Special Thanks to Samantha S. & An NwnWe are living in a post-apocalyptic era where the only constant is the millstone of isolation that weighs down upon the sentient like the world on the shoulders...
I'd been in New York City for most of July, swimming from the Hamptons to Long Beach in an endless summer party. I'd gone back to Tennessee for a few days at the end of...
The western world has murdered its’ mysticism. Centuries have passed with a successive and successful suppression of the mystical tradition. This murder has coincided with a deep plunge into the profane, the structure of addiction...
Hi Jack & Orage, Here are the last 3 parts. I’m also including the link to the final compiled file. I’ve gone back over a few things, particularly at the beginning of the translation. I don’t know if I’ll do it again, it was pretty hard and exhausting. I’m off to crack open a cold beer and wish you all a great day! The Complete File : https://www.dropbox.com/scl/fi/kcrtm7bi9411m195xh5qn/La-Chevalerie-Amoureuse-Amorous-Chivalry.docx?rlkey=9llgn941es001r5tpufsl990l&dl=0 Part 7/8/9 : § 73. But ierne is above all a synonym of verne, from the Latin verna, feminine of vernus (a pun on Venus), “spring”, the season of flowers. Verna is therefore Flora and Laura by apocope, Petrarch’s Laure, the lover, the courtesan, because verna conceals verrina, the naughty girl, the secret grid or tongue, from grullos, “pig”. This is where the expression “to play a dirty trick” comes from (pig’s trick in French). Verna also refers to a garden where flowers are grown. In the Middle Ages, houses of pleasure were – according to history – called “champs-florys”, as we can see in the old texts and, in Provençal troubadouresque, “camps de flours”. These were Flora’s paradises, the courts of love, the Lodges of Massenia, of the Holy Grail, which have been confused with public houses. Boccaccio, in his Decameron (theka-êmerion, the covered light), speaks of the liello di campo de fiore, “the castle of the flowery field”, and an Italian proverb says of a deceiver that he is a barone di campo de fiore. § 74. It will come as no surprise, then, if we suggest that the city of Florence served as an allegory for the Floralies, in the closed language of the initiates. Indeed, Florence sums up in a single word the epic struggle between the Ghibellines, or Whites, and the Guelphs, or Blacks. In short, it’s another version of the legendary conflict between Alba and Rome. Florence can be broken down into two significant words: flor, the flower, Floralia, fluor, irony or herony, and “aux”, from auxio, to torment: the Roman inquisition. The Ghibellines were the sibylline people who spoke the obscure language of the ancient mysteries of the temple of Delphi, of the dragon, in Greek delphinê, sibilini, the whistlers, the mockers, the chastres or Cathars. They were nicknamed the Whites, albicei, which became albizzi, or the Albigensians. The Guelfes, from the Latin vello, to torment, and phucataire, catnip, a direct allusion to the Cathars, were the velphu, the torturers of the Albigensian Cathars. They were called Blacks because the Latin nigri, for nigeri, is a similarity of Niceri, the Nicerians, the orthodox of the Council of Nicaea. (It will be objected that Niceri does not appear in the classical vocabularies, but the Saphist language is a permanent mockery of school syntax. Moreover, if our town of Nice gave rise to the word Nissard or Niçard, it is also logical that Nicerus comes from Nicea). The Ghibellines fought for moral and social freedom, and the Guelphs for dogma and the ecclesiastical and political organisation that formed Europe, in other words the Groffo, the grouping of Western states known in history as the Holy Roman Empire, which has now broken […]
This is a Fairy tale, in the truest sense, a Faerie story. Thus: Once upon a time There is a valley in central Tibet, where folklore would have it, a giant burst out of a mountain chasing a woman. The story goes, she had stolen his magic snake, or serpent creature. The giant was enormous, and his footsteps at a running pace were a mile or more apart. He was so angry at being dupped by this woman that he crushed her into the ground under his giant foot when he eventually caught up with her. But in his haste, he also crushed the magic reptile, in doing so, he disappeared, or, was reduced to dust, never to be seen again. In this same valley, it is said, a horde of giants were caught invading from the east, (China?) A ray (sun light?) was focused upon them, and they were instantly turned to stone. Their remains are still there, as weathered rock at the eastern end of the valley. As crazy as this story sounds, if you fly over this valley at the right hight, you can see a large gash in a mountainside, followed by two giant indentations in the