Pete travels through Egypt and the former Roman Empire looking at the emerging evidence of a Christian world that's very different to the one we know, and discovers that aside from the gospels of Mark, Matthew, Luke and John, there were over seventy gospels, acts, letters and apocalypses, all circulating in the early Church. Through these lost Gospels, Pete reconstructs the intense intellectual and political struggles for orthodoxy that was fought in the early centuries of Christianity, a battle involving different Christian sects, each convinced that their gospels were true and sacred.
The worldwide success of Dan Brown's The Da Vinci Code sparked new interest, as well as wild and misguided speculation about the origins of the Christian faith. Owen Jones sets out the context in which heretical texts like the Gospel of Mary emerged. He also strikes a cautionary note - if these lost gospels had been allowed to flourish, Christianity may well have faced an uncertain future, or perhaps not survived at all.
The documentary, although a great feat of scholarship falls short of exploring some other important manuscripts such as the Gospel of Judas and the Gospel of Barnabas. It also fails to explore the evidences in the gospels of the other possibility of Christ's nature: that he was entirely human.
The interpretive and rhetorical elements of this program build in intensity. It chooses its issues carefully. It only mentions once the political and state related issues that were being played out as a backdrop to the early history of the Christian Church (You guessed it, Constantine and his efforts to unite the Empire). In short, building a hierarchical state or imperial apparatus on the mystical elements that defined so much of the Gnostic branch of Christianity would have been impossible. But Pete mostly limits his examination to the textual and then leaves out the most heretical ones, and only uses those he does discuss to clarify orthodox Christian belief today. For example the neglected "The Thunder : Perfect Mind" begins
I was sent forth from the power,
and I have come to those who reflect upon me,
and I have been found among those who seek after me.
Look upon me, you who reflect upon me,
and you hearers, hear me.
You who are waiting for me, take me to yourselves.
And do not banish me from your sight.
And do not make your voice hate me, nor your hearing.
Do not be ignorant of me anywhere or any time. Be on your guard!
Do not be ignorant of me.
For I am the first and the last.
I am the honoured one and the scorned one.
I am the whore and the holy one.
I am the wife and the virgin.
I am <the mother> and the daughter.
I am the members of my mother.
I am the barren one
and many are her sons.
I am she whose wedding is great,
and I have not taken a husband.
I am the midwife and she who does not bear.
I am the solace of my labor pains.
I am the bride and the bridegroom,
and it is my husband who begot me.
I am the mother of my father
and the sister of my husband
and he is my offspring.
I am the slave of him who prepared me.
I am the ruler of my offspring.
But he is the one who begot me before the time on a birthday.
And he is my offspring in (due) time,
and my power is from him.
I am the staff of his power in his youth,
and he is the rod of my old age.
And whatever he wills happens to me.
I am the silence that is incomprehensible
and the idea whose remembrance is frequent.
I am the voice whose sound is manifold
and the word whose appearance is multiple.
I am the utterance of my name.
How can this intense introspection, almost meditative and Zen-like, be reconciled with the sort of Christianity we have today, where the Pope wrote so recently as the 2013 encyclical, Lumen fidei against “a model of salvation that is merely interior, closed off in its own subjectivism. In this model, salvation consists in elevating oneself by knowledge beyond “the crude faith of the masses” and “the flesh of Jesus” towards “the mysteries of the unknown divinity” (n. 47). The Church of Peter is still very much in control of doctrine. The idea of a lessened Christianity if the doctrine had not followed the path it had, as this video argues (see 1:19:16), is not particularly relevant to understanding the Gnostic texts. I would like to see more examination of the connections to Platonic and eastern thought.....maybe next time.
After “Bring Me Coffee or Tea” about halfway through, a troupe of acrobats called Oberforstbach comes out and does their thing while Paul Joho plays the saw. (I know, right?) And of course Damo himself was not exactly boring to watch in his own right.
The Somme-A Lost GenerationThink of your Mam and bite your lipBe strong lad, Go thee wellAnd make your peace with JesusAs they send you into Hell“We are your ghosts, in this game played by monkeys, organised by lunatics”
The British Lost an Entire Generation During This One World War I Battle
Early in the morning of July 1, 1916, a mist blanketed the lolling hills of the Somme region of northwestern France. Larks flittered and sang in the air as the haze burned off to reveal a brilliant summer’s day. On the British side of the front lines, crimson poppies and yellow grass swayed in a slight breeze. Across the wire, however, the earth heaved and shook as artillery shells slammed into the German trenches. The barrage rose to a shrieking fury as British troops, gathered in their jumping-off trenches, pressed into the chalky earth awaiting the shrill whistles of their officers telling them to go over the top.
