The Manson Family (dir. Jim Van Bebber, 2003)

The notorious avant-garde filmmaker Kenneth Anger once commented that he “always considered movies evil,” adding that “the day that cinema was invented was a black day for mankind.” Hyperbole aside, Anger’s assessment is undeniably prescient when one considers the staggering impact that the medium has had on the collective consciousness of Western civilization. Contemporary film not only allows us to experience volatile life and death scenarios in a manner that is entirely vicarious, but also manipulates our emotions to empathize with whatever characters are framed as charismatic and “on the side of righteousness,” silently disregarding the extent to which the latter qualifier has become increasingly relative. Jim Van Bebber’s The Manson Family represents a fist-swinging rebellion against the type of deliberately manipulative “training wheels” cinema that has long defined traditional narratives and the thinly-veiled condescension of disposable mainstream distractions.

Indeed, it is perhaps a large part of the bulletproof charm of The Manson Family that the film seems to unapologetically disregard all facets of tradition while simultaneously abandoning any semblance of restraint. Those with their fingers on the pulse of the underground have long been aware of its now legendary production trajectory: the final cut surfaced in 2003, 15 years after Van Bebber initiated production. Having intensely researched the film’s production history myself, it seems that Van Bebber and his disciples actually finished shooting around 1994, at which time the auteur was stuck between a rock and a hard place as distribution and the necessary post-production regimen for the monolith that the film had become eluded him. Whether time truly heals all wounds remains up for debate, but in the case of The Manson Family, Van Bebber’s grueling limbo period of nearly a decade finally lifted when British producers David Gregory and Carl Daft stepped in to deliver the finishing touches, not the least of which is a thundering Dolby 5.1 soundtrack that in itself warrants investing in quality surround sound speakers. “I wanted to create a symphony!” Van Bebber exclaimed, and that he did, with no small contribution by occult metal legend Phil Anselmo (Pantera, Down, Superjoint Ritual).

The finished product is pure firepower, the agonizing years and unwavering dedication that led up to its fruition shimmering through in every frame. Having had the honor to screen and introduce The Manson Family at the Detroit Underground Film Festival in July of 2012, I stand firmly behind my assertion at that time that it represents the epitome of underground. To behold an elaborate work of macabre art that was verifiably fueled only by passion and unshakable perseverance is a powerful boon to anyone that considers himself an initiate to the realm of transgressive art. A veritable fountain of inspiration.

The film is shot in a manner that is at once violently chaotic yet coherent, a balance that many aspiring auteurs consistently fail to achieve. I hesitate to belabor over the myriad plot points as I honestly believe that this is a film that best serves the viewer who approaches it blindly and with faith. With that said, one of Van Bebber’s most prominent creative choices in crafting the narrative was to shift the focus from Charles Manson himself to his giddily deluded “family” members, something which had yet to be done in any of the menagerie of low rent Manson films that had come before. The acting is uniformly prime, especially considering that much of the cast consisted of friends and theatre students at Van Bebber’s alma mater, Wright State University in Ohio.

A subplot weaves in and out of the Manson narrative, depicting nihilistic youth in the mid 90s and utilizing an aesthetic that is clearly influenced by the grimey tableaus of New York filmmaker Richard Kern. These sequences heighten the viewer’s sense of foreboding while doubling down on the explicitly conveyed “death trip” sensation of the proceedings.

To say that the film is grisly would be an understatement, with several scenes bordering on exploitation. However, the subject matter is treated with such seriousness and the footage is presented in such a hyperreal manner that I feel it fits more comfortably under the banner of “arthouse.”

The Manson Family is a rare film in that it provides the viewer with a genuine emotional experience in which dated rulebook structures are abandoned for the sake of a harrowing nightmare in which any form of redemption is off the table. Despite the inevitable whining chorus from politically-correct hack critics, the film is indisputably valid and a literal embodiment of an aesthetic and worldview inherent to the underground which forces the viewer to confront himself and question the utility of film as a medium for communicating dormant but nevertheless real dimensions of the human psyche.

