Renée-Pélagie from Vincennes prison, May 9, 1779.

During his many years of imprisonment, the Marquis De Sade would bombard his wife, Renée-Pélagie, a woman who expands the definition of long-suffering, with letters containing requests for books, clothes (De Sade was quite the dandy), prestiges (a code word for dildos, to avoid the prison censors redactions) and food. Especially sweets, all kind of sweets.

A typical letter asks for the following in the fortnightly care package sent by Renée-Pélagie, ‘…four dozen meringues, two dozen sponge cakes (large); four dozen chocolate pastille candies-with vanilla-and not that infamous rubbish you sent me in the way of sweets last time.’  Locked in his prison cell and unable to satisfy his numerous passions, De Sade was very specific indeed when it came to the delicacies he could enjoy, as another letter from Vincennes shows, ‘Please send me: fifteen biscuits made at the Palais-Royal, the finest possible, six inches long by four inches wide and two inches high, very light and delicate.’ Frequently, however, the items sent by Renée-Pélagie failed to meet the exacting standards of the Marquis; yet more infamous rubbish, provoking a torrent of scorn and invective from the perpetually outraged prisoner.

In De Sade’s fiction, the pleasures of the table are inexorably linked to the pleasures of the flesh. His libertines are invariably gluttons that indulge in fantastical meals in preparation for their orgies. As Noirceuil explains to Juliette, ‘Our cocks are never as stiff as when we’ve just completed a sumptuous feast.’ Examples abound in his libertine novels of such repasts, which he obviously planned with some care, as the following extract from La Nouvelle Justine of a meal consisting of eighty-nine dishes shows:

They were served two soups: one Italian pasta with saffron, the other a bisque au coulis de jambon, and between them a sirloin of beef à l’anglaise. there were twelve hors d’oeurves, six cooked and six raw. then twelve entrées – four of meat, four of game and four of patisseries. A boar’s head was served in the middle of twelve dishes of roast meat, which were accompanied by two courses of side dishes, twelve of vegetables, six of different creams, and six of patisseries. There followed twenty fruit dishes or compotes, an assortment of six ice creams, eight different wines, six liqueurs, rum, punch, cinnamon liqueur, chocolate and coffee. Gernande got stuck into all of them. some of them he polished off on his own. He drank twelve bottles of wine, starting with four Volneys, before moving onto four Ais with the roast meat. He downed a Tokay,  a Paphos, a Madeira and a Falernian with the fruit and finished off with two bottles of liqueurs des Iles, a pint of rum, two bowls of punch and ten cups of coffee.’

In De Sade’s most notorious and darkest novel, 120 Days In Sodom, the only characters to escape the four libertines murderous frenzy are the cooks, because they are a protected guild who are indispensable in maintaining the libertine’s lusts.

Yet, as always with De Sade, one must be wary of his intentions: do they serve as the delirious wish-fulfilment of a jailed aristocrat or do they indeed possess a satirical edge? After all the ancien regime was the great age of the gourmand, where the tables of the rich groaned beneath the weight of  absurdly baroque and decadent meals while the price of staples such as bread would fluctuate wildly. However the menus De Sade’s sent the chef of the Bastille, where he was also locked up, show a surprising frugality:

TUESDAY

DINNER
-Soup
-A mouthwatering half chicken
-Two little vanilla custards
-Two cooked apples

SUPPER
-Soup
-A small hash of the morning’s leftover chicken

SATURDAY

DINNER
-Soup
-Two delectable mutton cutlets
-A coffee custard
-Two cooked Pears

SUPPER
-Soup
-a little sweetened omelette made of just two eggs and extremely fresh butter

De Sade was also only a moderate drinker. Yet it is safe to say that his inability to resist a slice of chocolate cake, as black as the devil’s ass, combined with the sedentary life lived behind bars contributed to him becoming enormously fat in later life.