À propos :

In his ethnographic theory of mistrust, Matthew Carey (2017) distinguishes between witchcraft and conspiracy: both work through accusation, but the former is linked with intimacy (following Geschiere, 1997, 2013) while the latter is addressed to a distant other (the Jews, the Freemasons, the Jesuits, the New World Order etc.). The idea of manipulation that my Romanian informants expressed, however, seemed to encompass both far-fetched conspiratorial conjectures and intimate interactions: it can designate, say, the influence of lobbies over the media but also sway another person to your own advantage. If anything, the (slang) word that corresponds to ‘fooling’ in Romanian is vrăjeală, which has the same root of vrajă (spell, charm) and vrăjitorie (witchcraft).

Giuseppe Tateo - When Conspiracy Meets Faith: Making Sense of Tragic Events in Bucharest, Romania // Religious Dimensions of Conspiracy Theories: Comparing and Connecting Old and New Trends (2023), p. 211

Ref:

Carey, M. (2017) Mistrust. An Ethnographic Theory. Chicago: Hau Books.
Geschiere, P. (1997) The Modernity of Witchcraft: Politics and the Occult in Postcolonial Africa. Charlottesville: University of Virginia Press.
Geschiere, P. (2013) Witchcraft, Intimacy, and Trust: Africa in Comparison. Chicago: University of Chicago Press.

Вчера в чате увидела абсолютно гениальную цитату и просто несу ее без изменений:

"Я живу в нескольких километрах от зоопарка, в котором есть дом аллигаторов. Там тропическая атмосфера, и зачем-то кроме аллигаторов там поселили огромных пауков. Чтобы мух ловили.
Иногда эти пауки очевидно сбегают.

В общем, иногда выйдешь на кухню, а там сидит такое мясистое волосатое чудовище.

И как бы ни хотелось сделать вид, что ничего такого нет, так просто пойти себе, ля-ля, ничего не вижу, да мне всё равно - смотришь на него как прикованный. Они ещё довольно живенько так бегают. Это отстой. Сейчас я ещё немного попривыкла. А раньше чуть родимчик не случался.

Это я к тому, почему люди как заворожённые смотрят на выборы в США"

Съ гражданскимъ новолѣтіемъ!
По традиціи - мой годъ въ книгахъ (нуженъ ВПН):
https://www.goodreads.com/user/year_in_books/2024/4457811

Съ прошедшимъ 8 марта!

D'accord.

NB musement (Charles Peirce, абдукция - это, я так понимаю, его же авторства), à la rêverie.

Хорошая рецензія, тоже такъ думаю. (Я въ восторгѣ отъ книжки!)

Many different expressions have been used in different times and places to refer to esoteric writing, including Aesopian literature, acroatic or acroamatic writings, double doctrine, twofold doctrine, twofold philosophy, pious frauds, noble lies, medicinal lies, economy of truth, disciplina arcani, discipline of the secret, enigmatical writing, defensive raillery, and others.

Arthur M. Melzer - Philosophy Between the Lines: The Lost History of Esoteric Writing (2014)

Chapter 42 - The Whiteness of The Whale

What the white whale was to Ahab, has been hinted; what, at times, he was to me, as yet remains unsaid.

The far-right links of Nexus have been exposed in Australia in the wake of its articles on the U.S. militias. Formerly a Green alternative magazine with an interest in New Age, health and Third World issues, Nexus took up the present line under its new editor, Duncan M. Roads. Roads visited Qadaffi in Libya in 1989 and is a close friend of the right-wing Libyaphile Robert Pash. A convert to Islam, Pash has tried to forge a link between the extreme right and left in Australia. In the late 1970s he was the Australian contact for the U.S.-based Aryan Nations and distributed Ku Klux Klan material. In the late 1980s he was the Australian distributor for Qadaffi’s Green Book and helped the “Political Soldier” faction of the National Front in Britain make top-level contact with the Libyan regime.

Nicholas Goodrick-Clarke - Black Sun: Aryan Cults, Esoteric Nazism and the Politics of Identity (2002)

[Louis-Théodore] Juge [lodge La Clémente Amitié] argued for a new compact with women, an equal partnership, for nothing less than what Juge called “the moral regeneration of society”. Of course, his sweeping vision was entirely consistent with Freemasonry’s time- honoured mission to convert the uninitiated to a better way of life. The question was how to draw women into the ideals of the craft without profaning its mysteries. The solution was to create a new form of adoption, which would include girls and boys as well as women, mostly the wives of regular Masons. By engaging whole families, Freemasonry would indeed regenerate society.

J.S. Allen - Freemason Feminists: Masonic Reform and the Women's Movement in France, 1840-1914, in Women’s Agency and Rituals in Mixed and Female Masonic Orders, ed. by
A. Heidle and J.A.M. Snoek (2008), p. 224

Семейныя цѣнности!

The rise of liberal society in modern France has been regarded as something of an historical contradiction. Alexis de Tocqueville, for example, remarked in his studies of democracy in Jacksonian America, the Ancien Régime and the French revolution that the tradition of strong centralized government in France, first under monarchical then under Jacobin and Napoleonic regimes, made voluntary association much more difficult if not impossible. As Jean-Jacques Rousseau might have suggested in Le Contrat Social (1762), the tendency of French Republican regimes to represent the General Will made virtually subversive all political parties, labour unions, and similar groups. French laws regulating, and occasionally outlawing, such association underscored the familiar adage that civil liberties in France had to be authorized before they could be enjoyed. This particular political culture significantly handicapped the growth of all civic life independent of the state—or so political scientists and historians have long argued. In the past 35 years, however, social and cultural historians, including Maurice Agulhon and William Sewell, have discovered a rich tradition of French association, defined regionally and professionally, that survived from the eighteenth century across the revolutionary divide into the nineteenth century, because such sociability was at least as much social as it was instrumental. As Cynthia Truant (1994) has argued, the Ancien Régime’s compagnonnages, for instance, well known for their regulation of journeymen’s lives during their grand tours of France, formed the basis of modern labour unions for both sociable and occupational purposes.

