Magical Universe of William S Burroughs PDF Book
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À La Recherche D'un Corps. Langage Et Silence Dans L'œuvre De W.S
"A la recherche d'un corps" CE LIVRE EST LE VINGT-CINQUIÈME TITRE DE LA COLLECTION « FICTION & CIE » DIRIGÉE PAR DENIS ROCHE Fiction & Cie Serge Grunberg, - "A la recherche d'un corps" Langage et silence dans l'œuvre de William S. Burroughs essai/Seuil Seuil, 27, rue Jacob, Paris 6e ISBN 2-02-005051-x. @ ÉDITIONS DU SEUIL, 1979. La loi du 11 mars 1957 interdit les copies ou reproductions destinées à une utilisation collective. Toute représentation ou reproduction intégrale nu par- tielle faite par quelque procédé que ce soit, sans le consentement des auteurs ou de leurs ayants cause, est illicite et constitue une contrefaçon sanctionnée par les articles 425 et suivants du Code pénal. Pour Chantal Imitation de William S. Burroughs Ecce William Seward Burroughs, alias l'inspecteur Lee, l'onCle Bill, el hombre invisible, 1,85 m, yeux bleu yage, bleu orgone, bleu-gris pluie du temps. Né le 5 février 1914 à Saint Louis, Missouri, heure précise inconnue, astrologues rentrez vos éphémérides. Son père, Mortimer Perry Burroughs, homme fort discret et porté sur la floriculture, était le fils de William Seward Burroughs première édition, fondateur de ce qui est devenu la Burroughs Corpo- ration. L'argent de la famille s'est déprécié lors de la grande crise de 1929, et il y a longtemps que Burroughs a brûlé dans ses veines l'ultime dollar maison. Il n'a aujourd'hui plus rien à voir avec la Burroughs Corporation, et n'a d'ailleurs pas grand-chose sur son compte de la Chase-Manhattan. Sa mère, Laura Lee, une vraie « Southem Belle », prude et volon- taire, était la fille d'un pasteur méthodiste de Géorgie et nullement une descendante directe du général sudiste Robert E. -
US Pagans and Indigenous Americans: Land and Identity
religions Article US Pagans and Indigenous Americans: Land and Identity Lisa A. McLoughlin Independent Scholar, Northfield, MA 01360, USA; [email protected] Received: 2 January 2019; Accepted: 27 February 2019; Published: 1 March 2019 Abstract: In contrast to many European Pagan communities, ancestors and traditional cultural knowledge of Pagans in the United States of America (US Pagans) are rooted in places we no longer reside. Written from a US Pagan perspective, for an audience of Indigenous Americans, Pagans, and secondarily scholars of religion, this paper frames US Paganisms as bipartite with traditional and experiential knowledge; explores how being transplanted from ancestral homelands affects US Pagans’ relationship to the land we are on, to the Indigenous people of that land, and any contribution these may make to the larger discussion of indigeneity; and works to dispel common myths about US Pagans by offering examples of practices that the author suggests may be respectful to Indigenous American communities, while inviting Indigenous American comments on this assessment. Keywords: US Pagans; Indigenous Americans; identity; land; cultural appropriation; indigeneity 1. Introduction Indigenous American scholar Vine Deloria Jr. (Deloria 2003, pp. 292–93) contends: “That a fundamental element of religion is an intimate relationship with the land on which the religion is practiced should be a major premise of future theological concern.” Reading of Indigenous American and Pagan literatures1 indicates that both communities, beyond simply valuing their relationship with the land, consider it as part of their own identity. As for example, in this 1912 Indigenous American quote: “The soil you see is not ordinary soil—it is the dust of the blood, the flesh, and the bones of our ancestors. -
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional Sections Contributed by Sean Michael Smith and Christine Breese, D.D
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional sections contributed by Sean Michael Smith and Christine Breese, D.D. Ph.D. Introduction Nichole Yalsovac Prophetic revelation, or Divination, dates back to the earliest known times of human existence. The oldest of all Chinese texts, the I Ching, is a divination system older than recorded history. James Legge says in his translation of I Ching: Book Of Changes (1996), “The desire to seek answers and to predict the future is as old as civilization itself.” Mankind has always had a desire to know what the future holds. Evidence shows that methods of divination, also known as fortune telling, were used by the ancient Egyptians, Chinese, Babylonians and the Sumerians (who resided in what is now Iraq) as early as six‐thousand years ago. Divination was originally a device of royalty and has often been an essential part of religion and medicine. Significant leaders and royalty often employed priests, doctors, soothsayers and astrologers as advisers and consultants on what the future held. Every civilization has held a belief in at least some type of divination. The point of divination in the ancient world was to ascertain the will of the gods. In fact, divination is so called because it is assumed to be a gift of the divine, a gift from the gods. This gift of obtaining knowledge of the unknown uses a wide range of tools and an enormous variety of techniques, as we will see in this course. No matter which method is used, the most imperative aspect is the interpretation and presentation of what is seen. -
