de Iturbide family

Re: de Iturbide family

I found this;

Iturbide, Agustín de , 1783–1824, Mexican revolutionist, emperor of 
Mexico (1822–23). An officer in the royalist army, he was 
sympathetic to independence but took no part in the separatist 
movement led by Miguel Hidalgo y Costilla, and in fact helped to 
suppress the peasant revolt. His forces were instrumental in 
checking Morelos y Pavón. In 1820 he was commissioned by Viceroy 
Apodaca to lead royalist troops against Vicente Guerrero. Iturbide 
undertook the command with the intention of overthrowing the 
viceroyalty and establishing Mexican independence. After Guerrero 
had inflicted minor defeats on his troops, Iturbide opened 
negotiations with the insurgent leader, and the result was the Plan 
of Iguala (1821). Iturbide's army swept the country. The new 
viceroy, O'Donojú, capitulated to their demands in the Treaty of 
Córdoba (1821). The independence of Mexico was assured, but without 
the social reforms advocated by Hidalgo; instead of a new liberal 
state, Iturbide had ushered in a new conservative one. He headed a 
provisional government which in time became dictatorial. When no 
Bourbon prince could be found to accept the crown of Mexico and 
Spain repudiated the Treaty of Córdoba, his soldiers proclaimed him 
emperor as Agustín I. Congress, hostile but intimidated, ratified 
the proclamation (1822). It was not long before a revolution was in 
the field, with Santa Anna and Guadalupe Victoria as its principal 
leaders. In 1823, Iturbide was forced to abdicate and go into exile 
in Europe. Congress decreed him a traitor and an outlaw, forbidding 
his reentry into Mexico. Iturbide, ignorant of the decree, sailed 
back to Mexico in 1824. He was captured, tried by the Congress of 
Tamaulipas, and shot. Iturbide has been regarded by conservatives as 
the champion of Mexican independence, rather than Hidalgo or Morelos 
y Pavón. In 1838 a conservative government placed his body in the 
Cathedral of Mexico.--- In Templar-de-
Rosemont <at> yahoogroups.com, "bfx" <xbfx <at> r...> wrote:
>
> hi jon....do you have info on the family de 
Iturbide...?.....regards...bfx
>

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Re: Re: de Iturbide family

as always thank you....bfx
----- Original Message -----
From: "Jon Presco" <braskewitz <at> yahoo.com>
To: <Templar-de-Rosemont <at> yahoogroups.com>
Sent: Sunday, January 08, 2006 12:16 AM
Subject: [Templar-de-Rosemont] Re: de Iturbide family

I found this;

Iturbide, Agustín de , 1783-1824, Mexican revolutionist, emperor of
Mexico (1822-23). An officer in the royalist army, he was
sympathetic to independence but took no part in the separatist
movement led by Miguel Hidalgo y Costilla, and in fact helped to
suppress the peasant revolt. His forces were instrumental in
checking Morelos y Pavón. In 1820 he was commissioned by Viceroy
Apodaca to lead royalist troops against Vicente Guerrero. Iturbide
undertook the command with the intention of overthrowing the
viceroyalty and establishing Mexican independence. After Guerrero
had inflicted minor defeats on his troops, Iturbide opened
negotiations with the insurgent leader, and the result was the Plan
of Iguala (1821). Iturbide's army swept the country. The new
viceroy, O'Donojú, capitulated to their demands in the Treaty of
Córdoba (1821). The independence of Mexico was assured, but without
the social reforms advocated by Hidalgo; instead of a new liberal
state, Iturbide had ushered in a new conservative one. He headed a
provisional government which in time became dictatorial. When no
Bourbon prince could be found to accept the crown of Mexico and
Spain repudiated the Treaty of Córdoba, his soldiers proclaimed him
emperor as Agustín I. Congress, hostile but intimidated, ratified
the proclamation (1822). It was not long before a revolution was in
the field, with Santa Anna and Guadalupe Victoria as its principal
leaders. In 1823, Iturbide was forced to abdicate and go into exile
in Europe. Congress decreed him a traitor and an outlaw, forbidding
his reentry into Mexico. Iturbide, ignorant of the decree, sailed
back to Mexico in 1824. He was captured, tried by the Congress of
Tamaulipas, and shot. Iturbide has been regarded by conservatives as
the champion of Mexican independence, rather than Hidalgo or Morelos
y Pavón. In 1838 a conservative government placed his body in the
Cathedral of Mexico.--- In Templar-de-
Rosemont <at> yahoogroups.com, "bfx" <xbfx <at> r...> wrote:
>
> hi jon....do you have info on the family de
Iturbide...?.....regards...bfx
>

Yahoo! Groups Links

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French Radicals and Western Bohemians

French Radicals and  Western Bohemians

Pierre Plantard is said to have founded a radical group in France. I 
am close to French radicals who had a different agenda then the 
alleged Priory de Sion that is, or was, a threat to turn the world 
upside down. 

