An Introduction to Thought Forms, the Pioneering 1905 Theosophist Book That Inspired Abstract Art: It Has Returned to Print

“It is some­times dif­fi­cult to appre­ci­ate the impact that the late-nine­teenth cen­tu­ry (and ongo­ing) occult move­ment called Theos­o­phy had on glob­al cul­ture,” Mitch Horowitz writes in his intro­duc­tion to the new­ly repub­lished 1905 Theo­soph­i­cal book, Thought Forms. That impact man­i­fest­ed “spir­i­tu­al­ly, polit­i­cal­ly, and artis­ti­cal­ly” in the work of lit­er­ary fig­ures like James Joyce and William But­ler Yeats and reli­gious fig­ures like Jid­du Krish­na­mur­ti, hand­picked as a teenag­er by Theosophist leader Charles W. Lead­beat­er to become the group’s mes­sian­ic World Teacher.

The Theo­soph­i­cal Soci­ety helped re-intro­duce Bud­dhism, or a new­ly West­ern­ized ver­sion, to West­ern Europe and the U.S., pub­lish­ing the 1881 “Bud­dhist Cat­e­chism” by Hen­ry Steel Olcott, a for­mer Colonel for the Union Army. Olcott co-found­ed the soci­ety in New York City in 1875 with Russ­ian occultist Hele­na Blavatsky. Soon after­ward, the group of spir­i­tu­al seek­ers relo­cat­ed to India. “Near­ly a cen­tu­ry before the Bea­t­les’ trek to Rishikesh,” writes Hor­witz, “Blavatsky and Olcott laid the tem­plate for the West­ern­er seek­ing wis­dom in the East.”

Theos­o­phy also had a sig­nif­i­cant influ­ence on mod­ern art, includ­ing the work of Wass­i­ly Kandin­sky, until recent­ly con­sid­ered the first Abstract painter—that is until the paint­ings of Hilma af Klint came to be wide­ly known. The reclu­sive Swedish artist, whom we’ve cov­ered here a few times before, came first, though no one knew it at the time. After show­ing her rev­o­lu­tion­ary abstract work to philoso­pher and one­time Ger­man and Aus­tri­an Theo­soph­i­cal Soci­ety leader Rudolf Stein­er, she was told to hide it for anoth­er fifty years.

Theos­o­phy gained many promi­nent con­verts in the UK, Europe, and around the world. Af Klint joined the Swedish soci­ety and remained a mem­ber until 1915. The sym­bol­ism in her mys­te­ri­ous abstrac­tions, which she attrib­uted to clair­voy­ant com­mu­ni­ca­tion with “an enti­ty named Amaliel,” may also have been sug­gest­ed by the draw­ings in Thought Forms, an illus­trat­ed book cre­at­ed by Theo­soph­i­cal Soci­ety lead­ers Lead­beat­er and Annie Besant, who was “an ear­ly suf­frag­ist and polit­i­cal activist,” notes Sacred Bones Books. The small press will release a new edi­tion of the book online and in stores on Novem­ber 6. (See their Kick­starter page here and video trail­er below.)

Besant was “far ahead of her time as an artist and thinker. Theos­o­phy was the first occult group to open its doors to women and Thought Forms offers a reminder that the his­to­ry of mod­ernist abstrac­tion and women’s con­tri­bu­tion to it is still being writ­ten.” Although that unfold­ing his­to­ry cen­tral­ly includes af Klint and Besant, the lat­ter did not actu­al­ly make all of the illus­tra­tions we find in this strange book. She and Lead­beat­er claimed to have received, through clair­voy­ant means, “forms caused by def­i­nite thoughts thrown out by one of them, and also watched the forms pro­ject­ed by oth­er per­sons under the influ­ence of var­i­ous emo­tions.”

So Besant would write in 1896 in the Theo­soph­i­cal jour­nal Lucifer. After these “exper­i­ments,” the two then described going into trances and view­ing “auras, vor­tices, ether­ic mat­ter, astral pro­jec­tions, ener­gy forms, and oth­er expres­sions from the unseen world.” The two described these visions to a col­lec­tion of visu­al artists, who ren­dered them into the paint­ings in the 1905 book.

Among those who do study the Theo­soph­i­cal Society’s impact, its first gen­er­a­tion of publications—especially Olcott’s “Bud­dhist Cat­e­chism” and Blavatsky’s 1888 The Secret Doc­trine—are espe­cial­ly well-known texts. But Thought Forms may prove “the most wide­ly read, last­ing, and direct­ly influ­en­tial book to emerge from the rev­o­lu­tion that Theos­o­phy ignit­ed,” Horowitz argues.

“By many esti­mates, Thought Forms marks the ger­mi­na­tion of abstract art”—originated through sev­er­al artists’ best guess at what visions of psy­chic phe­nom­e­na might look like. You can fol­low Sacred Bones’ Kick­starter cam­paign here.