At 7:30, the devastating barrage lifted as British officers, eyes on their watches, blew their whistles and the men crawled up ladders, walking shoulder to shoulder into No Man’s Land. After a few yards, undamaged German machine guns opened up, catching the neat rows of slowly moving troops by surprise as they attempted to weave through the barbed wire emplacements, cutting them down in droves. “I am staring at a sunlit picture of Hell,” observed 2nd Lt. Siegfried Sassoon as he watched the attack unfold. Within a few hours 60,000 men had fallen, 20,000 never to rise again, in the worst single day of action in British military history. [To put this in some perspective, the Allies on D-Day 1944 attacked with 170,000 airborne and infantry, suffering 10,000 casualties, of which 4,000 were deaths; on America’s bloodiest battle day, the Battle of Antietam, 4,700 soldiers died.]
Through a series of books—part documentation, part mysticism, part autobiography—Lilly would attempt to chart psychic topographies within “quantitative systems of mind-consciousness.” His methods were notorious, involving extreme dosages of psychoactive substances such as LSD, DMT, PCP, and ketamine, as well as his development of the sensory isolation tank. In fact, Lilly’s lab experiments were one of the inspirations for the 1980 science fiction horror film Altered States. Picking up on the argument proposed in the previous video, Lilly’s conclusions are decidedly cosmo-informatic: the human mind is a “biocomputer” which can, through meditative techniques and self-experimentation, be reprogrammed to its optimal operational capacity.
In many ways Lilly exhibits the merging of the “scientific” (objective) with the “mystical” (subjective) within the noopolitical turn, as the modern glorification of “scientific truth” finds itself reappropriated within the capitalist imagination as pseudo-scientific speculation. Of note in this interview is Lilly’s belief in ECCO—the Earth Coincidence Control Office—an extraterrestrial cosmic agency, “one of God’s field offices,” responsible for programming long-term coincidences (that is, history) on planet earth.
Arquilla and Ronfeldt (1999) developed the term Noopolitik as a political strategy focusing on the use, and denial thereof, of information. The term, reminiscent to Realpolitik, was informed to establish a policy, that of “Being in Athena’s camp”, in the sense that the practitioner of Noopolitik should belong to the side that handles, correlates and uses the maximal amount of information in a rather decentralised fashion. The emergence of Intellipedia, the crowdsourced intelligence database, is a textbook example of Noopolitik. What this conception of Noopolitik did not, however, is codify a more general geopolitics of knowledge, in which power would not be subserving knowledge, but rather knowledge subserving power. The development of such a paradigm is the purpose of this article. It is especially important to focus on knowledge since early Noopolitik almost only focused on information, which is of a lesser quality than knowledge. Knowledge is intrinsically less perishable than information, for example, and wisdom, which is self-knowledge, is not information. Besides, well-informed is not synonymous with sage; a state or an individual can be erudite but foolish, and to this early Noopolitik offers no particular cure.
Though Lilly always couches his ideas in the idiosyncratic language of his personal explorations, his conceptualization of ECCO has much in common with simulation theory in physics, as well as with arguments from critical theory, such as Jean Baudrillard’s notion of simulacra and the Real. Indeed, Lilly’s intentions are to stimulate transformative modes of embodiment, and yet when approaching his work from a contemporary perspective in which notions of self-realization and substance-consumption are standardized and commodified, a decidedly neoliberal, micropolitical agenda is revealed: molecular technologies of mind, materialized as chemical supplementation, can permanently reprogram consciousness, whilst the body finds itself increasingly pushed to its limits of disembodiment, in which information flows reassemble the traces of the flesh—its affects, its soul—into virtual data.
John was 83 when this interview happened. He died 3 years after in 2001. He took his body and mind to the absolute limits of spatiotemporal awareness countless times during his long life. It is therefore not surprising that he mumbles a bit in this interview. A full transcript of it is available here.
Ilsa She Wolf Of The SS from MotuRoais on Vimeo.
“I kill with my cunt.” So says Margaret, a gender fluid Connecticut-bred WASP-turned New York fashion model caught in an unusual dilemma. Her predicament: aliens from outer space, who have come to Earth in search of poaching the pleasure effects of a heroin high, have perched on the roof of her grittily appointed penthouse. As it turns out, pheromones released via human orgasm are more potent. Margaret’s new neighbors are killing every sexual partner she takes. Anne Carlisle, a School of Visual Arts student and model who was hanging out at places like the Mudd Club, co-wrote the film and stars as Margaret—and, in a dual role twist, an androgynous junkie male model named Jimmy.Set against a psychedelic, orange-soaked cityscape, where the Empire State Building appears as a foreboding monolith, and with a cast of high-camp, dramatically attired downtown club kids, Liquid Sky is one of those rare, much-talked-about cult films that has become a treasured artifact of a certain time in New York, exhibited in late-night theatrical showings, passed around VHS tapes, and poorly done YouTube rips. Its premise is so seemingly random—and preposterous—that it works, dealing with the romantic mythology of doomed, ascending beauties, their vices, and their art. It’s something that could only happen in New York.
