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XX XX 23 JANUARY, 1992
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1) Edit by COYOTE 131
2) ALamut
3) A Coyote Tale
4) ZOS KIA
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1) E hope everyone had a delightful solistice and new y-era so far...thee
Holy Daze was quite delightful for me...timE with loved ones is in always
nice...ALumut has information on-line dealing with thee OTO, TOPY &
other related topics ov interest...two serials are starting with this
TRANSMISSION...native american tales about thee Coyote....and writings by
Spare...for those wishing more information please contact me & and i will
give you the snail-mail addresses of thee TOPY Stations and Action Points...
L-ov-E under WILL,
Rev. Lung.sTong.sMyon-pa
"I have nothing to say
and that I am saying it is poetry."
-John Cage
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2)ALamut has begun a magickal information access point in CYBERSPACE
--->|<-------------------------------------------------------------------------
<---|---> TOPY INFO-NET BBS
<-:->
<---|---> ALamut 415.431.7541 1:125/51 TOPYnet Host
--->|<-------------------------------------------------------------------------
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3) Child of Chaos
Coyote: a Folklore
by: Josepha Sherman
[The World & I - April 1990]
Coyote ... mischief maker, child of chaos, creator-by-chance. Coyote...the
unpredictable whose pranks, somehow, tend to Set Things Right...Coyote,
there at the very Beginning.
Trickster tales remind us that life isn't necessarily fair, but that
nothing, no matter how unhappy, lasts forever. The amoral trickster, as
befits his shape-shifting, unpredictable nature, can be a force of wild,
primal power, acting on mere whim. He assumes many guises and roles: the
Greek god of wine and chaos Dionysus; High John, the black slave who
always gets the better of his master and is the breath of hope to an
enslaved people; or folk heroes such as the German medieval Till
Eulenspiegel, the English Robin Hood, and even modern cartoon characters
who give us the relief of laughter and the vicarious triumph of 'little'
people over the pompous, bureaucratic, or tyrannical.
Coyote is the form of trickster common to the Native Americans of the
West, Southwest, and Great Plains. Anyone who has followed the coyote's
triumphs over those who have been trying for the last two hundred years to
eradicate him with traps, poison and guns can understand why he was chosen
as a mythic symbol. The following stories are examples of the vast lore
surrounding Coyote, whose offspring can even today be heard howling within
an hour's drive of most major American metropolises.
A Zuni Tale: The theft of Sun and Moon.
At the very beginning of things neither sun nor moon were in the sky.
The Kachinas, the spirit people, kept them, safe and secret, in a box that
they opened whenever they wished some light. Without the sun, the world
was always dark. Without the moon, there were no seasons; the world was
never cold nor warm, never white with snow nor green with leaves.
Coyote thought this was a sorry state of affairs. He liked change, did
sly Coyote - most certainly, since he was a clumsy hunter in the darkness
shrouding the world.
'Ho, Eagle Chief,' he called, 'let us form a hunting partnership. Two
hunters should do better than one.'
Haughty Eagle looked down at Coyote and laughed. What, he, the keen of
eye and mighty of wing, make a pact with a flightless ground crawler? But
he remembered that Coyote, the sly one, could steal an eagles meal, even
in the darkness. Better to keep Coyote in the open, where he could ply no
pranks! So Eagle agreed to the partnership.
But even so, Coyote caught nothing but bugs. 'Bah! How can anyone do
any decent hunting in all this darkness? Tell me, Eagle, you who fly so
high, have you ever seen any light in your travelings?'
'Why, yes, from time to time I have seen a flickering of light in the
west, where the Kachinas live'
'Then west, we shall go.'
Eagle soared lightly in the winds. Coyote, wingless, had to struggle
through desert and mountain, river and mud. But he would not give up, not he!
There at last lay the camp of the Kachinas. Coyote and Eagle hid and
watched. Eagle stared at the Kachinas sacred dances. But Coyote only
stared at a strange dark box. When one of the Kachinas opened it a crack,
golden light poured out. When one of the Kachinas opened it halfway,
silver light poured out.