Relat­ed Con­tent:  

A Vision­ary 115-Year-Old Col­or The­o­ry Man­u­al Returns to Print: Emi­ly Noyes Vanderpoel’s Col­or Prob­lems

Dis­cov­er Hilma af Klint: Pio­neer­ing Mys­ti­cal Painter and Per­haps the First Abstract Artist

New Hilma af Klint Doc­u­men­tary Explores the Life & Art of the Trail­blaz­ing Abstract Artist

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Breathtakingly-Detailed Tibetan Book Printed 40 Years Before the Gutenberg Bible

The Guten­berg Bible went to press in the year 1454. We now see it as the first piece of mass media, print­ed as it was with the then-cut­ting-edge tech­nol­o­gy of met­al mov­able type. But in the his­to­ry of aes­thet­ic achieve­ments in book-print­ing, the Guten­berg Bible was­n’t with­out its prece­dents. To find tru­ly impres­sive exam­ples requires look­ing in lands far from Europe: take, for instance, this “Sino-Tibetan con­certi­na-fold­ed book, print­ed in Bei­jing in 1410, con­tain­ing San­skrit dhāranīs and illus­tra­tions of pro­tec­tive mantra-dia­grams and deities, wood­block-print­ed in bright red ink on heavy white paper,” whose “breath­tak­ing­ly detailed print­ing” pre­dates Guten­berg by 40 years.

That descrip­tion comes from a Twit­ter user called Incunab­u­la (a term refer­ring to ear­ly books), a self-described bib­lio­phile and rare book col­lec­tor who posts about “the his­to­ry of writ­ing, and of the book, from cave paint­ing to cuneiform tablet to papyrus scroll to medieval codex to Kin­dle.”

Incunab­u­la’s six-tweet thread on this ear­ly 15th-cen­tu­ry Sino-Tibetan book includes both pic­tures and descrip­tions of this remark­able arti­fac­t’s inte­ri­or and exte­ri­or.

Its text, writ­ten in the Tibetan and Nepalese Rañ­janā script, “is print­ed twice, once on each side of the paper, so that the book may be read in the Indo-Tibetan man­ner by turn­ing the pages from right to left or in Chi­nese style by turn­ing from left to right.” The book’s con­tent is “a sequence of Tibetan Bud­dhist recita­tion texts,” or chants, all “pro­tect­ed at front and back by thick­er board-like wrap­pers,” each “cov­ered in fine pen-draw­ings in gold paint on black of 20 icons of the Tathā­gatas.”

Incunab­u­la has also post­ed exten­sive­ly about Bud­dhist texts from oth­er times and lands: a Thai fold­ing man­u­script from the mid-19th cen­tu­ry telling of a monk’s jour­neys to heav­en and hell; a Mon­go­lian man­u­script from the same peri­od that trans­lates the Čoy­i­jod Dagi­ni, “a pop­u­lar Bud­dhist text about virtue, sin and the after­life”; an exam­ple of “Japan­ese Bud­dhist print­ing 150 years before Guten­berg”; an “8th cen­tu­ry Khotanese amulet­ic scroll from the Silk Road.” The cre­ators of these texts would have meant the words they were pre­serv­ing to sur­vive them — but our mar­veling at them hun­dreds, even more than a thou­sand years lat­er, would sure­ly have come as a sur­prise.

Relat­ed Con­tent:

The Old­est Book Print­ed with Mov­able Type is Not The Guten­berg Bible: Jikji, a Col­lec­tion of Kore­an Bud­dhist Teach­ings, Pre­dat­ed It By 78 Years and It’s Now Dig­i­tized Online

The World’s Old­est Mul­ti­col­or Book, a 1633 Chi­nese Cal­lig­ra­phy & Paint­ing Man­u­al, Now Dig­i­tized and Put Online

The World’s Largest Col­lec­tion of Tibetan Bud­dhist Lit­er­a­ture Now Online

Free Online Course: Robert Thurman’s Intro­duc­tion to Tibetan Bud­dhism (Record­ed at Colum­bia U)

Tibetan Musi­cal Nota­tion Is Beau­ti­ful

Oxford Uni­ver­si­ty Presents the 550-Year-Old Guten­berg Bible in Spec­tac­u­lar, High-Res Detail

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

500+ Beautiful Manuscripts from the Islamic World Now Digitized & Free to Download

Math­e­mat­ics, astron­o­my, his­to­ry, law, lit­er­a­ture, archi­tec­ture: in these fields and oth­ers, the Mus­lim world came up with major inno­va­tions before any oth­er civ­i­liza­tion did. This Islam­ic cul­tur­al and intel­lec­tu­al flow­er­ing last­ed from the 11th through the 19th cen­tu­ry, and many of the texts the peri­od left as its lega­cy have gone most­ly unre­searched. So say the cre­ators of Man­u­scripts of the Mus­lim World, a project of Colum­bia Uni­ver­si­ty, the Free Library of Philadel­phia, the Uni­ver­si­ty of Penn­syl­va­nia, Bryn Mawr Col­lege, and Haver­ford Col­lege aimed at cre­at­ing an online archive of “more than 500 man­u­scripts and 827 paint­ings from the Islam­i­cate world broad­ly con­strued.”