landscape, and in one of them, is a broken rock that looks a lot like a woman, or at least a human form, holding in its hand, or close to the body, a shape that could be a snake or reptile. At the eastern end of this valley indeed there are several crumbling rocks that could have been something else millennia ago. It is rumoured that close to this area you will find an entrance to the underworld. The cavern world of the ancients. I’ve seen these marks on the ground with my own eyes, including the lady of stone. I once found the giants foot marks on google maps of Tibet, but that was years ago, the lighting must have been perfect when the satellite photo was taken, because I searched for it again more recently, when I started to get serious about relaying this story for you. I can’t find it, even though I was sure I would remember the general area. Google of course up-date and replace their satellite images almost every year, and the lighting can change, or there is snow on the ground. Maybe one day soon I’ll find it again and present the photo to illustrate this book. But that is not the most interesting thing about this area of Tibet. Most will know, or have seen, at least one of the Matrix series of movies. Just as in those movies, this world is most definitely not what it seems. On google satellite maps once again, take a close look the mountain ranges in central Tibet. Look closely, run your eyes slowly over them and you will see an inscription or two built into the design of the rangers themselves. This in an ancient language no longer used by humanity, but certainly used […]
https://www.dropbox.com/scl/fi/djgr128rz4iw4snho7618/La-Chevalerie-Amoureuse-Pierre-Dujols-de-Valois-49-60.docx?rlkey=imgog0nhwrgv0s75dnqi1sp7u&dl=0 § 49. Mistral was accused of separatism; it was not the regionalist snake that lurked beneath these flowers, but the apocalyptic dragon, the Albigensian Tarasque. But, like Alighieri, Mistral was playing a comedy. When he was asked where he had got the word ‘félibrige’, which he used to baptise the renaissance of Provençal poetry, he never wanted to say, even though he knew absolutely. With concealed ingenuity, he took refuge behind a joke and said that he had picked up the word for its picturesque quality from an old hymn sung by his mother – unknown in the region – which spoke of the ‘Seven Félibres of the Law’. He even recited a timely stanza for the occasion. It’s not hard to recognise in it the seven troubadours who promulgated the Laws of Love and who had no place in a Catholic hymn. § 50. And it would be on this vague, obscure word, without precise consistency, that the renewal of southern poetics would have been founded. Mistral and Mathieu, who had been indoctrinated by Roumanille and taught at Dupuy’s Provençal school, formed a small group who had studied good Greek and Latin literature, and they knew perfectly well the value of the words they used. Their classical knowledge combined with a hint of old Avignon illuminism explains everything, and we can be sure that they were right to define themselves as the Académie des Félibres. Mistra’s entire work, which could rightly be described as a great work of literature, shows that the author was an adept and held in his hand Arianne’s thread, nicknamed gnosis, and stella gnosia, the star, i.e. the veil, of knowledge – stella taken here as a form of stellare, “to enamel”, “to stain”, “to cover with a sheet”. In Latin, therefore, there is a play on words, similar in French, between the star and the cloth (étoile et toile in french). Mireille’s father was no stranger to gallant trybadic or troubadic juggling tricks, and was well aware that the gnostic is the one who possesses kunos-estis, ‘the accent of the dog’ – the language of dogs, of cynics, erotic and erratic, the literary Languedocien so prized by Rabelais – the bargain hunter, the licker, because the dog has sui generis habits that need no further explanation. It was the language of the Thease of Bacchus, husband of Ariadne, the god who carries the cup of inebriation. § 51. The cup therefore played an important ritual role in Félibrige. At every banquet for Saint-Estelle, Sanctus Stella, the secret star, Lucifera, the Queen of the Night, Maha Kali, the Great Black of the Indies, a mysterious cup, “from the Catalans”, was passed around, as at the agape of the Rosicrucians. And while it’s true that the Catalan poet Dom Balaguer offered the Félibres this symbolic vase, it’s equally true that this offering was nothing more than a juggling act to save face. And note that this cup, chiselled according to hermetic canons disguised under the […]
Growing up in New York City and spending summers in Montauk mating for my father and his friends I acquired an aversion to tourism. To me there is no sillier a creature than a tourist,...