The Second Coming Vol. 1 (dir. Richard Wolstencroft, 2016)

There’s a dearth of films that deal with the occult in a serious or informed manner, hence my excitement when I became aware that a new film by Australian director Richard Wolstencroft entitled The Second Coming Vol. 1 and described by him as both a “vision” and a “cinematic invocation of the apocalypse” had entered post-production. I initially discovered Wolstencroft through his 1999 film Pearls Before Swine, which plays like a heady blend of Kubrick and David Mamet by way of Martin Heidegger. Billed by Wolstencroft as an ode to “transcendental fascism” and starring underground noise musician and provocateur Boyd Rice, Pearls juxtaposes scenes of brutal violence with profound philosophical exposition and a twisted sense of humor. One critic described the film as “A Clockwork Orange for the new millennium.” Due to its controversial nature, Pearls Before Swine failed to gain acceptance into the Melbourne International Film Festival; undeterred, Wolstencroft founded his own Melbourne Underground Film Festival, or MUFF, at which to screen the film and others of its kind in the year 2000. The festival continues to this day, and was a primary inspiration for myself and one of my film school classmates to found our own Detroit Underground Film Festival in 2012, which was unfortunately discontinued after its sophomore year in 2013. We rounded out the third night of the 2012 DUFF with a Wolstencroft double feature, screening both Pearls Before Swine and the director’s 2010 film adaptation of the F. Scott Fitzgerald novel The Beautiful and Damned, which Wolstencroft dedicated to author Bret Easton Ellis. Both films were well-received by our audience. The Second Coming Vol. 1 comes on the heels of Wolstencroft’s 2013 documentary The Last Days Of Joe Blow, which explores the life and work of Michael Tierney (nephew of the eccentric character actor Lawrence Tierney, the latter most commonly known for having played Joe in Reservoir Dogs and Elaine’s dad in Seinfeld), an actor who enters and eventually leaves the porn industry, using the alias “Joe Blow.” Tierney is also featured prominently in The Second Coming Vol. 1, which I will now get down to the business of reviewing.

The film is based on and named after the poem “The Second Coming” by Irish mystical poet William Butler Yeats. Indeed, Wolstencroft goes as far as to describe the work as a collaboration between himself and the long-deceased poet. Individual lines of the poem are interspersed throughout the title sequence (featuring archival footage of warfare, natural disasters, and other assorted forms of destruction) and used to divide the three sections of the film. Widely considered to be one of the best poets of the twentieth century, Yeats is a perfect subject for Wolstencroft given the former’s involvement with the occult (at one point he was a member of The Hermetic Order Of The Golden Dawn, alongside magicians such as Aleister Crowley and Arthur Edward Waite) and fascism (Yeats was affiliated with the Irish Blueshirts). Certain characters in The Second Coming are based on those from Yeats’ poetry, such as Michael Robartes and Owen Aherne, both of whom frequently appear throughout his oeuvre.

Part one of the film begins with the Michael Robartes character (played by the above-mentioned Michael Tierney aka Joe Blow) wandering through a barren landscape, along train tracks, and attempting to hitchhike. Frustrated, he calls out to God asking for a sign, immediately after which he stumbles upon a drain that he interprets as a magick circle. He then sets up a miniature baphomet statue and reads a passage from the book 777 by Aleister Crowley, thereby performing a ritual invocation of the baphomet to bring on the second coming. Robartes is then seen exploring the city of Bangkok in Thailand and engaging in sexual escapades (likely of the magickal variety given the character’s actions up to this point) with the local prostitutes. He meets with a shady gentleman who sells him various occult artifacts, including the baphomet statue that he had used in the aforementioned ritual, suggesting that the narrative has gone backwards in time. All of this footage was shot on location, and the multitude of exotic locations in the film, from the legendary Hanging Rock in Australia to Thailand to Denver, Colorado and Los Angeles, lend it a sense of breadth and expansiveness. It is here in Thailand that the Owen Aherne character (played by Wolstencroft, performing under his alias “Richard Masters”), a clearly malicious entity, is first introduced. Aherne meets with Robartes and informs him that he is aware of the latter’s intention to perform the “777 ritual” that will bring forth the second coming. After a brief interlude in which a young woman (played by up and coming Australian film actress Kristen Condon) wanders around Hanging Rock in Victoria, Australia (a landmark brimming with mythology), appearing to be in a sort of trance state, part two commences.

