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XX XX TRAMSMISSION 1.03
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SEND: Submissions, Inquiries & Suggestions to: vajra@u.wahington.edu (or)
COYOTE131.box12044.seattle.98102
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1: Edit by COYOTE 131
2: Information on earlier issuses ov thee TRANSMISSION
3: Night Soil Man by COYOTE 25 & COYOTE 131
4: Coyote Tails
5: Zos Kia by Spare (contd)
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1: E hope everyone had a blessed EQUINOX...for those interested in older
TRANSMISSIONS may look to item 2...shabby has archived them and has made
them available to those not able to call thee TOPY BBS "Alamut@net.com"
included are thee continuations ov thee Spare and Coyote Tails serials...
as well a colaboration by COYOTEs 25 & 131...
L-ov-e in Sooth,
COYOTE=KALI
"The more chaotic I am,
the more complete I am."
-Austin O. Spare
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2: The Internet topy-online archive contains back issues of topy online.
Anonymous ftp to morose.cc.purdue.edu and look in pub/topy-online or
email to shabby@mentor.cc.purdue.edu and ask for the index. New information
always welcome.
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3: "Night Soil Man" by COYOTES 25 & 131
we are the guards.
kiss the childs hate little given death,
searing demondagger
flowers ov blood and flesh soil,
and we mustrangled
paradise which lies,
structurehouse incredible
allowing oners ov thee abyss.
through pig tain and surface flowers
we has been thrashed & then some.
swallowin the flowers we marry by daddys belt
a garden wash these which lies clear,
we are this heavenly fertile dirt
the room for this heavenly fertile soil,
the gardners of doubt and searing demon clouds
kiss the child's destruction.
As is own cum crys that merry day whips and chains.
the warlords in wasted and flow.
composed of bondage in whorehouselves,
true selverythinger the rage in whorehouse partys.
omni-nada, and we must taught angels fight
It has been girls with pig task of compensational
this
heavenly daddys belt in this
We which lies in deatic dribble. Bleed for your pig tails and
an imagine,
and flowers we hate
lie dormant in the unwilled weeds
composed of war, the human ego,
when the heathens spill their selves that we haven death,
should eye bleeds upon the dust
lack of ourselves, true selves, tranglect.
the dirt gardners of graven damned.
swallowing on the daddys beautiful dream seed
in this heavenly fertile soil, in ego, rational mins.
that we hate
merry day
when the warlord was buried
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4: A Coyote Tail by Josepha Sherman
[The World & I - April 1990]
A Caddo tale: How Coyote kept death for the people
In the early days, when the rules of the world were still being set up,
the people of power held a council meeting. And at that meeting was
Coyote, the trickster, the thinker.
'Why should there be death?' pondered the people that day. 'Let us do
away with it.'
'Death is already a law,' Coyote reminded them. 'You cannot cancel it
so easily.'
'Then we shall change the law!' the people cried. 'Folk will still die,
yes - but they shall not stay dead forever.'
Quickly the growing plan flew from one person to the next.
'We shall build a great lodge,' their chief medicine man said at last.
'It shall be a place of great power. Into it the spirits of the newly dead
shall fly. And out of it they shall walk, living folk once more.'
'How very nice it sounds,' Coyote drawled. 'But you forget one thing,
oh wise ones. If folk keep right on being born, yet no one stays dead, the
world will be a crowded place pretty soon. How are you going to feed all
those people, oh wise ones? Where are you going to put them?'
No, no, the people would not listen to Coyote. They chased him away
with angry shouts. They would build the lodge of Power and that was that!
But Coyote, watching for a secret place while the medicine men spoke
their spells and chanted their chants, grinned to himself. He added his
own quiet, sly spell to those set on the lodge of Power and hid to see
what would come next.
It was not long before a human man died. The medicine men played their
flutes of bone, luring and tempting, and the dead man's spirit whirled on
the wind, drawn towards the lodge by their magic. In another moment it
would enter, and return a living man.
But Coyote was swifter than spirit, swifter than wind! He leaped out
from hiding in a blur of grey fur and slammed the lodge's door shut.
'No!' the people of power cried.
But it was too late. The spirit whined and whirled about the lodge. But
the door was too firmly closed. The spirit could not enter, and the power
of the bone flutes was broken. The spirit whirled away on its proper path
away from the land of the living , and Coyote laughed.