§ 11 The writings of the humanists are full of surprises. What is a humanist? Convention has it that ahumanist is a man versed in the knowledge of ancient languages, which is superficially correct. But thiskind word conceals, beneath a smile, the finest irony. A humanist, from the Latinhumanus, is not only apoliceman, but also a politician:umên-istêsis also a singer of love, a trouvère. The links betweentroubadourism and Platonism are undeniable. The Greekplastônikoscharacterises an inventor, a finder(trouvère)and a mystifier. Platonic love is therefore one and the same with chivalric love, namelyjobelin, fromkobalein, “to deceive” or “deception”. Love,emmor(readamor), frommenuô, isenvelopment, seduction.“Qui ne sait celer*ne sait aimer” (“Whoever does not know how tosealdoesnot know how to love”), say the Arrests d’amour § 13. Let us now go back a few centuries and recall the troubling quarrel of Father Jean Hardouin, a renowned professor at the Collège de Clermont (now Louis le Grand), who argued that the poems of Virgil and Horace were false. Nowadays, revelations of this kind go unnoticed or unappreciated: the mind is elsewhere. But it was a tempestuous time, and opinion was divided into two bellicose camps; the camp of the bold Jesuit included prominent figures in the Church and the world. Nevertheless, to the honour of belles-lettres, the author of the esclandre was diagnosed as having a weakened mind. Just as Galileo, the perceptive man proclaimed by the Bishop of Rochester to be the “portentum orbis litterari“, had to make amends. But no matter! Since then, there has been a gnawing worm in our classics, and we are beginning to notice it with concern. Moreover, the idea is gaining ground, and is now being acclimatised in school textbooks. § 14. Opinions don’t change overnight, and for a long time to come this truth will be seen as a paradox. What, we may ask, is the purpose of all this suspicious antiquity? The motive is obvious: it was necessary to combat nascent Christianity by any means necessary, and it was for this purpose that the Floral Games, from fluaros, “mystifier”, were instituted at the beginning of our era. In Italian, “fiorire“, to flower, means to deceive. In ancient comedy, the Flower was the type of jester. Criticised by the Fathers of the Church, the Jeux Floraux are, on the contrary, praised with fervour by Macrobius, Pliny and Varron, though not without some misgivings. The Venusian festivals held under this name served as a pretext. It was at this point that Catharism – a pun on the Latin “fluor“, the Cathar – took off from the Platonic school of Alexandria to cover the world with a poisonous shadow like that of the mancenilla tree. And the peremptory proof is to be found in the body of the crime itself: the absolute silence of secular writers with regard to the preaching of the Gospel and the hecatombs of martyrs who shed their blood for the triumph of the Faith. The historian Dion Cassius clearly hints at this when he writes that an […]
Jack Heart, Orage, and friends climb MontségurBelow are two links where you can purchase Those Who Would Arouse Leviathan. I would suggest you buy it in hardcopy, not because I make more, I actually make...
https://youtu.be/IYlaoGlJ8R4The Gulf of Mexico and Beyond by Alec NewaldAn alien perspective on the importance of 19.47 degrees latitude and much more!Authors note; this was written and published online in 2011.The Maya have been the centre...