The narrative shifts perspective as Robartes meets up with Gene Ferry (the controversial novelist Gene Gregorits is essentially playing himself in this role) in Los Angeles.  Gene is the protagonist of the second act, and his first order of business is to visit his father (played by porn industry legend William Margold) and propose his theory that Charles Manson put a black curse on mankind through the murders committed by his followers in 1969. A whole assortment of underground counterculture icons hover within Gene’s orbit, among them actress and singer Giddle Partridge, documentary filmmaker Larry Wessel (who hilariously mocks Gene’s novel Dog Days by referring to it as “dog balls”), and the now deceased punk rock legend Kim Fowley in what is his last appearance on film. Gene’s “research” (which consists largely of drinking copious amounts of alcohol and doing cocaine) culminates in a visit to Spahn Ranch, the former home of Charles Manson and his “family”, facilitated by Owen Aherne, leading to a startling and haunting ending that would be a crime to spoil here and marking the beginning of part three.

Boyd Rice, the aforementioned industrial music pioneer, social Darwinist, and occult researcher appears in what is my favorite sequence of the film, playing a role that is, at least spiritually, a continuation of his character from Wolstencroft’s Pearls Before Swine. In The Second Coming Boyd’s character is named Bill Cuchulainn and is a Dick Cheney-esque political villain; Robartes and Aherne are both in his employ. The sequence begins with several beautiful shots of Boyd and his wife Karen Buchbinder walking around snow-covered Denver, Colorado, both clad in militaristic black clothing as martial drums pound in the background. Boyd recites some of his own free-verse poetry before engaging in an insightful discussion of United States politics with Aherne. He then takes a call in which he orders a bombing, hilariously clarifying to his underling that he doesn’t care if he hits “a mosque, a McDonalds, or The Southern Poverty Law Center.”

After a series of ominous shots outside of the European Organization for Nuclear Research, the third and final protagonist (played by occultist and musician Jerome Alexandre of the band Deadcuts) appears, performing a ritual with his partner (played by English music journalist Nina Antonia), surrounded by the writings of Church of Satan founder Anton LaVey. The two of them proceed to study dark energy and other topics relating to quantum physics while discussing their respective experiences with the supernatural. The centerpiece of this act is an improvised jam session between Jerome and troubled British musician Pete Doherty, best known as the frontman of the bands The Libertines and Babyshambles and a former lover of model Kate Moss.

The Second Coming Vol. 1 is bursting at the seams with icons of the counterculture and underground. As you can see, much of my review consists of identifying the actors employed. For those that recognize the players involved, or are interested in discovering some truly unique artists and thinkers that reside outside of the mainstream, the film is a gift that keeps on giving, and this is not to mention the wealth of occult secrets contained within. Having come together over the course of five years, the passion, dedicated and thorough research (Wolstencroft provides a bibliography of books related to Yeats that he consulted while developing the film in the credits), and genuine occult experimentation that went into the production shine through luminously, creating a hypnotic and emotionally resonant effect for the viewer. Drawing on the tradition of cinema vérité while at the same time employing his own unique style, Wolstencroft has crafted a contemporary epic that will come as a breath of fresh air to those who are looking for something dark, unorthodox, and legitimately new.

The Second Coming Vol. 1 is currently playing festivals. A dvd will be released in 2017, along with The Second Coming Vol. 2, which will expand upon the narrative threads introduced in this initial volume.

TO THE NEW DAWN!

 

 

Exteriorization of the Senses

[The following article was originally posted to my former blog, Left-Hand Path, in March of 2011. Though my understanding of astral projection and out of body experiences has evolved since that time, I still feel that it is worth sharing as I (perhaps inadvertently) touched upon several important concepts that have shaped my thinking in the years since.]

