CONTAGIOUS INVOCATION WITH KARMIC FRAMES Pt 1

CONTAGIOUS INVOCATION WITH KARMIC FRAMES:
A GRIMOIRE FOR PAGANS, WITCHES, WYCHES, GOTHS &
KHAZAKH PUNK SHAMANS

By

Caiyros Verree




“Bright Shining.”
- Sapho of Lesbos

[Know that] “The Earth belongs to no one and the fruits are for all.”
-Jean Jacques Rousseau

“Do not believe anything which does not make sense to you, and that includes what I am saying right now.”
- Shakyamuni Buddha





Ivan-Mars
FutureMedia
Massachusetts & New York
2008



© Copyright 1978, 1979, & 2008

All Rights Reserved
The author and publisher both, allow up to 10% of the book to be transcribed and
Several poems were originally published in:
First Songs © 1978
And
Hammer of Riddles © 1979



CONTENTS:

INTRODUCTION: CHARLES LAMB MIGHT SAY: “THIS IS A DELIBRATELY ODD BOOK!”
I. INVOCATION ONE:1. Poem
2. Poem
DEFINITIONS, MEANINGS, & FORMS OF EXPLANATION USED IN THIS BOOK1. Miamoto Musashi’s “Five Rings”
2. What are “Contagious Invocations”?
3. Channeling Time Itself: What are “Karmic Frames”?
4. The Egyptian Lunar Doors
5. Definitions of Key Words.
6. Birth of Language
7. Semiotics


II. INVOCATION ONE3. Poem
4. Poem
KARMIC FRAME ONE: SOME CLASSICALLY EXPRESSED ROOT PATTERNS, USEFUL IN MYSTICAL & CONCEPTUAL THINKING7. The Meaning of Meaning and Do We Watch What Our Mind Does?
8. Lao Tsu, the Tao, and Expressing the Infinite Life Forces of The Vagina
9. The Phallus is Born From the Vagina: Confucius & The Unwobbling Pivot
10. Qabala – Birth Corrections for the Male Father
11. The Praticchyat Samutpada of Theravadin Buddhism
12. Mind Processes and Cognizers Within Tibetan Buddhism
13. Mind Processes and Spanda Energies Within Kashmir Shaivism
14. Alchemy: What The Hell Is Going On Here?


III. INVOCATION THREE5. Poem
6. Poem
KARMIC FRAME TWO: WHAT IS THE WRITING WE READ?
14. How Old Is the Archaic Egyptian Word “N-(e)-T-(e)-R”?
15. Did the Neanderthal Base Their Line Writing on Energies and Energy Lines?
16. Oghum.
17. The Life of Runes


IV. INVOCATION FOUR
7. Poem
8. Poem

KARMIC FRAME THREE: WHICH IS BETTER: A DEAD GOD LIVING OUTSIDE OF US AND A LIVING GOD COJOINED INSIDE OF US, OR A LIVING GOD OUTSIDE OF US AND A DEAD GOD INSIDE OF US? AND WHY?18. Briefly Neitzsche.
19. Osiris and Isis.
20. Akhenaton, Moses, and Oedipus
21. Apollon.
22. Alexander of Macedon
23. Harpocrates
24. Mithras
25. Aretas IV of Nabetea
26. Iuespitar, Zeus, Jupiter, and Jesus
27. The Homunculus
28. Devils, Satans, and Freud’s Unconscious
29. Confusion, The Cloud of Unknowing, and Jung’s Archetypal Visions
30. Jean Paul Sartre and Personal Responsibility.
31. Was Louis-Ferdinand Celine Right. Did Human History End At the Battle of Stalingrad?
32. Osiris-Envy: The Book Called Revelations.
33. James Joyce’s Finnegan Awake, Arthur Clarke’s Childhood’s End, and Marshall McLuhan’s Medium Message


V. INVOCATION FIVE
9. Poem
10. Poem
KARMIC FRAME FOUR: WHERE DO WE GO FROM HERE
34. Freedom & Fear
35. The Tentative Visual Approaches of Kasimir Malevich.
36. The Tentative Visual Approaches of Wasily Kandinsky.
37. The Indeterminacy of John Cage.
38. From Candide to Chomolungma.