As UPenn Libraries Senior Cura­tor of Spe­cial Col­lec­tions Mitch Fraas tells Hyper­al­ler­gic’s Sarah Rose Sharp, “The aim of this project was to find and dig­i­tize all the Islam­i­cate man­u­scripts in Philadel­phia col­lec­tions and along the way we part­nered with Colum­bia on a grant to take a mul­ti-city approach.”

To the sources of its man­u­scripts it also takes a mul­ti-cul­ture approach, includ­ing “texts relat­ed to Chris­tian­i­ty (Cop­tic and Syr­i­ac mss. galore), Hin­duism (epics trans­lat­ed into Per­sian in Mughal India), sci­ence, tech­nol­o­gy, music, etc. but which were pro­duced in the his­toric Mus­lim world.” There are also texts, he adds, “in Per­sian, Ara­bic, and Turk­ish of course but also in Cop­tic, Tamazight, Aves­tan, etc.”

If you can read those lan­guages, Man­u­scripts of the Mus­lim World obvi­ous­ly amounts to a gold mine. (You may also find some­thing of inter­est in the dig­i­tal archives of 700 years of Per­sian man­u­scripts and 10,000 books in Ara­bic we’ve pre­vi­ous­ly fea­tured here on Open Cul­ture.) But even if you don’t, you’ll find in the col­lec­tion mar­vels of book design that will appeal to any­one with an appre­ci­a­tion of the lush aes­thet­ics, both abstract and fig­u­ra­tive, of these places and these times. Some of them aren’t even as old as they may seem: take the man­u­script at the top of the post, “over­paint­ed in the 20th cen­tu­ry to mim­ic Mughal style.” Or the one below that, whose colophon “says the copy was com­plet­ed in 1121 A.H. (1709 or 1710 CE),” which “does not make sense giv­en the author like­ly lived in the 19th cen­tu­ry.”

The oth­er pages here come from a set of “illus­tra­tions from Qur’ānic sto­ries” (this one depict­ing “Abra­ham sac­ri­fic­ing his son”) and a “Per­sian cal­lig­ra­phy and illus­tra­tion album.” You’ll find much more in Man­u­scripts of the Mus­lim World, host­ed on OPENN, the Uni­ver­si­ty of Penn­syl­va­ni­a’s online repos­i­to­ry of “high-res­o­lu­tion archival images of man­u­scripts” accom­pa­nied by “machine-read­able TEI P5 descrip­tions and tech­ni­cal meta­da­ta,” all released into the pub­lic domain or under Cre­ative Com­mons licens­es. Though each man­u­scrip­t’s entry comes with basic notes, the col­lec­tion is, in the main, not yet a thor­ough­ly stud­ied one. If you have an inter­est in the Islam­ic world at its peak of cul­tur­al and intel­lec­tu­al influ­ence so far, you may just find your next big research sub­ject here — or at the very least, mate­r­i­al for a few hours’ admi­ra­tion. Enter the col­lec­tion.

via Hyper­al­ler­gic

Relat­ed Con­tent:

The Com­plex Geom­e­try of Islam­ic Art & Design: A Short Intro­duc­tion

How Ara­bic Trans­la­tors Helped Pre­serve Greek Phi­los­o­phy … and the Clas­si­cal Tra­di­tion

Learn Islam­ic & Indi­an Phi­los­o­phy with 107 Episodes of the His­to­ry of Phi­los­o­phy With­out Any Gaps Pod­cast

700 Years of Per­sian Man­u­scripts Now Dig­i­tized and Avail­able Online

Down­load 10,000+ Books in Ara­bic, All Com­plete­ly Free, Dig­i­tized and Put Online

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall, on Face­book, or on Insta­gram.

The Foot-Licking Demons & Other Strange Things in a 1921 Illustrated Manuscript from Iran

Few mod­ern writ­ers so remind me of the famous Vir­ginia Woolf quote about fic­tion as a “spi­der’s web” more than Argen­tin­ian fab­u­list Jorge Luis Borges. But the life to which Borges attach­es his labyrinths is a librar­i­an’s life; the strands that anchor his fic­tions are the obscure schol­ar­ly ref­er­ences he weaves through­out his text. Borges brings this ten­den­cy to whim­si­cal employ in his non­fic­tion Book of Imag­i­nary Beings, a het­eroge­nous com­pendi­um of crea­tures from ancient folk tale, myth, and demonolo­gy around the world.

Borges him­self some­times remarks on how these ancient sto­ries can float too far away from rati­o­ci­na­tion. The “absurd hypothe­ses” regard­ing the myth­i­cal Greek Chimera, for exam­ple, “are proof” that the ridicu­lous beast “was begin­ning to bore peo­ple…. A vain or fool­ish fan­cy is the def­i­n­i­tion of Chimera that we now find in dic­tio­nar­ies.” Of  what he calls “Jew­ish Demons,” a cat­e­go­ry too numer­ous to parse, he writes, “a cen­sus of its pop­u­la­tion left the bounds of arith­metic far behind. Through­out the cen­turies, Egypt, Baby­lo­nia, and Per­sia all enriched this teem­ing mid­dle world.” Although a less­er field than angelol­o­gy, the influ­ence of this fas­ci­nat­ing­ly diverse canon only broad­ened over time.

