Tuesday, October 30, 2018

Offsite Post: ‘The Occult Messaging at the Heart of Pop-Culture’

Eighteen years ago on October 26th, The Legend of Zelda: Majora’s Mask was released for the Nintendo 64 console in North America.  It is widely acclaimed as one of the greatest video games ever made.  This anniversary affords us an opportunity, but not one to indulge in reminiscences about level design, graphics, etc.  Rather, we can use it to look more deeply than all that - at the esoteric lore undergirding the exoteric game structure.  This particular game offers such a clear example of the occult foundation of much of popular culture today, even that produced by ‘family-friendly’ Nintendo, which goes by unnoticed and is thus passively absorbed into the souls of so many of its consumers, that we thought it good to delve into it. 

The Four Labyrinths and the Four Stages of Alchemy

The overall structure of the game is very much akin to the process of alchemy, which is described by Nigel Hamilton thusly:

Alchemy is best known for its belief that lead can be transmuted into gold. However, the transmutation of non-precious metals into gold is simply a metaphor for the soul being freed from a "dead, leaden state of mind," to that of realising its own light nature and that is derived from pure Spirit (‘The Alchemical Process of Transformation’, www.sufismus.ch/assets/files/omega_dream/alchemy_e.pdf).

Link, the hero of the game, undergoes just such a transmutation of soul.  The refining apparatus is the repeating three-day cycle he becomes trapped within, during which he must figure out how to save himself and the world from an impending catastrophe.

The goal given to the player in Majora’s Mask is to awaken four giants who will stop the moon from crashing into the world.  Each giant rests within a labyrinth in one of the four main areas of the game.  An examination of these areas reveals the correspondence of each one with one of the stages of alchemy.  Thus, as Link advances through each area, his level of spiritual purification increases accordingly.

Stage 1, Blackening

Hamilton says of the first stage,

In the first stage the fire is "slow and mild" as of the flesh or "embryo," gradually helping to bring about the first stage of the work, culminating in the earthly nigredo or "blackening." This stage involves a purification of the earthly nature in us.

Throughout the first stage, the encounter with the earth nature necessitates a freeing of the sense of self from its identification with the elements earth and water.

This state of things, dark, watery, earthy, is precisely what we find in the first area of Majora’s Mask:  the Southern Swamp and Woodfall.

 . . .


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!

Friday, October 26, 2018

St Alfred’s Day 2018

The time has come once again to honor the South’s patron saint, Alfred the Great of England (+899; celebrated 26 Oct.).  It is pleasant and intriguing to see him honored by Southerners in foredays, when his full significance to the South was not quite understood; yet they were attracted to him withal, as to a kindred soul, which he is indeed.  And that is how we will honor him today, with a poem by Mrs Margaret J. Preston, a lady of the South’s past, the wife of one of Stonewall Jackson’s staff officers and the sister-in-law of Gen Jackson himself.

‘The Legend of Athelney’

ONE desolate, chill December,
   —’Twas hundreds of years ago,—
The moors and the marish fen-lands
   Were dreary and waste with snow:

And fiercely the wolfish tempest
   Howled on the rock-ribb’d shore,
And the heart of the Saxon people
   Was numb to the inmost core.

For the noble and good King Alfred,
   Whose prowess and toils and pains
Had shielded and kept the kingdom,
   And banished the cruel Danes,—

Discomfited now and reaven
   Of province and royal stead,
A nameless fugitive wandered
   Seeking his daily bread.

—’Twas a Yule-tide eve; and the fagots
   That blazed on the earthen floor,
Flung over the bleak morasses
   A glint through the low-brow’d door;—

A glint that across the levels
   Flared like a cresset-light,
That beaconed belated footsteps
   Over the drifts of white.

Cowering beside the embers,
   The King of the Saxon land
Read from the sacred Gospel
   Holden within his hand:—

Read how the Eastern mages
   Found in the oxen's stall
Jesus the son of Mary,
   The Lord and the King of all;—

Read of the Bethlehem shepherds,—
   Of the strange and marvellous sights
That greeted their upturned faces
   That first of the Christmas-nights.

And the heart of the King was melted,
   And he uttered a lonely sigh;
“A Prince,—yet a houseless exile,—
   An outcast,—even as I!”

But still as he pondered the pages,
   Or ever he was aware,
This tenderest Christmas-story
   Softened his sharp despair.

With a cheerier look he lifted
   His eyes from the beaten floor,
And behold, a gaunt-limb’d beggar
   Sought alms at the wide-set door.

—"Now what is there for bestowal?
   Good mother, beseech thee, see;
For sore is the need that seeketh
   The succor of Athelney.”

And the goodwife answered quickly,
   “There is left no dole to make,
Nor a crumb of bread remaineth,
   Save only an oaten cake.

“And the henchmen who seek the forest
   Athwart the dismal wold,
May fail of the wished-for quarry,
   Or perish amid the cold:

“And belike we shall starve, my master—”
   “Good mother, I pray, not so!
Who findeth the finch his berries
   When they’re hidden beneath the snow?

“I read in the holy Gospel,—
   With the story mine eyes are dim,—
That for us our Lord left heaven;
   Is there naught we may do for Him?

“When we know that the cruse is empty,
   And hungry and faint, we feel
’Twixt us and death there is only
   A morsel of scanty meal,—

Then is the season for giving;
   And so, for the Lord's sweet sake,
Succor His needy kinsman,
   Break him the oaten cake:

“Looking to Him to feed us,
   Sure that the deed is right;
Thankful an act of mercy
   Can hallow our Christmas-night.”

—As asleep on his goat-skin pillow
   Next mom King Alfred lay,
He dreamed that he talked with Jesus,
   And he hearkened and heard Him say;—

“Now honor be thine, and blessing
   And power and great degree;
Inasmuch to the least thou didst it,
   Thou didst it even to me.”

And when in the wintry gloaming
   The dreamer unclosed his eyes,
The vision that met them, filled them
   With a mist of glad surprise.

For there lay on the floor full-antler’d,
   A buck in his fairest prime:
So, with plenty and cheer right royal,
   They welcomed the Christmas-time.

—When spring from the daisied pastures
   Had routed the leaden gloom,
And the reaches of sedgy fen-land
   Were green with the gorse and broom,—

At the head of a new-found army
   King Alfred rode amain,
And hunted from court and castle
   The fierce marauding Dane.

And he hid in his heart the lesson,
   Midst the pride of his high degree,
Which the Christmas-tide had taught him
   In the fens of Athelney.


Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!

Anathema to the Union!