Religion and Spirituality in the Work of the Beat Generation
DOCTORAL THESIS Irrational Doorways: Religion and Spirituality in the Work of the Beat Generation Reynolds, Loni Sophia Award date: 2011 General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Download date: 28. Sep. 2021 Irrational Doorways: Religion and Spirituality in the Work of the Beat Generation by Loni Sophia Reynolds BA, MA A thesis submitted in partial fulfilment of the requirements for the degree of PhD Department of English and Creative Writing University of Roehampton 2011 Reynolds i ABSTRACT My thesis explores the role of religion and spirituality in the work of the Beat Generation, a mid-twentieth century American literary movement. I focus on four major Beat authors: William S. Burroughs, Allen Ginsberg, Jack Kerouac, and Gregory Corso. Through a close reading of their work, I identify the major religious and spiritual attitudes that shape their texts. All four authors’ religious and spiritual beliefs form a challenge to the Modern Western worldview of rationality, embracing systems of belief which allow for experiences that cannot be empirically explained. -
Journeys of the Beat Generation
My Witness Is the Empty Sky: Journeys of the Beat Generation Christelle Davis MA Writing (by thesis) 2006 Certificate of Authorship/Originality I certify that the work in this thesis has not previously been submitted for a degree nor has it been submitted as part of requirements for a degree except as fully acknowledged within the text. I also certify that the thesis has been written by me. Any help that I have received in my research work and the preparation of the thesis itself has been acknowledged. In addition, I certify that all the information sources and literature used are indicated in the thesis. Signature of Candidate 11 Acknowledgements A big thank you to Tony Mitchell for reading everything and coping with my disorganised and rushed state. I'm very appreciative of the Kerouac Conference in Lowell for letting me attend and providing such a unique forum. Thank you to Buster Burk, Gerald Nicosia and the many other Beat scholars who provided some very entertaining e mails and opinions. A big slobbering kiss to all my beautiful friends for letting me crash on couches all over the world and always ringing, e mailing or visiting just when I'm about to explode. Thanks Andre for making me buy that first copy of On the Road. Thank you Tim for the cups of tea and hugs. I'm very grateful to Mum and Dad for trying to make everything as easy as possible. And words or poems are not enough for my brother Simon for those silly months in Italy and turning up at that conference, even if you didn't bother to wear shoes. -
T H E M a G a Z In
PaganPagan World World 29 42 Year 11 Issue 2 July 2009 Hi all and welcome to the 42 issue of Pagan World! In this issue: Interview with Peter J. Carroll by 2-8 Morgana & Saddie News from PFI - Impressions of the 9 th 9-11 PFI Netherlands Conference How Tortoise Lost His Tail – An 12-13 Australian Aborginal Dreamtime Legend Marija Gimbutas & the Europe of the 14-20 Mother by Morgan Mac Phoenix – Interview with Maxine Sanders by 21-25 Christopher Blackwell Moon Lore by Rev. Timothy Harley 26 -27 Roumanian & Transylvanian Sorceries 28-30 and Superstitions by Charles Godfrey Leland What is Shamanism? Shamanic Journeys 31- 33 through Daghestan By Michael Berman BA, MPhil, PhD Book Reviews by Morgana in English 33-34 Book Reviews by Morgana in Dutch 35 Religie door Frigga Asraaf 36-39 Természeti démonok a magyar néphitben 40-41 - Osara Az ősi és gonosz Necronomicon - Saddie 42-43 Gondolatok a rituális meztelenségről - 44-48 Caballus É chegado o fim do verão... 49-50 By Juanna Gouveia, PFI Brazilia Books: La Stregoneria in Italia e Guida alle 51 Streghe in Italia By Andrea Romanazzi Contact Us! 52-53 PAGAN WORLD See you next issue! Bright blessings, Diana July 19, 2009 THE MAGAZINE OF THE PAGAN FEDERATION INTERNATIONAL INTERNATIONAL FEDERATION PAGAN THE OF MAGAZINE THE 1 From WICCAN REDE BELTANE 2009 PETER J. CARROLL FEATURE – Morgana & Saddie Who is Peter J. Carroll? Good question. Somewhere his name rings a bell, but from where? Last September (2008) I decided to go to the “Colours Of Chaos” conference in London. -
Authorship in Burroughs's Red Night Trilogy and Bowles's Translation of Moroccan Storytellers