The only real such threat caem with the Civil Rights movement that 
had a impact on Europe.

Jon Presco

http://pg.photos.yahoo.com/ph/braskewitz/album?.dir=/d891&.src=ph

Here is my new painting of my childhood friend, Marilyn. Note the 
great light I seem to carry on my shoulder as Saint Nicholas the 
protector of children who has his roots in Rosemont Switzerland and 
Thann the birthplace of Christmas tree, and the home of my 
Rosemont/Rosamond ancestors. I was born to be Santa Claus, as soon 
as my Peter Pan days come to an end, which will be never.

At the table is a famous Paris radical and co-author who was married 
to Carlos Moore, whose son is also present. They wrote the biography 
of Fela, 'Fela, This Bitch of a Life'.

As a theologin I have discovered the true mission of Jesus, which 
was to restore the Jubilee year where every fifty years all slaves 
were forgiven of their debts and set free, and no one paid any taxes 
for a year. This did not go over well with Rome whose economy was 
based upon slavery and taxes. With Cindi's permission I can post a 
short essay on this Jubilee that I intend to revive in order to 
topple the teaching of the Christian-right and their missions to do 
away with our secular democracy.

My ancesters were Freethinkers, the Forty-Eighters from Prussia who 
were Abolisionsits. Their history will undermine the notion that 
America was founded upon Puritanical principles. This may be true 
back East, but not in the West where the Bohemians came to dwell.

Jon Presco

http://incolor.inetnebr.com/cvanpelt/Felaweb/africaman.html

http://www.g21.net/africa27.html

http://shopping.yahoo.com/p:Ron%20Jefferson:1927006914

A Jamaican Cuban, Carlos Moore was born in Cuba and has lived 
extensively abroad in France, Africa, and in the Caribbean.  He 
worked closely with Senegal's Cheik Anta Diop, a founder of 
AfroCentrism, and was considered to be his lieutenant. Exiled for a 
number of years from Cuba, he has more recently been back visiting 
the island.

America in 1969 was at the peak of its Civil Rights movement. Fela 
met and fell in love with Sandra Smith (now Sandra Isidore), whom 
was  to leave an indelible mark on him. She introduced him to the 
ideologies of the Black Panthers, the reform of the Civil Rights 
activists and gave him books written by Black radicals. Fela has 
said of this indoctrination, "Sandra gave me the education I wanted 
to know. She was the one who opened my eyes."  

On a trip to California in 1969, Fela met members of the radical 
Black Panthers and Koola Lobitos metamorphosed into Nigeria '70 
(later called Africa '70 and finally Egypt '80) over a famous series 
of sessions in Los Angeles.

From Carlos Moore's Fela, This Bitch of a Life 
There is a strong belief in the Yoruba worldview that certain people 
are gifted with a 
unique kind of power called ashe or ase -- they are believed to be 
human replicas or 
repositories of the supernatural powers possessed by the deities 
they worship. This 
unique propensity can manifest itself in leadership qualities, 
spiritual insight, or 
creativity, thus, "a work of art that has `ashe' transcends ordinary 
questions about its 
make up and confinements, it is divine force incarnate."(3) An 
African expression for this 
transcendent phenomenon is couched in the highest praise that an 
artist can get in most 
indigenous African societies: "The gods speak through him or her." 
Quite often kings and 
political leaders try to appropriate this power, only to fail, and 
believing that they are not 
simply instruments or vessels fashioned for this spiritual activity, 
will resort to keeping 
the artist or diviner in their courts as a conduit between royalty 
and divinity. Such power 
within the rightful medium like Fela who used it musically and 
politically, is positive. 
According to Fela, Olusegun Obasanjo and the late Moshood Abiola 
illustrate its 
negative use as, in his estimation, they used it to ruin the 
country. In the Yoruba 
worldview it is commonly believed that artists like Fela Anikulapo 
Kuti, Duro Ladipo, 
and Wole Soyinka have the gift of ase. 
Equally, in Yoruba mythology, there is a deity called Atunda whose 
origins Biodun 
Jeyifo describes: 
In the beginning, all known (and unknown) facets of knowledge, 
truth, and consciousness 
were collected and totalized in the absolute godhead, Orisa-Nla. 
This mighty divinity had 
a slave, Atunda. One fateful day, Orisa-Nla was asleep at the foot 
of a hill. Out of spite or 
sheer rebelliousness, or god-envy, Atunda rolled a huge rock 
downhill on the 
unsuspecting deity, smashing him into innumerable fragments. 
Thereafter, Orisa-Nla 
loses his incarnation, vanishes from the pantheon, and becomes a 
purely abstract ideal or 
memory of absolutized truth, knowledge, or consciousness.(4) 
Jeyifo, insightfully informs us that: 
At the same time, and above all, (all the deities) there is Atunda, 
the etymology of whose 
name connotes refashioning or reinvention of the self, who stands 
for a principle of 
negation and disruption that is available for reactivation by any 
given combination of the 
motivation of that primal rebel -- a contrary, dissenting spirit, 
principled and inventive 
iconoclasm, revolutionary impatience, abhorrence of fixed, stable, 
and coercive regimes 
of truth, tradition or power.(5) 