'That's what we want,' Coyote whispered. 'We must steal that box!'
'All you think about is theft!' Eagle whispered back. 'I will go and
ask the Kachinas if they will let us borrow their box of light.'
Coyote watched as Eagle approached the Kachinas and demanded the box of
light. He watched as the angry Kachinas threw stones to chase Eagle,
bruised and squawking, back into the sky. But while all the Kachinas were
chasing Eagle, Coyote the sly slid silently into their camp, caught up the
box of light in his jaws, and scurried away.
But the box was heavy. Coyote's jaws were getting tired. Eagle swooped
down to join him. 'Here, give me the box. I can carry it more easily in my
talons.'
He snatched it up and flew away. Coyote ran after him, panting. 'Hey,
Eagle Chief! Let me carry the box again.'
'No, no, you will spoil everything.'
'You only want to see what's inside.'
Coyote yelled up at Eagle, 'Whose sides ache from the Kachinas blows?
Not mine! Who stole away the box with never a bruise? Not You! Now, let me
have the box.' The box was heavy. Eagle swooped down again. 'Take it. But
don't open it!' But as Eagle soared up into the sky once more, Coyote
studied the box. And curiosity began to burn and burn within him. Could
the sun and moon really be inside? Surely there could be no harm in
opening the box just a bit...
A ray of golden light shot out and hit him right in the eyes! Coyote
yelped - and let the lid fly open. In a blaze of gold, the sun flashed up
into the heavens.
The first day had begun.
'Well now,' Coyote said, admiring his grey coat in the sunlight.
'That's not bad, not bad at all.'
He watched the sun move across the sky till it was out of sight and
darkness came again.
Eagle came flapping hurriedly back. 'What have you done? You've let the
sun escape!'
'It will return,' Coyote said placidly.
'No, no, you've spoiled everything!'
Angry Eagle lunged at Coyote. Coyote dodged - but as he did, he knocked
over the box. The moon came shooting out and flashed up into the heavens.
High rose the moon, higher yet, and the world grew chill. Leaves dropped
from the trees, and an icy wind blew.
The first season had begin, and it was winter.
'What have you done?' Eagle shrieked. 'You've brought cold into the world!'
True enough. But Coyote, ruffling his fur, only grinned. Why, things
had worked out even better than he'd planned! For he had also brought day
into the world, and night. He had brought winter, spring, summer, fall. He
had given the world variety, never-ending changes enough to please even
the wily grey trickster himself.
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4) AUSTIN OSMAN SPARE AND THE ZOS KIA CULTUS
H.P. LOVECRAFT, in one of his tales of terror, alludes to certain entities
which have their being "not in the spaces known to us, but between them.
They walk calm and primal, of no dimensions, and to us unseen."
This aptly describes Austin Osman Spare. The circumstances of his birth
emphasize the element of ambivalence and inbetweeness which forms the theme
of his magic. He told me he was not sure whether he was born on the last
day of December 1888, or on New Year's Day, 1889; whether, as he put it, he
was Janus backward-turning, or Janus forward-facing. But whichever aspect
of the deity he more closely represented, it is a fact that his life was a
curious blend of past and future. Despite his inability to remember quite
when he was born, the place was certainly Snowhill, London: he was the only
son of a City of London policeman.
When barely twenty years of age he began writing The Book of Pleasure, in
which he used art and sex to explore the subconscious mind. The Book of
Pleasure reeks of diabolism to such an extent that Mario Praz in The
Romantic Agony (Oxford, 1933) refers to Spare as an English "satanic
occultist", and he places him in the same category as Aleister Crowley.
Spare's intense interest in the more obscure aspects of sorcery sprang from
his early friendship with an old colonial woman who claimed descent from a
line of Salem witches that Cotton Mather had failed to exterminate. Spare
always alluded to her as Mrs. Paterson, and called her his "second mother".
She had an extremely limited vocabulary composed mainly of the
fortune-teller's argot, yet she was able to define and explain the most
abstract ideas much more clearly than could Spare with his large and
unusual vocabulary.