SHORT BIBLIOGRAPHY

SHORT FILMOGRAPHY






_________________________________________

INTRODUCTION: CHARLES LAMB MIGHT SAY: “THIS IS A DELIBERATELY ODD BOOK!”

Once, I wondered what it would be like if one of my pagan Saxon King ancestors was suddenly to find himself in the post-modern world of the year 2007, and chose to look at all of us by examining what we have learned and how we act, while, at the same time, ignoring current geo-political events, clustering these events in the single category of various failed systems based upon some aspect and application of warfare; and that all communications systems, however modern, all work the exact same way using the paradigm of “I and Other”.

In a somewhat different fashion, this was once done by the Philosopher Boethius (480?-524?), in his Consolation of Philosophy. Add to this, the “sense” of “Lense, known in the Renaissance of Dante and Machiavelli, as a “Suspiculum Principis” or “Mirror for Magistrates”, and as was structurally revised by Ezra Pound in his The Cantos.

Thus this book.

This is not a coffee table book. It is not a “How to” book for trying to win the lottery or grab a lover. Neither is this a book reciting the known histories of witchcraft and magick.

Nor is it a practical manual on pagan and neo-pagan sensibilities and useful procedures. Nor is it a wonderful and truthful spiritual biography or autobiography. All of these styled books are fine and have their place and I fully respect these topics and the presentations of useful and exciting knowledge by their authors.

This author’s approach is to look at the anthropological, archeological, and written records (including prehistoric trash, old coins, wall drawings, and odd prehistoric tools, chippings, and carvings, pop tunes, and anything else which is valid and useful. Also, this author has examined our own cultures’ extreme biases and popular prejudices, the various forms of oppositions by world religions to world spiritualities and suppressed “conversations” to private cognitions, “popular delusions of crowds”, folklore, and folk music.

Finally, this author has pondered the issue of the human mind’s own “tug-of-war” between wanting the individual mind’s personal identity to be the same as that of other persons and, then, in opposition, as the individual mind’s not wanting to be the same as that of other persons. The corollary to this is the individual’s desire to learn and use new ideas and new things as opposed to the individual mind’s desire not to learn and use new ideas and new things. Of this situation, at present, there exists no satisfactory answer.

Yet, as Samuel Beckett writes in How It Is: “I can’t go on. I must go on.”




What this book tries to be, is a series of experiential episodes or “breathings” of invocations and frameworks that, talk to many different aspects of the human mind, making statements and various other types of presentations, which if thought through or experienced through, may enlarge the compassionate power realm of pagan and neo-pagan sensibilities.

Ask the question: What would our planetary world and our own conscious and livings worlds – all be like, if a small group of humans, could “jump” 1,000 years into the future within the very short period of the next 15 to 20 years?

Maybe we should try.

In the Old Stone Age, there were only an estimated 68,000????? humans living on this planet and they discovered fire, created language, technology, farming, and simple astronomy. In the New Stone Age, maybe 500,000????? Humans created written symbolic language, art, societal groups, shamanic spirituality, and began to move towards metallurgy, and entirely new ways of thinking, absolutely breaking with their “Animal Past.”

And this information spread all over the planet. Perhaps by direct contact, perhaps by the “One Hundredth Monkey Theory”, perhaps by observation, or perhaps by a growing and spreading longing to be different. It simply does not matter. The fact is that this information spread vast distances without any modern meanings and there was a growing collectivity of same and similar ideas moving all over the human realms of this planet.

So, in our modern technological and highly organized modern world, what could a minimum of 8,000,000 people do to break with are “Modern Human’ past and move into a greater evolutionary stance of “Doing Things” and using talents which we have always had and, at the same time expanding their strength and acuity?

If we look back at prehistoric human evolution, we see that there are certain points in time and geography, when and where, mental evolutionary “jumps” are made, and these “jumps” are much greater in scope than those such as The Columbia Company evolving the Edison Cylinder Sound Reproducer into a flat moving disk, naming it a “Record”, and greater that the conceptual 70 year “jump” from the Wright Brothers first successful flight in Kitty Hawk, North Carolina, USA to the Apollo 11 Space Craft landing on the Moon.

The “jumps” from discovering the use of fire, the invention of technology (tool making) are greater advances – however primitive they may seem to us today.