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Fw: mexican gold to build Guelph

----- Original Message -----
From: "bfx" <xbfx <at> rogers.com>
To:
Sent: Wednesday, January 11, 2006 12:08 PM
Subject: Re: mexican gold to build Guelph

> i was soooo pumped with this and wondering  WHO ...is this guy.......i
> didn't even fizz on his last name....................the people here
before
> gault,,,,????............shepherdtool...........yeah thetool was
> cool,,,,,,,,,,,,,,,,, but i only now see he is a stuart........ pancho
wore
> a golden circle..........kgc gold.?........sentinel?.....is he alive?
> ----- Original Message -----

> To: <xbfx <at> rogers.com>
> Sent: Tuesday, January 10, 2006 11:24 PM
> Subject: mexican gold to build Guelph
>
>
> > http://www.shepherdtool.com/Mr%20Tom%20Stuart.htm
> >
> >
> >
> >
> >
> >
> > __________________________________________________________
> > Find your next car at http://autos.yahoo.ca
>

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"CyberAnthropology"

"CyberAnthropology"

"The famed New Age author, and modern day "stoned philosopher" 
Robert Anton Wilson, wrote a whole book on the Templars, putting 
forth a theory that they were practicing a form of Arabic Tantrism, 
and ingesting hashish , a technique they had picked up from their 
contact with the Assassins. Unfortunately Wilson offers no 
documentation, but does comment that; "ambiguous references to a 
sacred plant or herb appear in their [the Templars ] surviving 
manuscripts." 

I own a copy of 'The Cosmic Trigger' autographed by Robert Anton 
Wilson. It belonged to Marilyn's half brother, the brother-in-law of 
Carlos. Wilson drew a pryamid with radiant eye. 

What I have been putting forth is perhaps defined by this 
term "CyberAnthropology" where I am linked to a group of people who 
are ultimately linked to the Templars, the Freemasons, and the 
alleged Priory de Sion that may have been a myth, but in the company 
of the people that are in my sphere of family and friends, we 
have "communities are being constructed in cyberspace on the basis 
of common affiliative interests, transcending boundaries of class, 
nation, race, gender, and language." Paul Smith and Steven Mizrach 
are DRAWN into this rosy circle. They are my enemies, and have 
thwarted my efforts to reveal real people who turned the real world 
upside down.

Mizrach connects Wilson to the Solar Temple people who are connected 
to the Rosemonts. Denis de Rougemonts association with the 
Surrealists and the Congress of Cultural Freedom supports Wilson's 
idea that the Surrealists created the Priory Sion.

"The Order of the Solar Temple also expected to be reborn near 
Sirius."

"Yet another theory," offers The Priory of Sion Hoax, "proposes that 
the Priory of Sion was an invention of the Surrealists. In his book 
Cosmic Trigger III, Robert Anton Wilson gives strong play to his 
wife Arlen's theory that the Priory is really a pataphysical 
conspiracy initiated by 'grand master' Jean Cocteau."

I have to laugh at Paul Smith whose study I now own. He has been 
incorporated into my virtual community. Lol! 

Jon Presco

"Embarking on the 'Holy Blood, Holy Grail' mystery means exploring 
where Pop Culture and the Sacred intersect in an infinite regressing 
nest of quantum combinations. The original book spawned several 
television documentaries and brought contemporary occult subcultures 
into the mainstream (even influencing conspiracy theorists like 
Robert Anton Wilson), foreshadowing the impact of the 'X-Files' 
television series with a combination of foreboding and wonder that 
entranced audiences worldwide. If many early conspiriologists feel 
that armchair conspiracy theorizing has become too popular and too 
mainstream, then the 'Holy Blood, Holy Grail' phenomena may be seen 
in retrospect as the critical turning point where a Culture exploded 
beyond previous thresholds and began to devour itself." 