I first became aware of the concept of “exteriorization” while reading August Strindberg’s Inferno, an autobiographical novel which details the playwright’s involvement with the occult.  During a bout of what he describes as “perverted affection,” Strindberg longs to be united with his wife (with whom he is going through a divorce) and their child.  He decides that the best way to attain this goal is to perform a black magick ritual in which he curses the child to fall ill.  “Small children are always falling ill for one reason or another,” he says.

Shortly afterward, Strindberg is informed by letter that his children from a different marriage have been admitted to the hospital.  As a cautionary tale to the reader, he says the following:

In the spring, just at the time when I was so much oppressed by my own reverses as well as those of my companion, I had a letter from the children of my first marriage, telling me that they had been seriously ill and had had to go to hospital.  When I compared the date they mentioned with the date of my experiment in bewitchment I was seized with horror.  By playing with those mysterious powers, out of pure folly I had given the reins to my evil desires, but they, guided by the hand of the Unseen, had struck at my own heart.

I am not trying to excuse myself.  I am only asking the reader to to bear these facts in mind, should he ever be tempted to practise magic, particularly the kind known as bewitchment, or witchcraft in the true sense of the word.  De Rochas has shown this to be a reality.

Strindberg is referring to the French parapsychologist, Albert de Rochas, whose seminal work The Exteriorisation of Sensibility is cited in the book as a footnote at the end of the second paragraph quoted above.  Despite a prolific career in the French military (at one point rising to the rank of battalion commander), de Rochas is most well known for his study of parapsychology and the occult, having dedicated his life to an attempt to interpret occult phenomena through the lens of empiricism.  Among the concepts that de Rochas explored were hypnosis, telekinesis, reincarnation, past life regression, and the effect of music on human emotions.

It was through working with patients as a hypnotist that de Rochas documented the phenomenon he first described as “externalisation of sensibility,” meaning that the subject is able to sense stimuli at a distance, such as feeling pain if a certain spot is pinched away from the body.

It’s interesting to note that one of the core concepts of the Church of Scientology is a practice known as “exteriorization,” during which a human subject functions independently of the physical body as a thetan (which they define as “an aware of awareness unit”).  Despite the bizarre language, this concept seems to be consistent with de Rochas’ findings.

The truth is that throughout all of history, occultists have realized that within the human animal, there exists an innate ability to “sense” objects and dimensions outside of the physical body.  Our technology has developed to the point where this phenomenon can now be induced immediately through the use of chemical agents.  That our senses expand far beyond the limits of our earthbound bodies is quite obvious, as the phenomenon of exteriorization is an intrinsic part of the human experience, but it is difficult to describe such events in words, as experiences outside of the body are far removed from the language of everyday reality, and therefore often go unnoticed.

If you get into these spaces at all, you must forget about them when you come back.  You must forget you’re omnipotent and omniscient and take the game seriously so you’ll engage in sex, have children, and participate in the whole human scenario.  When you come back from a deep LSD trip or a K trip — or coma or psychosis — there’s always this extraterrestrial feeling.  You have to read the directions in the glove compartment so you can run the human vehicle once more.  After I first took acid in the tank and traveled to distant dimensions, I cried when I came back and found myself trapped in a body.  I didn’t even know whose body it was at first.  It was the sadness of reentry.

– Dr. John C. Lilly

In waking life, one’s immediate consciousness seems to arise primarily through the senses of the physical body (of which we now know there are far more than 5).  Typically, we think of these senses as being separate, but in reality, we are experiencing, or “sensing,” each of our physical and psychic senses simultaneously, coming together as a unified whole in the form of the present moment.

However, few would argue that the vessel through which one acts in the dream world (astral plane) is of the same manner as the biologically determined animal body in which he is imprisoned during his waking life.  If not, then what is the nature of said astral body, and what is its relation to the concept of exteriorization?

In dreams, one often survives events that would immediately result in death during waking consciousness.  Likewise, one often finds himself performing feats that defy the physical laws he had known previously.  Nevertheless, this does not suggest that the astral plane is necessarily “non-physical.”  Consciousness of astral realms (an exteriorization of the senses from our “physical” bodies, attained through dream and trance states) appears to be a mode of sensory perception different from the physical universe we identify with during our waking consciousness only in the sense of modified physical laws, rather than the absence of such.