What would make these evolutionary “jumps” more common in our current world “mainstream” culture?

The following would be helpful and necessary:

• We have to really exert or ability to think.

• We have to resist group psychological and physical resistance to Compassionate Knowledge and Eclecticism.

• We cannot support “closed” systems such as totalitarianism, capitalism, communism, “The War Religions”, and using incoming information as a tool in its own right, rather than either worshipping it and being entranced by it or disparaging it and embracing ignorance.


For the Neo-Pagan movement, here are some playful questions:

1. What is the nature of the self-contained spell?

2. How far can a human travel into and how much can a human experience other dimensions?

3. What forces and forms of forces have we yet to discover?

4. Is the supernatural world in a state of evolution?

5. Who can we become?

6. Where did we really come from?

7. What are the ultimate natures of Fear, Joy, Certainty, Knowledge, Happiness, Insight, Love, Justice, Power, and Process-Itself?

8. How far can we actually take this human evolution?

9. What is the nature of any and all forms of Ultimate Purpose?

10. Will inter-dimensional exploration become a real part of conscious, everyday life?

11. Why is there so much human violence focused against knowledge, healing, and communications?

12. What will be our future relationship to all physical bodies, including our own?

13. Is the true nature of mind separate from our own individual experiences or not?


The fact is, that the Abrahamic Religious World has, in the last 2,200 years done all it can do to restructure all social views in such a way, that globally, all forms of paganism are basically trivialized and attacked out of existence, and all new information is “cherry-picked” for only those informational aspects which either do not contradict or challenge any or all Abrahamic views, but also all of those informational aspects which contradict any aspect of the Abrahamic format for thinking, generally. During the early 20th century, the educator John Dewey said made similar statements without referencing paganism.

It would be a genuine world cultural advance, if global Neo-paganism would learn to, and/or continue to, widely use the idea of “social restructuring” by embodying this idea into their practices and spells. One way of doing this would be to create an ethereal “meta tag” or a “conscious tag” on these, indicating “social restructuring will continually take place until the world is a safe, cooperative, and continually evolving place for all humans.”

Further, this could create better entrance into new portals of energy, life, and dimension, as well as, perhaps, widen those older, truly well-known portals, mentioned in text, song, and oral traditions, which exist:

• In our recent periods close to today

• Periods as well known as the Mediaeval and Dark Ages.

• The periods of Rome, Greece, and Asia, to Africa.

• The New and the Old Stone Ages.

• Our proto-births within the Starry Elements.
.
Gentle Reader of this page, I am attempting to create a road map of facts and flowing forms, possible to be used by pagans and neo-pagans to re-frame our shared human history and to create a window for looking into our future evolution of ourselves and our abilities, while fully honoring what we have already done in the past. There is no need for change, but there is a need for expansion of the Crafte itself as well as expansion of our own very real powers.

There are many incredible books on the Old Ways and Classic Art of Wyche-Craftes and Magiks, and I have no need or desire to duplicate and reiterate their very fine presentations of true knowledge. A small bibliography of a few of these books is listed at the end of this book. It is no means comprehensive.

It is a form of occult expression working with the psychology and actualities of the n-dimensional complexities within which we live, work, love, and learn.

It is quite possible that of all the spiritualities and religions on the Planet Earth, the Whole Pagan Diasphora is one of the very few realms of spirituality and religion which, itself, is an endlessly growing, expanding, and evolving situation which maintains very strong continuity.

To be more specific, the Pagan Continuum is best suited to follow certain standards that include:

• People who are well educated (education in every sense of the word and including ALL pathways of learning running the gamut from formal forms, to independendant learning, to being imbued with the knowledge from a family or private culture or group, to inspired learning, the process of which, is often beyond definition and quite personal).

• People who have a wide variety interests and, also unusual interests (as compared to the non-pagan aspects of the pagan world).

• People who are either immune from or are successful in resisting the many cultural pressures to bend to obeisance to the Totems and Taboos talk about by Sigmund Freud, Herbert Silberer, and others.

It is time to quickly walk away from this control apparatus of fear and violence and to retire from believing in the power of ignorance and self-powerlessness. It is time to learn to love ourselves better than we have and better than we do.