“The natives record­ed in the Tal­mud” soon became “thor­ough­ly inte­grat­ed” with the many demons of Chris­t­ian Europe and the Islam­ic world, form­ing a sprawl­ing hell whose denizens hail from at least three con­ti­nents, and who have mixed freely in alchem­i­cal, astro­log­i­cal, and oth­er occult works since at least the 13th cen­tu­ry and into the present. One exam­ple from the ear­ly 20th cen­tu­ry, a 1902 trea­tise on div­ina­tion from Isfa­han, a city in cen­tral Iran, draws on this ancient thread with a series of water­col­ors added in 1921 that could eas­i­ly be mis­tak­en for illus­tra­tions from the ear­ly Mid­dle Ages.

As the Pub­lic Domain Review notes:

The won­der­ful images draw on Near East­ern demono­log­i­cal tra­di­tions that stretch back mil­len­nia — to the days when the rab­bis of the Baby­lon­ian Tal­mud assert­ed it was a bless­ing demons were invis­i­ble, since, “if the eye would be grant­ed per­mis­sion to see, no crea­ture would be able to stand in the face of the demons that sur­round it.”

The author of the trea­tise, a ram­mal, or sooth­say­er, him­self “attrib­ut­es his knowl­edge to the Bib­li­cal Solomon, who was known for his pow­er over demons and spir­its,” writes Ali Kar­joo-Ravary, a doc­tor­al can­di­date in Reli­gious Stud­ies at the Uni­ver­si­ty of Penn­syl­va­nia. Pre­dat­ing Islam, “the depic­tion of demons in the Near East… was fre­quent­ly used for mag­i­cal and tal­is­man­ic pur­pos­es,” just as it was by occultists like Aleis­ter Crow­ley at the time these illus­tra­tions were made.

“Not all of the 56 paint­ed illus­tra­tions in the man­u­script depict demon­ic beings,” the Pub­lic Domain Review points out. “Amongst the horned and fork-tongued we also find the archangels Jibrāʾīl (Gabriel) and Mikāʾīl (Michael), as well as the ani­mals — lion, lamb, crab, fish, scor­pi­on — asso­ci­at­ed with the zodi­ac.” But in the main, it’s demon city. What would Borges have made of these fan­tas­tic images? No doubt, had he seen them, and he had seen plen­ty of their like before he lost his sight, he would have been delight­ed.

A blue man with claws, four horns, and a pro­ject­ing red tongue is no less fright­en­ing for the fact that he’s wear­ing a can­dy-striped loin­cloth. In anoth­er image we see a mous­ta­chioed goat man with tuber-nose and pol­ka dot skin mani­a­cal­ly con­coct­ing a less-than-appetis­ing dish. One recur­ring (and wor­ry­ing) theme is demons vis­it­ing sleep­ers in their beds, scenes involv­ing such pleas­ant activ­i­ties as tooth-pulling, eye-goug­ing, and — in one of the most engross­ing illus­tra­tions — a bout of foot-lick­ing (per­formed by a rep­til­ian feline with a shark-toothed tail).

There’s a play­ful Bosch-ian qual­i­ty to all of this, but while we tend to see Bosch’s work from our per­spec­tive as absurd, he appar­ent­ly took his bizarre inven­tions absolute­ly seri­ous­ly. So too, we might assume, did the illus­tra­tor here. We might won­der, as Woolf did, about this work as the prod­uct of “suf­fer­ing human beings… attached to gross­ly mate­r­i­al things, like health and mon­ey and the hous­es we live in.” What kinds of ordi­nary, mate­r­i­al con­cerns might have afflict­ed this artist, as he (we pre­sume) imag­ined demons goug­ing the eyes and lick­ing the feet of peo­ple tucked safe­ly in their beds?

See many more of these strange paint­ings at the Pub­lic Domain Review.

Relat­ed Con­tent:

700 Years of Per­sian Man­u­scripts Now Dig­i­tized and Avail­able Online

1,600 Occult Books Now Dig­i­tized & Put Online, Thanks to the Rit­man Library and Da Vin­ci Code Author Dan Brown

160,000 Pages of Glo­ri­ous Medieval Man­u­scripts Dig­i­tized: Vis­it the Bib­lio­the­ca Philadel­phien­sis

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

New Digital Archive Will Bring Medieval Chants Back to Life: Project Amra Will Feature 300 Digitized Manuscripts and Many Audio Recordings

Among his­to­ri­ans of Euro­pean Chris­tian­i­ty, it long seemed a set­tled ques­tion that Irish Catholi­cism, the so-called “Celtic Rite,” dif­fered sig­nif­i­cant­ly in the mid­dle ages from its Roman coun­ter­part. This despite the fact that the phrase Celtic Rite “must not be tak­en to imply any nec­es­sary homo­gene­ity,” notes the Catholic Ency­clo­pe­dia, “for the evi­dence such as it is, is in favour of con­sid­er­able diver­si­ty.” Far from an insu­lar reli­gion, Irish Catholi­cism spread to France, Ger­many, Switzer­land, Italy, and North­ern Spain through the mis­sions of St. Colum­banus and oth­ers, and both influ­enced and absorbed the Continent’s prac­tices through­out the medieval peri­od.