Although penniless, she would accept no payment for her fortune-telling,
but insisted on the odd symbolic coin traditionally exacted as a sacrifice
fee. Apart from her skill in divining, she was the only person Spare ever
met who could materialize thoughts to visible appearance. Aleister Crowley-
who met and attracted all kinds of psychically active individuals- met two
only in the course of his life who had this particular siddhi*(1).
*(1) Allan Bennett was one; the other, Crowley did not name.
Mrs. Paterson, when visited for purposes of fortune-telling, would read a
person's character immediately as a matter of course before going into
details about the future. If she prophesied an event she was unable to
describe verbally, she would objectivize the event in a visual image and
the querent would see, in some dark corner of her room, a clearly defined
if fleeting image of the prophesied event. And this never failed to follow
at the appointed time.
It was undoubtedly Mrs. Paterson's influence that stimulated Spare's innate
interest in the occult, which, allied to his remarkable skill as a
draughtsman enabled him to reproduce through his art the strange entities
he encountered in transmundane spheres. He drew several portraits of Mrs.
Paterson, one of which appeared in The Focus of Life, published by the
Morland Press in 1921. Another drawing of her by Spare recently appeared
(1971) in the part-work encyclopaedia Man, Myth and Magic, where she is
shown after having "exteriorized" herself in the form of a nubile girl.
Spare too was able occasionally to conjure thought-forms to visible
appearance, but whereas in the old witch's case it was an unfailing power,
in his own case it was erratic and uncertain. On one occasion it worked
only too effectively, as two unfortunate persons learnt to their cost. They
were of the dilettante kind, mere dabblers in the occult. They wanted Spare
to conjure an Elemental to visible appearance. They had seen materialized
spirits of the dead in the seance room, but had never seen an Elemental.
Spare tried to dissuade them, explaining that such creatures were
subconscious automata inhabiting the human psyche at levels normally
inaccessible to the conscious mind. As they almost always embodied
atavistic urges and propensities, it was an act of folly to evoke them as
their intrusion into waking life could be extremely dangerous. But the
smatterers did not take him seriously.
Using his own method of elemental evocation, Spare set to work. Nothing
happened for some time, then a greenish vapour, resembling fluid seaweed,
gradually invaded the room. Tenuous fingers of mist began to congeal into a
definite, organized shape. It entered their midst, gaining more solidity
with each successive moment. The atmosphere grew miasmic with its presence
and an overpowering stench accompanied it; and in the massive cloud of
horror that enveloped them, two pinpoints of fire glowed like eyes,
blinking in an idiot face which suddenly seemed to fill all space. As it
grew in size the couple panicked and implored Spare to drive the thing
away. He banished it accordingly. It seemed to crinkle and diminish, then
it fell apart like a blanket swiftly disintegrating. But while it had
cohered and hung in the room like a cloud, it was virtually opaque and
tangible; and it reeked of evil. Both the people concerned were
fundamentally changed. Within weeks, one died of no apparent cause; the
other had to be committed to an insane asylum.
Although Spare was convinced that an occult Intelligence frequently
painted, drew, or wrote through him, he was unable to discover its
identity. He was, however, in almost daily contact with a familiar, a
spirit-guide, known as Black Eagle whom he had clearly seen and drawn on
several occasions. But he was convinced that Black Eagle was not the sole
source of his automatism. Spare had but to turn his head suddenly and he
would sometimes catch a glimpse of the familiar spirits that constantly
surrounded him. Several times he had "caught" one of them long enough to
make a lightning-swift sketch.
Spare's frequent traffic with denizens of invisible realms led to his
evolving a graphic means of conjoining all thoughts- past, present, and
future- in the ever-fluid ether of Consciousness. His graphic symbology
represents a definite language designed to facilitate communication with
the psychic and subliminal world.
It was Spare's opinion that for this language to be truly effective, each
individual should evolve his own, creating his sigils from the material
nearest to hand- his own subconscious. He gave as a reason for so much
failure in divination the fact that, although the operator sometimes
succeeded in annexing traditional symbols to his own subconscious awareness
of their true values, many of the symbols eluded correct interpretation;
they therefore failed of nexus and were consequently sterile.