In creating the eclectic format for this book, this author has been greatly influence by Boetius’ Consolation of Philosophy, and Aleister Crowley’s Konx Om Pax, The Book of Lies, and Clouds Without Water, Franz Kafka’s Parables and Paradoxes, E-Therapy by A. Kitzelman, The anonymous late mediaeval book – The Black Box, and the prose poems of the late 20th century visionary genius, Riley Ballard.

This book has no answers and reveals no formulae.

Most people in the Neo-pagan world already are very knowledgeable in these areas, and many have written incredible books on various aspects of the subject. This book is a series of Reality Probes and Sur-rational Moments vis-à-vis Marshall McLuhan & Quentin Fiore’s The Medium is the Massage, , Indeterminacy as Mental Nourishment vis-à-vis John Cage, and Redefined Moments (vis-à-vis Alain Robbe-Grillet’s In The Labyrinth). To create a new and different statement from a phrase of Frederich Neitzsche and some “attitude” from H. P. Lovecraft and Frank Belknap Long, this book “looks into the realm of Power, knowing that Power is looking back at us when we do so”.

The core value of this book is to support and welcome the future evolution of Neo-Paganism in All Compassionate Ways (both Peaceful and Wrathful Compassion Forms)

“I here present you with a few suggestions the fruits, alas, of much idleness. Such of them as are distinguished by some capital letter, I have borrowed from my acuter friends. My own are little more than glimmerings, I had almost said dreams, of thought: not a word of them is to be taken on trust.

If then I am addressing one of the numerous class who read to be told what to think, let me advise you to meddle with the book no further. You wish to buy a house ready furnisht: do not come to look for it in a stonequarry. But if you are building up your opinions for yourself, and only want to be provided with materials, you may meet with many things in these pages that suit you. Do not despise them for their want of name and show. Remember what the old author says that ‘even to such a one as I am, an idiota or common person, no great things, melancholizing in woods and quiet places by rivers, The Goddess herself Truth has oftimes appeared.”

from Guesses At Truth By Two Brothers; Macmillan & Co; London; 1876; p. XIII

“Children are more than murmuring streams, and women are more than fragrant flowers, and men are more than walking trees. But on one side they are all part of the vision and music of Nature, not merely the creators of pictures and melodies, but even more fundamentally themselves the music and the vision. We cannot too often remember that not only is the art of man an art that Nature makes, but that Man himself is Nature. Accordingly as we cherish that faith and seek to live by it, we vindicate our right to the Earth, and preserve our sane and vital relations to the Earth’s life. The poets love to see human emotions in the procession of Cosmic Phenomena. But we have also to see the force of the sun and the dust of the earth in the dance of the blood through the veins of Man.

Civilization and Morals may seem to hold us apart from Nature. Yet the world has, even literally, been set in our hearts. We are the Stuff of the Universe. In comparison with that fact, Morals and Civilization sink into Nothingness.”

from The Art of Life: From the Works of Havelock Ellis; Selected and Arranged by Mrs S. Herbert; Houghton Mifflin Company; Boston & New York; 1929; pp. 113-114 reprinted from Little Essays of Love and Virtue by Havelock Ellis; 1923; and Psychology of Sex by Havelock Ellis; 1898



_______________________________

Imagine You Are Light<

Whatever one plants firmly in the mind Becomes the essential thing.
So if you pray and offer a blessing to Yod (God)
or if you wish your intention to be true, imagine you are light.
All around you - in every corner and on every side is - is light.
Turn to you right and you fill find shining light, in your left, splendour, a radiant light. Between them up above, the light of the Presence.
Surrounding that, the light of life.
Above it all, a crown of light - crowning the aspirations of thought, illumining the paths of imagination, spreading the radiance of vision,
This light is unfathomable and endless.

- Azrael of Gerona: Qabalist of Italy (13th cent. AD)

____________________________________________________________

The Picture of Little T.C. in a Prospect of Flowers

See with what simplicity
This nymph begins her golden days!
In the green grass she loves to lie,
And there with her fair aspect tames
The wilder flowers, and gives them names;
But only with the roses plays,
And them does tell
What colour best becomes them, and what smell.

Who can foretell for what high cause
This darling of the gods was born?
Yet this is she whose chaster laws
The wanton Love shall one day fear,
And, under her command severe,
See his bow broke and ensigns torn.
Happy who can
Appease this virtuous enemy of man!