His­to­ri­ans have recent­ly set out to “restore [the Irish Church] to its right­ful place on the Euro­pean his­tor­i­cal map,” writes Trin­i­ty Col­lege Dublin’s Ann Buck­ley in her intro­duc­tion to a book of schol­ar­ly essays called Music, Litur­gy, and the Ven­er­a­tion of Saints of the Medieval Irish Church in a Euro­pean Con­text.

To vary­ing degrees, all of the schol­ars rep­re­sent­ed in this col­lec­tion write to counter the essen­tial­iz­ing “quest for what might be unique or ‘oth­er’ about Ire­land and Irish cul­ture” among all oth­er Euro­pean nation­al and reli­gious his­to­ries.

Buckley’s writ­ing on the ven­er­a­tion of Irish saints has made a sig­nif­i­cant con­tri­bu­tion to this effort, and her decade and a half of archival work has helped cre­ate the Amra project, which aims “to dig­i­tize and make freely avail­able online over 300 man­u­scripts con­tain­ing litur­gi­cal mate­r­i­al asso­ci­at­ed with some 40 Irish saints which are locat­ed in research libraries across Europe.” So write Medievalists.net, who also point out some of the most excit­ing aspects of this acces­si­ble resource:

The dig­i­tal archive, when com­plet­ed, will also incor­po­rate record­ings and per­form­ing edi­tions of all the chants and prayers from the orig­i­nal man­u­scripts, as well as trans­la­tions of the Latin texts into a num­ber of Euro­pean lan­guages. In this way, con­tem­po­rary audi­ences can enjoy first-hand the devo­tion­al songs asso­ci­at­ed with Irish saints, bring­ing them out of their slum­ber after more than half a mil­len­ni­um.

You can hear one antiphonal chant, “Mag­ni patris/Mente mun­di,” from the Office St. Patrick, just above. Per­haps unsur­pris­ing­ly, “no oth­er Irish saint is rep­re­sent­ed so exten­sive­ly or with such vari­ety in medieval litur­gi­cal sources,” writes Buck­ley. Man­u­script hymns, prayers, and offices for Patrick have been found in Dublin, Oxford, Cam­bridge, the British Library, and “in the Vien­na Schot­ten­kloster dat­ing from the time of its foun­da­tion by Irish Bene­dic­tine monks in the twelfth cen­tu­ry.” (See the open­ing of the Office of St. Patrick, “Veneren­da immi­nen­tis,” from a late-15th cen­tu­ry man­u­script, at the top.)

Oth­er saints rep­re­sent­ed in the archival mate­r­i­al include Brig­it, Colm­cille, Colum­banus, Canice, Declan, Cia­ran, Fin­ian, and Lau­rence O’Toole. The mis­sion­ary monks all received their own “offices,” litur­gi­cal cer­e­monies per­formed on their feast days. Many of the man­u­scripts, such as the open­ing of the Office of St. Brig­it, above, con­tain musi­cal nota­tion, allow­ing musi­col­o­gists like Buck­ley to recre­ate the sound of Irish Catholi­cism as it exist­ed in Ire­land, Britain, and Con­ti­nen­tal Europe sev­er­al hun­dred years ago.

The project is devel­op­ing a dig­i­tal archive of such record­ings, as well as “a ful­ly search­able data­base,” Medievalists.net notes, with “inter­ac­tive maps show­ing the geo­graph­i­cal dis­tri­b­u­tion of the cults of Irish saints across Europe, and of the libraries where the man­u­scripts are now housed. A series of doc­u­men­tary films is also envis­aged.” You don’t have to be a spe­cial­ist in the his­to­ry of the Irish Church, or an Irish Catholic, for that mat­ter, to get excit­ed about the many ways such a rich resource will bring this medieval his­to­ry to new life.

via Medievalists.net

Relat­ed Con­tent:

Where Did the Monk’s Hair­cut Come From? A New Vox Video Explains the Rich and Con­tentious His­to­ry of the Ton­sure

The Medieval Mas­ter­piece, the Book of Kells, Is Now Dig­i­tized & Put Online

160,000 Pages of Glo­ri­ous Medieval Man­u­scripts Dig­i­tized: Vis­it the Bib­lio­the­ca Philadel­phien­sis

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Evelyn Waugh’s “Victorian Blood Book”: A Most Strange & Macabre Illustrated Book

Most U.S. read­ers come to know Eve­lyn Waugh as the “seri­ous” writer of the saga Brideshead Revis­it­ed (and inspir­er of the 1981 minis­eries adap­ta­tion). This was also the case in 1954, when Charles Rolo wrote in the pages of The Atlantic that the nov­el “sold many more copies in the Unit­ed States than all of Waugh’s oth­er books put togeth­er.” Yet “among the lit­er­ary,” Waugh’s name evokes “a sin­gu­lar brand of com­ic genius… a riotous­ly anar­chic cos­mos, in which only the out­ra­geous can happen—and when it does hap­pen is out­ra­geous­ly divert­ing.”