CLCWeb: Comparative Literature and Culture ISSN 1481-4374 Purdue University Press ©Purdue University Volume 18 (2016) Issue 5 Article 5 Authorship in Burroughs's Red Night Trilogy and Bowles's Translation of Moroccan Storytellers Benjamin J. Heal National Chung Cheng University Follow this and additional works at: https://docs.lib.purdue.edu/clcweb Part of the African Languages and Societies Commons, American Literature Commons, Literature in English, North America Commons, Other Arts and Humanities Commons, and the Translation Studies Commons Dedicated to the dissemination of scholarly and professional information, Purdue University Press selects, develops, and distributes quality resources in several key subject areas for which its parent university is famous, including business, technology, health, veterinary medicine, and other selected disciplines in the humanities and sciences. CLCWeb: Comparative Literature and Culture, the peer-reviewed, full-text, and open-access learned journal in the humanities and social sciences, publishes new scholarship following tenets of the discipline of comparative literature and the field of cultural studies designated as "comparative cultural studies." Publications in the journal are indexed in the Annual Bibliography of English Language and Literature (Chadwyck-Healey), the Arts and Humanities Citation Index (Thomson Reuters ISI), the Humanities Index (Wilson), Humanities International Complete (EBSCO), the International Bibliography of the Modern Language Association of America, and Scopus (Elsevier). The journal is affiliated with the Purdue University Press monograph series of Books in Comparative Cultural Studies. Contact: <[email protected]> Recommended Citation Heal, Benjamin J. "Authorship in Burroughs's Red Night Trilogy and Bowles's Translation of Moroccan Storytellers." CLCWeb: Comparative Literature and Culture 18.5 (2016): <https://doi.org/10.7771/1481-4374.2966> This text has been double-blind peer reviewed by 2+1 experts in the field. -
The Third Secret of Fatima
Fatima Apparitional Experiences Dr James Paul Pandarakalam An apparition may provide evidence of the authenticity of its manifestation at a physical site by offering predictions that are to be fulfilled at a later date. One of the distinctive features of the events at Fatima in Portugal in 1917 is the fulfilment in our own time of the predictions made. Ever since the occurrence of these famous visionary experiences, among observers and believers there has been an exponential interest in the third secret. Voice phenomena observed during Marian apparitions such as those at Fatima have analogies with externally controlled recurrent spontaneous psychokinetic (RSPK) activity, and visionary experiences involving RSPK or RSPK-like activity may be instances of apparitions at a physical site. The voice extinction and sensory disconnection demonstrated in the Fatima percipients could be explained as psychokinetic-like activity on the part of the apparition. True apparitional experiences prove the existence of psi-like phenomena and discarnate survival. In general, paranormal phenomena involve non-physical, physical and social events. Only physical events are accessible to scientific study. Marian apparitional experiences may be subjected to scientific analysis, but Marian apparition is beyond the scientific realm. The Fatima apparitional events inform research into post-mortem existence and offer a complementary insight into our current knowledge of the discarnate realm. Marian apparitions may be regarded as an antidote to the afflictions of the present century. Introduction Several hundreds of apparitional experiences have been claimed to have occurred in the twentieth century. Marian apparitional experiences have been reported in nearly all the continents of the world in the later half of that century. -
William Burroughs: Sailor of the Soul. A.J. Lees Reta Lila Weston Institute
William Burroughs: Sailor of the Soul. A.J. Lees Reta Lila Weston Institute of Neurological Sciences, Institute of Neurology, University College London WC1 ([email protected]). Abstract In 1953 William Seward Burroughs made several important and largely unrecognised discoveries relating to the composition and clinical pharmacological effects of the hallucinogenic plant potion known as yagé or ayahuasca. Illustrations of Burroughs’ voucher sample of Psychotria viridis and his letter to the father of modern ethnobotany Richard Evans Schultes are published here for the very first time. Introduction. William Seward Burroughs (1914-1997) demonised by post-War American society eventually came to be regarded by many notable critics as one of the finest writers of the twentieth century. In my article entitled Hanging around with the Molecules and my book Mentored by a Madman; The William Burroughs Experiment I have described how as a young medical student I forged a Mephistolean pact with ‘the hard man of hip’ that allowed me to continue my medical studies. Many years later Burroughs was behind my determination to resurrect apomorphine for the treatment of Parkinson’s disease (Stibe, Lees, and Stern 1987) and employ the Dreamachine to better understand the neurobiology of visual hallucinations. Junkie helped me understand the dopamine dysregulation syndrome, far better than any learned paper. My patients craved, then wanted but never enjoyed their anti-Parkinson Ian medication (Giovannoni et al. 2000) . After reading the Yage Letters in 1978 I also came to see William Burroughs as a shady traveller in the grand tradition of the Victorian naturalists. In this article I reveal how his ethnobotanising in the Colombian and Peruvian Amazon contributed an important and largely unrecognised footnote to the unraveling of the phytochemistry of ayahuasca (yagé). -