J.S. Allen - Freemason Feminists: Masonic Reform and the Women's Movement in France, 1840-1914, in Women’s Agency and Rituals in Mixed and Female Masonic Orders, ed. by
A. Heidle and J.A.M. Snoek (2008), p. 222

Обнадеживаетъ.

Furthermore, the role of women within the Golden Dawn—as equals to their brothers differed from the role of women in society. In Britain, the Women’s Suffrage movement began in the 1860s, and women did not win full voting rights until 1928. But the women in the Golden Dawn were not only regarded as equals, they also rose to leading positions within the Order and wrote a number of official instructions for the members, which show that, in the Golden Dawn, they could even wield authority over men. One of [Victor] Turner’s main points is that the primary function of liminal phenomena is to maintain and strengthen social structures by forming an anti-structure. The liminal persons or communities indirectly set the standards for the normal or structured society. That which is not liminal is normal, and therefore part of the structured sphere of society. As an anti-structure to the late-Victorian society, the Golden Dawn can be viewed as a forerunner of the emerging modern culture.

H. Bogdan - Women and the Hermetic Order of the Golden Dawn: Nineteenth Century Occultist Initiation from a Gender Perspective, in Women’s Agency and Rituals in Mixed and Female Masonic Orders, ed. by A. Heidle and J.A.M. Snoek (2008), p. 262

Гендерное!

It is indicative of [Petar] Vasiljević's unusual position - a military officer writing books on alternative spirituality - that he attempted to interpret the basic tenets of Thelema as commensurate with the Yugoslav official ideology of workers' self management by emphasizing the element of self-reliance that is indeed fundamental to both systems of thought, despite their many obvious differences.

Gordan Djurdjevic - Hidden Wisdom in Ill-Ordered House: a Short Survey of Occultism in Former Yugoslavia, in Occultism in a Global Perspective, ed. by H. Bogdan and G. Djurdjevic (2014)

NB alcybernetics

- введено (и отождествлено с ницшеанской "весёлой наукой") словенцемъ по имени Janez Trobentar въ его журналѣ Nox: Revija Magike za Novu Kurtoaziju; названіе Горданъ Джурджевичъ переводитъ какъ A Review of Magick for the New Courtesy. Включаетъ, якобы въ соотвѣтствіи съ каббалистическими принципами, четыре типа теоріи: информаціи, управленія, системъ и игръ. Заодно несётъ отпечатокъ телемитства, само собой.

Seker Ahmet - Woodcutter in the Forest

«Кажется, что в настоящее время гораздо труднее воплощать великие замыслы, чем в древние времена. Их нелегко скрывать, потому что теперь гораздо живее сообщения между народами, потому что каждый государь имеет послов при каждом дворе и может иметь изменников во всех кабинетах»
[Монтескье. Размышления… Гл. XXI]

Съ гражданскимъ новолѣтіемъ!
Comme toujours - мой годъ въ книгахъ (нуженъ ВПН):
https://www.goodreads.com/user/year_in_books/2025/4457811

At once a psychological and an aesthetic phenomenon, [unheilmlich] both established and destabilized at the same time. Its effects were guaranteed by an original authenticity, a first burial, and made all the more potent by virtue of a return that, in civilization, was in a real sense out of place. Something was not, then, merely haunted, but rather revisited by a power that was thought long dead. To such a force the romantic psyche and the romantic aesthetic sensibility were profoundly open; at any moment what seemed on the surface homely and comforting, secure and clear of superstition, might be reappropriated by something that should have remained secret but that nevertheless, through some chink in the shutters of progress, had returned.

Anthony Vidler - The Architectural Uncanny: Essays in the Modern Unhomely (1992), p. 27

For our purposes, however, this relationship, which determined to a great extent the nature of the Renaissance ideal city, becomes important only at the moment when architects became aware of the possibility of transferring to the realm of reality that which they had imagined in their memory; that is, of cutting out of the fabric of the real city the sequences and places that constituted their memory maps of the city, of turning the city into a memory theater and making that theater accessible both to the inhabitants and, equally importantly, to visitors. The planning of the Rome of Sixtus V as a vast tourist city with all its monuments and memorials joined by significant paths or streets marks the true beginning of urbanism. Urbanism, in this sense, might be defined as the instrumental theory and practice of constructing the city as memorial of itself. The history of urbanism from the late Renaissance to the Second World War illustrates this definition clearly : the replanning of London by Wren and his fellow scientists and historians of the Royal Society; the replanning of Paris by Pierre Patte and the philosophic architects of the Enlightenment; the reconstruction of Paris by Baron Haussmann under the Second Empire; the various model cities and their partial implementations envisaged by the modernists from Tony Gamier to Le Corbusier; all perpetuate the myth of memory as installed for keeps, so to speak, in the heart of a metropolis that is (finally) rendered significant and speaking to its people.

Anthony Vidler - The Architectural Uncanny: Essays in the Modern Unhomely (1992), p. 179