Not only could Spare "tell fortunes" in the usually accepted sense, he
could also use the cards for influencing the host of subtle entities which
swarm in the astral light, and with their cooperation he accomplished much
of his magic.
He designed and used a pack of cards which he called the "Arena of Anon",
each card bearing a magical emblem which was a variation of one of the
letters of the Alphabet of Desire*(2). When vividly visualized, the emblem
or sigil mysteriously stirs the subconscious and a corresponding image, or
set of images, arises in the mind. In proportion to the power of belief in
the sigil, so is the clarity of the image which it evokes. If the sigil
taps a layer of ancient or cosmic memory, some astonishing images surge
into the mind and the skilful sorcerer is able to project them into the
astral mind-stuff of other individuals, so that they imagine the image to
be a palpable presence.
*(2) The basis of this Alphabet, together with many early examples of the
letters composing it, is given in Spare's The Book of Pleasure, on which he
began working in 1909 and published (privately on completion, in 1913.
Spare could influence elemental phenomena as well as the minds of other
people. Great danger lies in possession, and Spare wisely refrained from
writing too openly about the processes he employed. What I know about his
methods I learnt from personal contact with him.
Even as a child, Spare employed these curious sigils. One is reminded of
Yeat's words in The Trembling of the Veil: "Mathers described how as a boy
he had drawn over and over again some event that he longed for; and called
those drawings an instinctive magic."
When he was seventeen Spare stayed at the home of the Rev. Robert Hugh
Benson, author of The Necromancers and other occult novels. They went out
for a walk one summer day; a serene and cloudless blue sky shone overhead.
It had been fine all day, and Benson was curious to know whether Spare
could, in such unlikely circumstances, produce rain by magical means. Spare
said he could, proceeded to trace a sigil on the back of a used envelope,
and, pausing in his tracks, concentrated all his attention upon it. Within
ten minutes small clouds began to appear; they massed at a point
immediately above their heads and discharged violently. Both Benson and
Spare were drenched to the skin.
A year or two later, Benson introduced Spare to the Hon. Everard Feilding,
Secretary of the Society of Psychic Research. At the time Feilding was
associated with Frederick Bligh Bond, the President of the Archaeological
Society who, by psychic means, had discovered the buried Edgar Chapel at
Glastonbury Abbey. Like Benson, Feilding wanted proof of Spare's magical
powers and, when the latter offered to oblige, proposed the following test:
Spare was to materialize an object which Feilding mentally visualized
without giving any clue as to its nature.
Spare drew one of his magical sigils, which, instead of being symbolic of
the unknown desired object, was the ideograph of a familiar spirit whose
services he frequently employed when any mind-reading was required.
After some time, Spare received a vivid impression of the object in
Feilding's mind. He then drew a second sigil, told Feilding he need no
longer concentrate, and proceeded to do so himself. These proceedings were
interrupted by a knock on the door. Feilding tiptoed to the door, opened
it, and was amazed to find his valet proffering a pair of slippers.
Feilding turned to Spare and asked him how he had done it!
An essential part of Spare's technique lay in deliberate forgetfulness, and
this is the part which a novice finds extremely difficult. One is reminded
of the king who lavished a fortune on an itinerant alchemist who had
successfully manufactured the Philosopher's Stone. After giving the king
lengthy and complicated instructions, which the king repeated by heart, the
alchemist smiled and said approvingly: "Yes, your Highness has remembered
every detail perfectly; there is just one further point to remember. For
three minutes before the Alchemical Substance congeals, you must
concentrate your mind upon its lustre as it seethes in the alembic, but
during this time you should on no account let the thought of greenness
cross you mind for even a moment." The king thanked the alchemist and
prepared to make the Stone. Everything went according to plan until the
last few minutes, when the mind of the king was invaded by an army of green
objects which he was powerless to banish.