O then let me in time compound
And parley with those conquering eyes,
Ere they have tried their force to wound;
Ere with their glancing wheels they drive
In triumph over hearts that strive,
And them that yield but more despise:
Let me be laid,
Where I may see the glories from some shade.

Meantime, whilst every verdant thing
Itself does at thy beauty charm,
Reform the errors of the Spring;
Make that the tulips may have share
Of sweetness, seeing they are fair,
And roses of their thorns disarm;
But most procure
That violets may a longer age endure.

But O, young beauty of the woods,
Whom Nature courts with fruits and flowers,
Gather the flowers, but spare the buds;
Lest Flora, angry at thy crime
To kill her infants in their prime,
Do quickly make th' example yours;
And ere we see,
Nip in the blossom all our hopes and thee.

Thoughts in a Garden

How vainly men themselves amaze
To win the palm, the oak, or bays,
And their uncessant labours see
Crown'd from some single herb or tree,
Whose short and narrow-vergèd shade
Does prudently their toils upbraid;
While all the flowers and trees do close
To weave the garlands of repose!

Fair Quiet, have I found thee here,
And Innocence thy sister dear?
Mistaken long, I sought you then
In busy companies of men:
Your sacred plants, if here below,
Only among the plants will grow:
Society is all but rude
To this delicious solitude.

No white nor red was ever seen
So amorous as this lovely green.
Fond lovers, cruel as their flame,
Cut in these trees their mistress' name:
Little, alas! they know or heed
How far these beauties hers exceed!
Fair trees! wheres'e'er your barks I wound,
No name shall but your own be found.

When we have run our passions' heat,
Love hither makes his best retreat:
The gods, that mortal beauty chase,
Still in a tree did end their race;
Apollo hunted Daphne so
Only that she might laurel grow;
And Pan did after Syrinx speed
Not as a nymph, but for a reed.

What wondrous life in this I lead!
Ripe apples drop about my head;
The luscious clusters of the vine
Upon my mouth do crush their wine;
The nectarine and curious peach
Into my hands themselves do reach;
Stumbling on melons, as I pass,
Ensnared with flowers, I fall on grass.

Meanwhile the mind from pleasure less
Withdraws into its happiness;
The mind, that ocean where each kind
Does straight its own resemblance find;
Yet it creates, transcending these,
Far other worlds, and other seas;
Annihilating all that 's made
To a green thought in a green shade.

Here at the fountain's sliding foot,
Or at some fruit-tree's mossy root,
Casting the body's vest aside,
My soul into the boughs does glide;
There, like a bird, it sits and sings,
Then whets and combs its silver wings,
And, till prepared for longer flight,
Waves in its plumes the various light.

Such was that happy Garden-state
While man there walk'd without a mate:
After a place so pure and sweet,
What other help could yet be meet!
But 'twas beyond a mortal's share
To wander solitary there:
Two paradises 'twere in one,
To live in Paradise alone.

How well the skilful gard'ner drew
Of flowers and herbs this dial new!
Where, from above, the milder sun
Does through a fragrant zodiac run:
And, as it works, th' industrious bee
Computes its time as well as we.
How could such sweet and wholesome hours
Be reckon'd, but with herbs and flowers!

-Andrew Marvell: (1621-1678)


_________________________________________________


Poet of the serene and thoughtful lay!
In youth’s fair dawn, when the soul still untried,
Longs for life’s conflict, and seeks restlessly
Food for its cravings in the stirring songs,
The thrilling strains of more impassioned bards;
Or, eager for fresh joys, culls with delight
The flowers that bloom in fancy fairy realm –
We may not prize the mild and steadfast ray
That streams from thy pure soul in tranquil song
But, in our riper years, when through the heat
And burden of the day we struggle on,
Breasting the stream upon whose shores we dreamed,
Weary of all the turmoil and din
Which drowns the finer voices of the soul;
We turn to thee, true priest of Nature’s fane,
And find the rest ourfainting souls need, -
The calm, more ardent singers cannot give;
As in the glare intense of tropic days,
Gladly, we turn from the sun’s radiant beams,
And grateful hail fair Luna’s tender light.

- Charlotte L. Forten Grimke: Black Poet of Philadelphia, PA. (1837 – 1914)