The com­ic Waugh’s imag­i­na­tion “runs to… appalling and macabre inven­tions,” incor­po­rat­ing a “lunatic log­ic.” The sources of that imag­i­na­tion now reside at the Har­ry Ran­som Cen­ter at the Uni­ver­si­ty of Texas, Austin, who hold Waugh’s man­u­scripts and 3,500-volume library.

The nov­el­ist, the Ran­som Cen­ter notes, “was an invet­er­ate col­lec­tor of things Vic­to­ri­an (and well ahead of most of his con­tem­po­raries in this regard). Undoubt­ed­ly the sin­gle most curi­ous object in the entire library is a large oblong folio decoupage book, often referred to as the ‘Vic­to­ri­an Blood Book.’”

Waugh deeply admired Vic­to­ri­an art, and espe­cial­ly “those nine­teenth-cen­tu­ry ene­mies of tech­nol­o­gy, the Pre-Raphaelites,” writes Rolo. Still, like us, he may have looked upon scrap­books like these as bizarre and mor­bid­ly humor­ous, if also pos­sessed by an unset­tling beau­ty. (One 2008 cat­a­logue described them as “weird” and “rather ele­gant but very scary.”) More than any­thing, they resem­ble the kind of thing a goth teenag­er raised on Mon­ty Python and Emi­ly Dick­in­son might put togeth­er in her bed­room late at night. Such an artist would be car­ry­ing on a long “cher­ished tra­di­tion.”

“Vic­to­ri­an scrap­book­ing,” the Ran­som Cen­ter writes, “was almost exclu­sive­ly the province of women,” a way of orga­niz­ing infor­ma­tion, although “the esthet­ic aspect” could some­times be “sec­ondary.” The “Vic­to­ri­an Blood Book,” how­ev­er, is the work of a pater­fa­mil­ias named John Bin­g­ley Gar­land, “a pros­per­ous Vic­to­ri­an busi­ness­man who moved to New­found­land, went on to become speak­er of its first Par­lia­ment, and returned to Stone Cot­tage in Dorset to end his days.”

Inscribed to Bin­g­ley’s daugh­ter Amy on Sep­tem­ber 1, 1854, the book seems to have been a wed­ding present, made with seri­ous devo­tion­al intent:

How does one “read” such an enig­mat­ic object? We under­stand­ably find ele­ments of the grotesque and sur­re­al. But our eyes view it dif­fer­ent­ly from Vic­to­ri­an ones. As Gar­land’s descen­dants have writ­ten, “our fam­i­ly does­n’t refer to…‘the Blood Book;’ we refer to it as ‘Amy’s Gift’ and in no way see it as any­thing oth­er than a pre­cious reminder of the love of fam­i­ly and Our Lord.”

The “Blood Book“ ‘s actu­al title appears to have been Duren­stein!, which is the Aus­tri­an cas­tle where Richard the Lion­heart­ed was impris­oned. Assem­bled from hun­dreds of engrav­ings, many by William Blake, it appar­ent­ly depicts “the spir­i­tu­al bat­tles encoun­tered by Chris­tians along the path of life and the ‘blood’ to Chris­t­ian sac­ri­fice.” The “blood” is red India ink. The quo­ta­tions sur­round­ing each col­lage, accord­ing to the Gar­land fam­i­ly “are encour­ag­ing one to turn to God as our Sav­iour.”

One can imag­ine the “seri­ous” Waugh look­ing on this strange object with almost rev­er­en­tial affec­tion. He lapsed into a high­ly affect­ed, reac­tionary nos­tal­gia in his lat­er peri­od, announc­ing him­self “two hun­dred years” behind the times. One con­tem­po­rary declared, “He grows more old-fash­ioned every day.” But the sav­age­ly com­ic Waugh would not have been able to approach such a bizarre piece of folk col­lage art with­out an eye toward its use as mate­r­i­al for his own “appalling and macabre inven­tions.”

See a full scanned copy of the “Vic­to­ri­an Blood Book,” and down­load high-res­o­lu­tion images, online at the Uni­ver­si­ty of Texas, Austin’s Har­ry Ran­som Cen­ter.

Relat­ed Con­tent:

19th-Cen­tu­ry Skele­ton Alarm Clock Remind­ed Peo­ple Dai­ly of the Short­ness of Life: An Intro­duc­tion to the Memen­to Mori

Browse The Mag­i­cal Worlds of Har­ry Houdini’s Scrap­books

A Wit­ty Dic­tio­nary of Vic­to­ri­an Slang (1909)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Visionary Mystical Art of Carl Jung: See Illustrated Pages from The Red Book

Carl Jung’s Liber Novus, bet­ter known as The Red Book, has only recent­ly come to light in a com­plete Eng­lish trans­la­tion, pub­lished by Nor­ton in a 2009 fac­sim­i­le edi­tion and a small­er “reader’s edi­tion” in 2012. The years since have seen sev­er­al exhi­bi­tions of the book, which “could pass for a Bible ren­dered by a medieval monk,” writes art crit­ic Peter Frank, “espe­cial­ly for the care with which Jung entered his writ­ing as ornate Goth­ic script.”