With Spare's sigils the case is somewhat similar. The reason he gives for
forgetting the desire at the time of invoking it lies in the fact that for
the operation to succeed the conscious mind must have no inkling of the
transaction. Consciously formulated desires take time to materialize;
subconscious desires can be made to materialize very swiftly. Consciousness
of the desire vitiates the entire process, so a method had to be found of
forgetting the desire during the period of magical evocation. Spare called
the process "union through absent-mindedness" and advocated the yogic
method of emptying the mind of all but the sigil. This is not always
successful so as an alternative he suggests the sigillization of perennial
desires, desires that are sure to arise periodically, as for instance the
desire for beautiful women. Several such desires are then sigillized,
scrambled together, and laid aside for several days. On reassembling the
cards upon which they have been drawn, the operator is unable to remember
precisely what sigillizes what! The rite is then comparatively easy to
accomplish for it requires only concentrated thought.
Spare often supplemented the process by a sexual formula which endowed it
with added efficacy. He derived most of his sex-magical formulae from a
Delphic Pythoness who communed with him during sessions of automatic
writing. This Delphic Oracle was probably the spirit of old Mrs. Paterson,
guiding him from beyond.
One such formula enabled him to "give life to the autistic, by an
earthenware virgin". In view of the present-day predilection for
auto-erotic aids to ecstasy, the resuscitation of the dildo*(3) and the
widespread curiosity about the sorcery of sex, Spare's formula of the
Earthenware Virgin is of particular interest, though for Spare it had an
exclusively magical aim.
*(3) At the time of writing, my attention has been drawn to "the first
European sex paper" which reflects the current obsession with purely
mechanistic aspects of self-love. Nevertheless, such methods employed in a
magical manner may place the practitioner in direct contact with his daemon
or genius.
Until he received this formula he had, as he put it, "copulated merely with
the atmosphere, or rode whores, witches and bitches of all kinds, there
being few virgins".
In order to translate a specified desire from the level of subjective
consciousness to the material or objective plane, the Pythoness instructed
him to construct an urn in conformity with the dimensions of the erect
penis. Sufficient space- but no more- was to be left at the end of the
vessel in order to form a vacuum when the phallus was inserted. The cavity
was to contain the sigillized wish, which was automatically consecrated at
the moment of orgasm. The greatly enhanced pleasure induced by the
suctional power of the vacuum increased the size of the penis and caused an
unusually prolonged orgasm. At the critical moment, the desire was to be
vividly visualized and held steadily in mind for as long as possible. When
the mental image began to wane and disappear the urn was hermetically
sealed and buried in a casket filled with earth, or in the ground itself.
Spare maintained that this was the formula used by the ancient Greek
urnings; hence the designation. In one of his unpublished writings he give
the following instructions: "Bury the urn at midnight, the moon being
quartered. When the moon wanes, disinter the urn and- while repeating a
suitable incantation- pour its contents as a libation on to the earth. Then
re-bury it."
As the sperm would by that time have congealed, Spare advised a
replenishment before the second "burial". He describes the Earthenware
Virgin as "the most formidable formula known; it never fails and is
dangerous. Hence, what is not written down must be guessed.
"From this formula was derived the legend of the genii of the brazen vessel
associated with Solomon."
Whether this is so, I do not know, but there is a curious illustration in
Payne Knight's celebrated Discourse on the Worship of Priapus (London,
1865) which is not satisfactorily explained in the text. It is in two parts
and depicts a male figure with sexual organ erect; in his raised right hand
he holds a vase-shaped sheath which he is about to clamp upon the phallus.
The second part of the illustration shows the same image, but with penis
drooping languidly after ejaculation, and the waist of the figure girdled
with fruits symbolic of the rite's fulfilment. There are also one or two
illustrations in Reinach's Repertoire des Vases Peints (Paris, 1899), which
suggest a similar magical practice.
Spare could undoubtedly materialize atavisms from his own subconsciousness
and clothe them fleetingly in the sexual ectoplasm (or astral semen) of his
atmospheric copulations.*(4)
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END TRANSMISSION 2.01