'Thanks to me, the power of your lodge is gone!' he called to the
people. 'When the first spirit failed to enter, that lodge became nothing
more that a useless grass hut!'
That was all Coyote had time to say. In the next moment, all the
furious people of power were chasing him.
Of course he escaped, the sly grey one. But from that day to this, all
coyotes still run with their heads looking over their shoulders, just in
case the people of power - who refuse to admit how Coyote's trick saved
the world - might be catching up to them.
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5: Zos Kia by Austin Spare (contd)
Occasionally, these entities actually achieved a degree of density
sufficient to make them visible- and even palpable- to other people. He
called them "elemental automata" or "intrusive familiars". They frequently
copulated amongst themselves, engendering offspring simultaneously. Spare
has depicted many of these creatures in their peculiar pursuits and has
written several accounts of the Sabbath which he attended in their company.
Old Mrs. Paterson's influence is here very marked, for he used her likeness
as the type of the ancient witch in many of his drawings.
One of Spare's constantly recurring themes concerns the transmogrification
of age into youth. The first time Mrs. Paterson transformed herself before
his eyes, the sorcery of it left a permanent impression which inspired many
of his later works. One moment she was the lined and wizened old crone,
then, in a flash, she appeared to him as a syren equipped with all the
allurements of sex-appeal, an image that fulfilled his penchant for full
voluptuous contours*(5). How she projected such a glamour he was unable to
discover, and although he never surprised her secret, he tried- with
paartial success- to emulate her example. This he did by a magical
induction of ecstasy which enabled him to function at levels of high
emotionalism. He was at such times creatively active for days on end,
needing neither food nor sleep. Enhanced sexual activity accompanied this
condition. On the few occasions when he did not sublimate this energy and
direct it to artistic creation, he regretted it. Such was his hunger that
in one night alone he coupled with eighteen women. He called these
outbursts j"Dionysiac spasms of pan-sexualism", in which he had a vision of
"all things fornicating all the time".
*(5) See p.181.
Spare wrote down his witch-guide's instructions and, over the years, worked
them into several books which he illustrated by some of the best of his
drawings. It was only towards the end of his life, however, that he
concentrated the mass of Mrs. Paterson's teachings into definite form. This
consisted of a series of aphorisms and a magical grimoire which he was
working on at the time of his death in 1956. Both these works survive in
manuscript. He intended calling the Grimoire The Book of the Living Word of
Zos, the name Zos being his magical name in the Witch-Cult.
The Grimoire is not so much a resume of the Witch Tradition as a highly
individualized system of sorcery reflecting his creative genius and
aesthetic theories. He also developed and extended his magical alphabet,
the Atavistic Alphabet about which he had first written in The Book of
Pleasure in 1913. Each letter represents a sex-principle potent to awaken
remote atavistic strata of the psyche. Examples of its use are given in the
Grimoire, where he allies it with Witchcraft. The following is a literal
translation of one of his favourite spells:
O mighty Rehctaw! Thou who exists in all erogenousness, We evoke Thee!
By the power of the meanings arising from these forms I make. We evoke
Thee!
By the Talismans that speak the secret leitmotif of desire, We evoke Thee!
By the sacrifices, abstinences and transvaluations we make, We evoke Thee!
By the sacred inbetweeness concepts Give us the flesh!
By the quadriga sexualis Give us unvarying desire!
By the conquest of fatigue Give us eternal resurgence!
By the most sacred Word-graph of Heaven We invoke Thee!
This prayer or evocation embodies traditional Sabbatic concepts and might
be described as the Alpha and Omega of Spare's doctrine.
Rehctaw (Watcher) is spelt backwards, not for the reason given in
connection with Dee and Kelly's angelic communications but because the
"backward" symbolism conceals the key to the reification of desire, the
final absorption of the ego-current in its source- the Self. Hence Spare's
emphasis on Self-love, or autotelic ecstasy. Rehctaw is the symbol of
reaching backwards in time to infinite remoteness by the mechanism of
intense nostalgia. Whether it is symbolized by the Moon presiding over the
nocturnal orgies of the Sabbath, or by the back-to-back dance of the
witches and warlocks (see de L'Ancre), or by the infamous kiss of the
Sabbath which is applied to the anus of the Demon; all such symbols
indicate an infinite regression which causes atavistic resurgence and the
inversion of sex to Self-love.