Jung “refused to think of him­self as an ‘artist’” but “it’s no acci­dent the Liber Novus has been exhib­it­ed in muse­ums, or func­tioned as the nucle­us of ‘Ency­clo­pe­dic Palace,’ the sur­vey of vision­ary art in the 2013 Venice Bien­nale.” Jung’s elab­o­rate paint­ings show him “every bit the artist the medieval monk or Per­sian courtier was; his art hap­pened to be ded­i­cat­ed not to the glo­ry of God or king, but that of the human race.”

One could more accu­rate­ly say that Jung’s book was ded­i­cat­ed to the mys­ti­cal uncon­scious, a much more neb­u­lous and ocean­ic cat­e­go­ry. The “ocean­ic feeling”—a phrase coined in 1927 by French play­wright Romain Rol­land to describe mys­ti­cal oneness—so annoyed Sig­mund Freud that he dis­missed it as infan­tile regres­sion.

Freud’s antipa­thy to mys­ti­cism, as we know, did not dis­suade Jung, his one­time stu­dent and admir­er, from div­ing in and swim­ming to the deep­est depths. The voy­age began long before he met his famous men­tor. At age 11, Jung lat­er wrote in 1959, “I found that I had been in a mist, not know­ing how to dif­fer­en­ti­ate myself from things; I was just one among many things.”

Jung con­sid­ered his elab­o­rate dream/vision journal—kept from 1913 to 1930, then added to spo­rad­i­cal­ly until 1961—“the cen­tral work in his oeu­vre,” says Jung schol­ar Sonu Sham­dasani in the Rubin Muse­um intro­duc­tion above. “It is lit­er­al­ly his most impor­tant work.”

And yet it took Dr. Sham­dasani “three years to con­vince Jung’s fam­i­ly to bring the book out of hid­ing,” notes NPR. “It took anoth­er 13 years to trans­late it.” Part of the rea­son his heirs left the book hid­den in a Swiss vault for half a cen­tu­ry may be evi­dent in the only por­tion of the Red Book to appear in Jung’s life­time. “The Sev­en Ser­mons of the Dead.”

Jung had this text pri­vate­ly print­ed in 1916 and gave copies to select friends and fam­i­ly mem­bers. He com­posed it in 1913 in a peri­od of Gnos­tic stud­ies, dur­ing which he entered into vision­ary trance states, tran­scrib­ing his visions in note­books called the “Black Books,” which would lat­er be rewrit­ten in The Red Book.

You can see a page of Jung’s metic­u­lous­ly hand-let­tered man­u­script above. The “Ser­mons,” he wrote in a lat­er inter­pre­ta­tion, came to him dur­ing an actu­al haunt­ing:

The atmos­phere was thick, believe me! Then I knew that some­thing had to hap­pen. The whole house was filled as if there were a crowd present, crammed full of spir­its. They were packed deep right up to the door, and the air was so thick it was scarce­ly pos­si­ble to breathe. As for myself, I was all a‑quiver with the ques­tion: “For God’s sake, what in the world is this?” Then they cried out in cho­rus, “We have come back from Jerusalem where we found not what we sought/’ That is the begin­ning of the Septem Ser­mones. 

The strange, short “ser­mons” are dif­fi­cult to cat­e­go­rize. They are awash in Gnos­tic the­ol­o­gy and occult terms like “plero­ma.” The great mys­ti­cal one­ness of ocean­ic feel­ing also took on a very sin­is­ter aspect in the demigod Abraxas, who “beget­teth truth and lying, good and evil, light and dark­ness, in the same word and in the same act. Where­fore is Abraxas ter­ri­ble.”

There are tedious, didac­tic pas­sages, for con­verts only, but much of Jung’s writ­ing in the “Sev­en Ser­mons,” and through­out The Red Book, is filled with strange obscure poet­ry, com­ple­ment­ed by his intense illus­tra­tions. Jung “took on the sim­i­lar­ly styl­ized and beau­ti­ful man­ners of non-west­ern word-image con­fla­tion,” writes Frank, “includ­ing Per­sian minia­ture paint­ing and east Asian cal­lig­ra­phy.”

If The Red Book is, as Sham­dasani claims, Jung’s most impor­tant work—and Jung him­self, though he kept it qui­et, seemed to think it was—then we may in time come to think of him as not only as an inspir­er of eccen­tric artists, but as an eccen­tric artist him­self, on par with the great illu­mi­na­tors and vision­ary mys­tic poet/painters.

