[This column comes to us from our newest columnist, Luke Babb. Luke is a storyteller and eclectic polytheist who primarily works with the Norse and Hellenic pantheons. They live in Chicago with their wife and a small jungle of houseplants, where they are studying magic and community building – sometimes even on purpose.]
1. I am applying for my first membership in a magical order. It’s a strange, charged feeling.
Psychogeography is the effect of place upon the psyche and the importance of the psyche within the landscape. The term was first discussed in the early 1950s by Guy Debord of the Situationist International, who attributed its coining to “an illiterate Kabyle.” The concept itself is simple, ancient, and foundational to an animist view of the world. In his essay “Introduction to a Critique of Urban Geography,” Debord defines the term rather dryly and pseudo-scientifically as “the study of the precise laws and specific effects of the geographical environment, consciously organized or not, on the emotions and behavior of individuals.” The occultist and writer Alan Moore (who explores psychogeography in his graphic novel From Hell and in his novels Voice of the Fire and Jerusalem) adds another layer of nuance to Debord’s definition by emphasizing that consciousness also embeds itself into the landscape in turn: “in our experience of any place, it is the associations, the dreams, the imaginings, the history—it is all the information that is relevant to that place which is what we experience when we talk about a place.”
The fourth century C.E. Neoplatonist Sallustius, a friend of the Roman Emperor Julian (who revoked Christianity’s status as state religion and attempted to revive polytheist worship), wrote in On the Gods and the Cosmos that the myths told in religious initiations “never happened, but always are,” and that “as the myth is in accord with the cosmos, we for that reason keep a festival imitating the cosmos, for how could we attain higher order?” (section 4) Sallustius wrote that myths which mix both psychic and material interpretations particularly “suit religious initiations, since every initiation aims at uniting us with the world and the gods.” As an example of a “mixed” psychic and material myth, he cites the story of Kybele and Attis, putting forth the interpretation that Kybele “is the principle that generates life,” that Attis “is the creator of all things which are born and die,” and that “the creator who makes these things casts away his generative powers into the creation and is joined to the gods again.” Kybele’s priests, the Galli or Gallai (the latter term, of feminine linguistic gender, found in a fragment of Callimachus), were known for re-enacting Attis’ self-castration in their own ecstatic rituals. There is also a cave in at Hierapolis in Phrygia, of which Daniel Ogden writes in Greek and Roman Necromancy: “The …
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MELBOURNE, Austrailia — Hermes is a god of communication and lies; commerce and thievery; craftiness and trickery. Some people equate him with Mercury whose eponymous planet challenges communication when it moves retrograde. Therefore, it may not be surprising that Hermes is now at the center of an imbroglio that pits corporate interests against an individual artist seeking to sell drawings of the gods.