"Shall I speak of that unique intensity without form? Know ye the ecstasy
within? The pleasure between ego and self? At that time of ecstasy there is
no thought of others; there is no thought."*(6)
*(6) The Anathema of Zos, by A.O. Spare; London, 1927
The opening line of the evocation resumes the method employed at the
Sabbath for conscious wish-fulfilment through self-pleasure, and it is
glossed by the words: "Except in the sensuous impact of flesh on flesh
there are no meanings." The Self lives in, permeates, and is identical
with, Reality- the enduring and ever present Consciousness- the living
flesh compact of endlessly reifying dream.
The second part of the evocation refers to the sigils and letters of the
sacred alphabet wherewith Zos (i.e. the body considered as a whole)
produces its subtle spells by projecting its Self on the mists of matter,
without. In other words, the language of desire and its meanings penetrate
the silent regions of consciously forgotten experiences, evoking by its
rebverberant power the ineluctable memories that abide perpetually in
subconsciousness.
"The Talismans that speak the leitmotif of desire" are, primarily, the two
major magical instruments of Spare's system- the Hand and Eye of which the
phallus and the kteis are the secret symbols. They are both used, as in
Crowley's Cult, for evoking or provoking "consciousness in touch; ecstasy
in vision".
The fourth clause of the Sabbatic Prayer refers to the occult maxim that
great achievements proceed upon total exhaustion of energy in one great
burst of release, after a period- long or short- of sacrifice or
abstention, during which time the necessary energy is accumulated and
intensified. "The Sabbath is always secret, communal and periodic; an
enforced consummation for almost unlimited wish-fulfilment."
"Prolonged voluntary abstinence, repression and sacrifice, is released in
mass sexual congress and sublimated to one end: the exteriorization of a
wish, which is thus achieved by a great saving and a total spending."*(7)
*(7) From an unpublished manuscript, Formula of the Witch's Sabbath as
first told me by a Witch, by A.O.S.
The "transvaluations" are effected by the sloughing of conventional ideas
and beliefs, and by the absorption of the energy thus liberated. Spare
terms such energy "free belief". It is this aimless energy that is seized
upon at the Sabbath and directed to given ends.
The fifth clause of the Prayer introduces one of the most important aspects
of Spare's magic, that of inbetweenness.
In everyday life one craze or "belief" follows another. By a process of
not-believing, of emptying the craze, or obsession, of its content, we can
surprise the tendency of belief to appear as one thing rather than another,
or as one thing after another. We can in this way break through into that
ecstasy of communion with the Atmospheric "I" which Spare calls the Kia,
the state of inbetweenness, or Neither-Neither.
The primordial belief is "Self", "God", or Kia (it does not matter what we
call it). It is the only belief that is self-evident because it is
experienced by each one of us at every moment of our existence. It is also
the only belief that is truly free of belief, because to be is to be-live
it- as Spare aptly expresses it. It is void of necessity to become anything
else, for it is all things all the time and can only and always be itself.
If we can realize this we shall not fall into the error of conceptual
thought, which constantly breeds other thoughts with which we temporarily
identify ourselves: the Buddhist cycle of birth, death and rebirth.
In a few words, Spare states the crux of the doctrine: "By hindering belief
and semen from conception, they become simple and cosmic." Only when desire
has become cosmic can the total ecstasy, which characterizes Kia, dawn in
the individual consciousness, because it is then no longer limited or
personalized consciousness, but cosmic in scope and free to enjoy itself
eternally.
In other words, one must enlarge belief or desire until it embraces all
things; Spare urges us to will "insatiety of desire, brave self-indulgence
and primaeval sexualism",*(8) for belief freed from conception merges
desire with the Infinite, creates a unity of Self-Knowing (which is also
supreme Self-Love) and transcends the two poles of objectivity and
subjectivity, discovering in between the two, the Real Self, Kia, the
Atmospheric "I".
*(8) The Focus of Life, by Austin O. Spare. The Morland Press, London,
1921.
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:::END TRANSMISION:::