We must consider the implications of unconscious psychic material within this framework.  The psychoanalyst Sigmund Freud was the first to elaborate on the concept of the “unconscious mind,” which he said consists of active psychic material which is not permitted into our consciousness for one reason or another.  To put it simply, the unconscious is anything that one is not consciously aware of at any given moment.  The vast majority of our psychic activity resides within the unconscious.  According to Freud, the physical laws of the universes one experiences through dream states are arranged in such a way that the unconscious is able to communicate symbolically with the conscious mind (and occasionally have direct communion).

Having determined that our immediate consciousness of the present moment is the totality of our perpetually active physical and psychic senses, we see that this has tremendous implications as to the scope of the unconscious.  If, as we have seen, our senses are able to “exteriorize” themselves beyond our physical bodies and well into the myriad universes that manifest on the astral plane, it follows that the unconscious and the depth of one’s perception are boundless and potentially infinite.

This is an essential experience of any mystical realization.  You die to your flesh and are born into your spirit.  You identify with the consciousness and life of which your body is but the vehicle.  You die to the vehicle and become identified in your consciousness with that of which the vehicle is but the carrier.  That is the God.  Behind all these manifestations is the one radiance, which shines through all things.

– Joseph Campbell

Low Magick

As I understand it, “low magick” is magick that is performed for the purpose of affecting change in the physical world in order to achieve one’s goals. It is magick performed for personal gain, in other words, at least to the extent that the “gain” relates to the material world. It could also be called “egoic magick.” Low magick can be utilized for the purpose of attracting a particular partner or making one’s self more attractive in general, financial gain, physical fitness, sexual ability, artistic ability, creativity, eloquence, health, longevity; anything that relates to that which occurs on earth. This is diametrically opposed to “high magick,” the purpose of which is to transcend the physical realm and attain spiritual union with the Divine Source of All Being.

Given that my ego is fully intact and I identify with a particular physical body while living on this planet, low magick is naturally quite useful for me. I believe that I have been performing magick all of my life in the sense that it is understood as “causing change in conformity with the will.” However, I have found that much of what can be considered “low magick” is able to be performed without any type of formal ritual. It has always been my experience that if one has a particular goal in mind, there are specific steps that can be taken toward realizing that goal. The intensity of one’s focus and effort will determine the speed and efficacy with which he will be able to do so. Of course, spiritual practices such as meditation and the Lesser Banishing Ritual of the Pentagram dramatically sharpen one’s focus and are therefore greatly useful as a supplement to earthly pursuits. Vanity seems to be the driving force behind many of these endeavors, but is that necessarily a bad thing?

The Left Hand Also Rises

With the arrival of the new year, I have decided to unveil my new blog, which will be called Left Hand Rising. I intend for it to serve as a personal memoir and journal as well a reliable source of information on the occult, spirituality, self-improvement, and art (with an emphasis on cinema and literature). My first attempt at this was in 2009 as I created a blog called The Holy Mountain (inspired by the 1973 film of the same name) which I wrote and updated from my dorm room at Western Michigan University. Within a year I lost interest and The Holy Mountain quickly fell into obscurity. At the beginning of 2011 I started Left-Hand Path, with which some of you may be familiar. This was not only a blog but the name under which I released all of my creative work at that time, particularly short films that dealt with true crime and the occult. In the middle of 2012 I underwent an existential crisis and impulsively deleted Left-Hand Path, thereby erasing some of my best writing to date. It was not until early 2014 that I began seriously writing again and I have had plans for Left Hand Rising since around that same time.

