What motivates men to ritual?

There’s the participant in the ritual, the initiate who embodies the ritual, who lives and breathes it, who’s body is marked, constrained, freed, transcended via the ritual. The motivation of the participant is clear: ritual is primordial to our beginnings, it’s a tribal thing. The original Moon Goddess, those monthly fertility rites (who’s genetic archeology is present within language, hidden in scripture, marked upon the menstrual cycles of our otherwise civilised ladies): this was the cult that made aman of the primate. And ritual, of any religion, is an echo (possibly reactionary) of that original, formative religion.

But what motivates the man – the singular prophet, from Muhammed to Joseph Smith – to bring a new ritual, one that renders previous rituals obsolete?

We could say, God. But who’s God, that is providing this physical revelation?

We make some observations:

1) New rituals, like new revelation, always have a lineage back to their predecessors. In the case of a strong ritual, the lineage is Freudian: the members of the new religion must shun the actions of the predecessors. But there are always common actions, from dua of the Muslim and Christian to weaker Masonic lineage in the Mormon rites.

2) There is the temptation to intellectualize the ritual by those who do not belong to the religion. But its real meaning, its real power, lies in a gambit to control and harness the hidden transitive lineage, the full genetic trace, back to our ancestors’ fertility rites.

3) Harnessing is the key word in ritual innovation. But by harnessing we do not imply conscious intension, we mean shaping to context, unconscious shaping. Religious ritual, its primordial power, is mutated by the innovator’s context. Because new religions are defined in new times, times succeeding the death of the Moon goddess. One prophet is a military leader, so ritual is infused with a martial character. Another prophet is concerned with fantasies of lost/secret primordiality and the new world, so draws upon that new world secret, Masonry, and this grounds his ritual.

Harnessing doesn’t have a point: it’s not about conscious control of people. It’s about filtering the primordial shamanic spirit through the prism of today’s prophet. It’s instinctive on the part of Prophecy, harnessing of the primordial to Prophecy’s incarnated, current, character.

Because the role of the shaman takes many forms, shamanism is forced upon the shaman, it is not a career choice. And what motivates the modern shaman is physical instinct, his unconscious = their dream, projected onto a thousand willing, pliant primates, desiring transformation into humanity.

Statement of belief 2013

Long time no capture on your immanent plane!

The Friends of Design’s new work, “The Divisions of Love” is almost ready for worldwide release courtesy of Fernmind Unilectic Press. For those who remember your love, I offer the following (free, fully downloadable) preview — the entire album and cover art with lyrics.

This work succinctly presents my relationship to God (and religious practice) better than any more academic theology could, and, as an act of art, avoids the tangled info-bio-karmic web that often results.

The love’s sweeter than wine,

The Tailor






Why demonize the woman, even if she is a metaphor for reception?

What is there to fear from her power of destruction, but fear itself? And promiscuity of vision: isn’t this just a dialectic rupture of the stable surface of fantasizing Unity? (When up above there is Love, Absence and Excess into us.)

For Lilith (and the other devil girls, the three dessert goddesses, the females deprecated by masculine religious revision), I’d say Kali to Adam’s Shiva. And Samael to Shakti’s kiss.

There’s no demon but the Divine, my love. No demon but the Divine.

Two verses

The circuitry of matter dumbly transmits love. The moon goddess wanes into absence: and Christ is crucified. The soldiers grin and fashion a crown of thorns. Christ bleeds, false blood. The Jerusalem-Complex outputs klippot. Christ separated from Christ-Bride by virtue of black new moon. Christ is vocalized, this unholy crucifixion. Teaming masses swarm, envelope your body now, a sacrifice of truth, in the name of truth.

Woe to every sinful deluded who hears the verses of God recited to him, then persists arrogantly as if he had not heard them. So give him news of a pain. And when he knows anything of Our verses, he takes them in ridicule. Those, for them, is a will have a humiliating pain. Before them is Hell, and what they had earned will not avail them at all nor what they had taken besides God as protectors. And for them is a pain great. This is guidance. And those who have disbelieved in the verses of their Lord will have a foul painful punishment.

The former set of verses have some kind of relation to the latter set. But not one of a translation or interpretation. The former set probably describe a fantasy primordial spirituality, the fertility cult of the moon shared by our common ancestors (a cult that operated for millennia prior to other religions, with real implications on the biology of human sex). The latter appears to be a warning to those who do not heed particular Divine instruction.

Tailorite Tarot: The Guide and the Mother Temple

This configuration speaks of a spiritual dialectic, oscillating between the Guide (Khidr) and the Mother Temple (Binah). The Temple here is experienced as power, radiating Her Divine Architecture in self-reflexion (the cosmic genome/blueprint is born from the vacancy of the Mother Temple).

Governing this is a conduit of transmission, experienced here as a flow from Victorious Abundance (precedent wealth), rendered an inheritance by the Bride, who receives and represents and contains the transmissive configuration as an aggregate Mosaic phallus. Crossing this is Love, overlaid by the Mother Absence (Binah) in her Jihadic loss (our tragic experience of the cloud of unknowing, the long dark teatime of the soul, heartbroken by Kali-as-functor-of-absence). From this (preemptively sadomasochistic) Loving position, there is a movement of crystallization, so that Jihadic loss becomes the totem of the Mother Kali herself (crystallization of Love into this logical space being the microcosmic basis for the genome/blueprint’s reflection, like silver is the basis of a mirror’s reflective capacity).

These six elements figure a Kaba — a Temple — who (while being vacancy, architected by vacancy’s illusory self-design) flows as abundant inheritance via jihadic crystallization: to generate presence within, in dialectic with the martyrdom of affirmation, the denial of guidance.

The four aspects of the soul (my soul, who makes this particular reading at this moment in physical-historical
time) are overlaid as follows:

  • The Metametamodel: the Daughter in Jihadic posture, the transcendental pleroma’s potential for self-division, discovery, recovery across the battleground of logic (the tension of dialectic and Sophia’s emergence as a knight of God, present within original Eden).
  • The Metamodel: the Son, the Body of Gnosis, transmitting (as the speech act of inheritance) its own Body-Alphabet
  • The Model: the Priestly (martyred) Functor, generative power, whose power is to self-architect its power.
  • The Object: the human-god-philosopher complex, divination, myself, at this moment, as reader of the cards.