From Decadent Diabolist to Roman Catholic Demonologist: Some Biographical Curiosities from Montague Summers’ Black Folio
From Decadent Diabolist to Roman Catholic Demonologist: Some Biographical Curiosities from Montague Summers’ Black Folio Bernard Doherty Introduction The history and practice of black magic, witchcraft, and Satanism have long held a deep fascination in British—and indeed international—popular culture. Beginning with the gothic literature of the eighteenth century, through to the nineteenth century occult revival and Victorian “penny dreadful,” and then into twentieth century pulp fiction, tales of the supernatural involving maleficent magic have been authored some of Britain’s most popular—if not always critically acclaimed—writers including, among others M. R. James, Arthur Machen, William Somerset Maugham, Agatha Christie, Charles Williams, and Dennis Wheatley. These writers, as well as various other short story writers, novelists, and journalists, have all played an important role in shaping, recording, and reflecting popular beliefs about these topics. Indeed, not a few occult practitioners, most notably Aleister Crowley, Dion Fortune, Gerald Gardner, and Doreen Valiente, even turned their hands to writing popular occult fiction. Despite this, the frequent blurring of the often porous boundary between actual occult practices and groups, and the imagined worlds of the purveyors of popular and literary fiction, has been seldom explored outside of highly specialised academic literature dedicated to the history of gothic or weird fiction and the burgeoning study of what has come to be called Western Esotericism.1 Bernard Doherty is a lecturer in the School of Theology at Charles Sturt University. 1 See, for example, Nick Freeman, ‘The Black Magic Bogeyman 1908–1935’, in The Occult Imagination in Britain, 1875–1947, ed. Christine Ferguson and Andrew Radford, pp. -
Beat Generation Icon William S. Burroughs Found Love – and Loved Life – During His Years in Lawrence
FOR BURROUGHS, IT ALL ADDED UP BURROUGHS CREEK TRAIL & LINEAR PARK Beat Generation icon William S. Burroughs found love – and loved life – during his years in Lawrence William S. Burroughs, once hailed by In 1943, Burroughs met Allen Ginsberg America after charges of obscenity were 11th Street Norman Mailer as “the only American and Jack Kerouac. They became fast rejected by the courts. In the meantime, novelist living today who may conceivably friends, forming the nucleus of the Burroughs had moved to Paris in 1958, be possessed by genius,” lived in Lawrence nascent Beat Generation, a group of working with artist Brion Gysin, then on a few blocks west of this spot for the last 16 often experimental writers exploring to London in 1960, where he lived for 14 13th Street years of his life. Generally regarded as one postwar American culture. years, publishing six novels. of the most influential writers of the 20th century, his books have been translated Burroughs became addicted to narcotics In 1974, Burroughs returned to 15th Street into more than 70 languages. Burroughs in 1945. The following year, he New York City where he met James was also one of the earliest American married Joan Vollmer, the roommate Grauerholz, a former University of multimedia artists; his films, recordings, of Kerouac’s girlfriend. They moved Kansas student from Coffeyville, paintings and collaborations continue to to a farm in Texas, where their son Kansas, who soon became Burroughs’ venue venue A A inspire artists around the world. He is the Billy was born. In 1948, they relocated secretary and manager. -
Downloaded Their Wisdom from the Ancient Sunken Library of the Atlantians
CHAPTER 13 THE BRIGHT DARKNESS-PERSO AL INSIGHTS INTO THE ENTHEOGENIC USE OF KETAMINE Julian Vayne My entheogenic explorations with the substance known as ketamine began when I was four years old. At that age, I suffered from an astigmatism af- fecting my left eye. This led to a planned admission to the hospital and an operation to correct the problem. The anesthetic used on me was ketamine, a drug commonly employed for surgery on children and the elderly (Couper et al., 2013). Ketamine is a very safe, reliable medicine (Jansen, 2004, p. 267) and also a medicine that can provoke strange visions, distortions of space and time, and even, 1 later discovered, open the door to peak spiritual experiences (Jansen, 2004<,p. 267). For years after this operation, two things haunted me: The first was a vision, a nightmare. Something that I'd see in dreams when under stress (1 was something of a worrisome child), during fevers, and sometimes in the hypnagogic or hypnopompic states. The vision was of an egg. Not a realistic object but a stylized black-and-white ovoid shape in a 2D space that filled my entire visual field. Bisected at the widest part of the figure, this egg would appear on a background of black and white. As the top of the egg shape was filled with black, so the field behind that part of the shape would switch to white, and vice versa, for the bottom of the egg. Then the picture would shift, the monochromatic shades switching around, faster and faster until the black seemed white and the white dark.