At the time of this writing I have been actively studying and practicing occultism for about six years. In those years I have experienced religious visions, astral travel, lucid dreams, telepathy, a countless number of stunning synchronicities, dark nights of the soul, radiant bliss, and soul-numbing depression. It is not without a great deal of apprehension that I begin the journey of telling my story. I have wrestled with the idea for months, weighing the pros and cons and searching my soul to decide whether or not I want to put my life and my experiences out there for the public to judge, scrutinize, and interpret as they see fit. However, I am sincerely convinced that as a result of the unique circumstances of my life and the experiences that I have had, I may potentially be able to provide insights that could be of assistance to others who are on a similar path. You’ll notice that I use the word “experience” quite frequently and that is what, in essence, this blog and even life itself are all about. It is self-evident that our knowledge of the universe and existence is arrived at through our immediate conscious experience, as this is the one and only vantage point from which we “experience” and live out our lives. We can never know anything for certain beyond the immediate reality of our perception.

Without a doubt, the beginning of my magickal practice can be traced back to a psilocybin mushroom experience in February of 2009. Valentine’s Day, to be exact. My friend and I each ate an eighth of the mushrooms and, after listening to assorted electronic music, settled in to watch Alejandro Jodorowsky’s mind-bending 70s head film, The Holy Mountain, which, as I mentioned above, came to serve as the inspiration for the title of my first blog. The narrative of The Holy Mountain traces the spiritual journey of a lowly, earthbound thief as he gradually ascends toward enlightenment. In the process, the hypocrisies of the society in which he lives are exposed as his ego progressively fades away. The film includes myriad forms of esoterica, ranging from the Tarot to meditation to psychoanalysis. The effect of the film’s surreal imagery was greatly amplified by the effects of the mushrooms and the experience during and after the film was truly indescribable and permanently life-changing. The materialist scientific worldview that I had subscribed to before then was essentially blown to smithereens and I found myself eager to look into the spiritual teachings that I had ignored up until this point in my life.

Since the intrinsic power of the Tarot was especially emphasized in the film, I immediately went about acquiring a deck of my own. I was initially skeptical, fearing that this supposedly formidable occult tool would prove to be little more than a child’s toy, but not long after I began to experiment with the cards, I started to witness synchronicity the likes of which could not be explained away as mere coincidence.

Around this same time I made the decision to seriously pursue the practice of meditation, which I had been vaguely interested in for the past year or two. I was initially informed of the benefits of meditation through the activism of David Lynch, who is another one of my favorite filmmakers. Lynch is an ardent proponent of the school of Transcendental Meditation which was founded by Maharishi Mahesh Yogi. I did not pursue TM specifically as I was put off by the organization’s sizable entry fee, but I soon began to learn much on the topic of meditation through my own efforts. The next summer, I attended a 10 day Vipassana Meditation retreat. For 10 days, I lived in complete silence among a few dozen other seekers, meditating in sessions that amounted to 10 hours each day. Even aside from the substantial power of the meditation itself, living away from society and its constant barrage of useless sensory input for an extended period of time was revelatory. This meditation retreat was yet another watershed experience in my spiritual journey.

The magickal properties of the universe were beginning to be revealed to me at an increasing frequency in the form of synchronicity, which is essentially “coincidence” that cannot be explained by scientific laws or a traditional understanding of space and time. At times, the synchronicities that I would experience were so impressive as to be downright frightening. I eventually came to understand these occurrences as being indicative of the interconnected nature of all things, while also beginning to appreciate the awesome power of thought in shaping my experience of reality.

One of my most recent epiphanies has been the realization that my “self” is essentially a fiction. I have always understood this theoretically, having come to terms with Freud’s concept of the “ego” and the eastern view of the illusory nature of identity when I was still a teenager, but until recently I had never fully “realized” the truth and gravity of the fact that I do not exist, at least not “I” in the sense that it is commonly understood. My immediate perception and consciousness is the result of the inner workings of my living body and its brain. My actions and feelings are, without exception, conditioned responses hardwired into my genetic structure over hundreds of thousands of years of evolution. All of our earthly striving can be reduced to attempts to maximize our odds of survival and replication, which is an instinctual, hardwired impulse that appears to have no purpose or meaning; it is merely an end in itself. However, my true identity is the pure awareness which lies behind the functions of my body; it is life itself. This is unchanging, eternal, and free from all duality and value judgments. I am still integrating this concept into my everyday life and working out exactly how it applies to my magickal and spiritual practices.