Relat­ed Con­tent:

Carl Jung: Tarot Cards Pro­vide Door­ways to the Uncon­scious, and Maybe a Way to Pre­dict the Future

The Famous Break Up of Sig­mund Freud & Carl Jung Explained in a New Ani­mat­ed Video

Carl Jung Explains His Ground­break­ing The­o­ries About Psy­chol­o­gy in a Rare Inter­view (1957)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Ram Dass (RIP) Offers Wisdom on Confronting Aging and Dying

After his dis­missal from Har­vard for research­ing LSD with Tim­o­thy Leary, Richard Alpert left the U.S. for India in 1967. He devot­ed him­self to the teach­ings of Hin­du teacher Neem Karoli Baba and returned to the States a per­ma­nent­ly changed man, with a new name and a mes­sage he first spread via the col­lab­o­ra­tive­ly-edit­ed and illus­trat­ed 1971 clas­sic Be Here Now.

In the “philo­soph­i­cal­ly misty, stub­born­ly res­o­nant Bud­dhist-Hin­du-Chris­t­ian mash-up,” writes David March­ese at The New York Times, Ram Dass “extolled the now-com­mon­place, then-nov­el (to West­ern hip­pies, at least) idea that pay­ing deep atten­tion to the present moment—that is, mindfulness—is the best path to a mean­ing­ful life.” We’ve grown so used to hear­ing this by now that we’ve like­ly become a lit­tle numb to it, even if we’ve bought into the premise and the prac­tice of med­i­ta­tion.

Ram Dass dis­cov­ered that mind­ful aware­ness was not part of any self-improve­ment project but a way of being ordi­nary and aban­don­ing excess self-con­cern. “The more your aware­ness is expand­ed, the more it becomes just a nat­ur­al part of your life, like eat­ing or sleep­ing or going to the toi­let” he says in the excerpt above from a talk he gave on “Con­scious Aging” in 1992. “If you’re full of ego, if you’re full of your­self, you’re doing it out of right­eous­ness to prove you’re a good per­son.”

To real­ly open our­selves up to real­i­ty, we must be will­ing to put desire aside and become “irrel­e­vant.” That’s a tough ask in a cul­ture that val­ues few things more high­ly than fame, youth, and beau­ty and fears noth­ing more than aging, loss, and death. Our cul­ture “den­i­grates non-youth,” Ram Dass wrote in 2017, and thus stig­ma­tizes and ignores a nat­ur­al process every­one must all endure if they live long enough.

[W]hat I real­ized many years ago was I went into train­ing to be a kind of elder, or social philoso­pher, or find a role that would be com­fort­able as I became irrel­e­vant in the youth mar­ket. Now I’ve seen in inter­view­ing old peo­ple that the minute you cling to some­thing that was a moment ago, you suf­fer. You suf­fer when you have your face lift­ed to be who you wish you were then, for a lit­tle longer, because you know it’s tem­po­rary.

The minute you pit your­self against nature, the minute you pit your­self with your mind against change, you are ask­ing for suf­fer­ing.

Old­er adults are pro­ject­ed to out­num­ber chil­dren in the next decade or so, with a health­care sys­tem designed to extract max­i­mum prof­it for the min­i­mal amount of care. The denial of aging and death cre­ates “a very cru­el cul­ture,” Ram Dass writes, “and the bizarre sit­u­a­tion is that as the demo­graph­ic changes, and the baby boomers come along and get old, what you have is an aging soci­ety and a youth mythology”—a recipe for mass suf­fer­ing if there ever was one.

We can and should, Ram Dass believed, advo­cate for bet­ter social pol­i­cy. But to change our col­lec­tive approach to aging and death, we must also, indi­vid­u­al­ly, con­front our own fears of mor­tal­i­ty, no mat­ter how old we are at the moment. The spir­i­tu­al teacher and writer, who passed away yes­ter­day at age 88, con­front­ed death for decades and helped stu­dents do the same with books like 2001’s Still Here: Embrac­ing Aging, Chang­ing, and Dying and his series of talks on “Con­scious Aging,” which you can hear in full fur­ther up.

“Record­ed at the Con­scious Aging con­fer­ence spon­sored by the Omega Insti­tute in 1992,” notes the Ram Dass Love Serve Remem­ber Foun­da­tion, the con­fer­ence “was the first of its kind on aging. Ram Dass had just turned six­ty.” He begins his first talk with a joke about pur­chas­ing his first senior cit­i­zen tick­et and says he felt like a teenag­er until he hit fifty. But jok­ing aside, he learned ear­ly that real­ly liv­ing in the present means fac­ing aging and death in all its forms.

Ram Dass met aging with wis­dom, humor, and com­pas­sion, as you can see in the recent video above. As we remem­ber his life, we can also turn to decades of his teach­ing to learn how to become kinder to our­selves and oth­ers (a dis­tinc­tion with­out a real dif­fer­ence, he argued), as we all face the inevitable togeth­er.

Relat­ed Con­tent:

The Wis­dom of Ram Dass Is Now Online: Stream 150 of His Enlight­ened Spir­i­tu­al Talks as Free Pod­casts

You’re Only As Old As You Feel: Har­vard Psy­chol­o­gist Ellen Langer Shows How Men­tal Atti­tude Can Poten­tial­ly Reverse the Effects of Aging

Bertrand Russell’s Advice For How (Not) to Grow Old: “Make Your Inter­ests Grad­u­al­ly Wider and More Imper­son­al”

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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