"Many authors have discovered that once you create a secret society 
with a sufficiently intriguing premise, people will automatically 
assume it's based on something real. If the author tries to deny it 
later, well, that just means someone got to them."

"Duchamp's last remark to Rougemont, that he believed that "by the 
infra-thin one can pass from the second to the third dimension," may 
sound scientific, in that it suggests geometric concepts, but 
Duchamp was more likely referring to the relation between the kinds 
of media in which he was working, in particular, to the shift from 
the two-dimensional paintings, whether on canvas or on glass, that 
he had produced during the years leading up to and including The 
Large Glass, to the three-dimensional works that increasingly 
interested him following his return to New York City in 1942. (64)

http://www.milkmag.org/LAMANTIA.html 
http://www.fiu.edu/~mizrachs/
http://priory-of-sion.com/posd/mizrach.html

      CYBERANTHROPOLOGY 

CyberAnthropology is the study of humans in virtual communities and 
networked environments. 

CyberAnthropology recognizes that the new 'virtual' communities are 
no longer defined by geographic or even semiotic 
(ethnic/religious/linguistic) boundaries. Instead, communities are 
being constructed in cyberspace on the basis of common affiliative 
interests, transcending boundaries of class, nation, race, gender, 
and language. Even as old systems of social organization are 
imploding, the various 'virtual communities' are growing. (cf. 
Howard Rheingold.) This parallels the way in which on the global 
scene civil society is reclaiming social space from both the public 
and private sectors - how the NGO (nongovernmental organization) is 
continuing to check the power of the nation-state and the 
multinational corporation. 

http://www.lastplace.com/page206.htm

The Illuminati are technically not fictional, but so many fictional 
things have been written about them that they might as well be. In 
addition to many earnest flights of fancy composed by the slightly 
deranged, the Illuminati got the most ink in the famous Illuminatus! 
trilogy written by Robert Anton Wilson. Illuminatus! was so 
successful that many of its yarns are now taken as gospel truth by 
such illustrious conspiratorial minds as David Icke. 

If you want a Da Vinci Code-type fictional approach (with just 
enough historical fact included to make things interesting), read 
Robert Anton Wilson's Historical Illuminatus Chronicles (three 
books). Here is an Illuminati FAQ that discusses the Knights 
Templar. An excerpt:

QUOTE
It was in Germany that this concept of Templar origin gave birth to 
Templarism. 
It was the Germans who demanded a version of Masonry that was 
acceptable to their 
conservative doctrines and Gothic tastes. The  rank-dominated 
culture was 
resistant to the egalitarian and rationalist thrust of British 
Freemasonry. 

A SHORT ANNOTATED PRIEURE DU SION/RLC BIBLIOGRAPHY
BOOKS I HAVE READ:

This is my "short list" of PoS/RlC books, along with a quick "heads 
up" as to my evaluation of them.... so you can decide for yourself 
whether they are worth reading. Remember, if you don't want to 
enrich what some people call "the RlC cottage industry," you can 
always read these in a library. I sometimes do. 

•	Cosmic Trigger III by Robert Anton Wilson: Robert Anton 
Wilson has always been avidly interested in the PoS mystery, I'm 
guessing the fact that Sirius was involved got him hooked. In Cosmic 
Trigger II and III, he talks about the PoS, and some of the more 
recent works about it, going beyond the original essay he wrote on 
the subject for Gnosis #6. (Another article in Gnosis, by Robert 
Richardson, essentially trashes the PoS as a hoax inspired by Julius 
Evola and fascist metaphysics.) RAW inspired my theory that 
the "modern" PoS has its roots in Symbolism and Surrealism, but I 
guess the real inspiration for that theory was his late wife, Arlen. 
He also talks about (and trashes) "Hawthorne Abendsen's" theory 
(that's the name of PKD's character in Man in the High Castle) that 
the PoS is a homosexual, hyper-masculinist fascist warrior 
society... it's amazing how one group can inspire so many myriad 
perspectives. I met Abendsen online, who goes by the net nom de 
plume DasGoat. Later on, somebody told me DasGoat was Robert Anton 
Wilson. Oh well, somebody page Emperor Norton. 

http://www.fiu.edu/~mizrachs/pos-biblio.html

Sirius: In 1973, Gerard de Sede claimed in La Race Fabuleuse that 
the Merovingians were descended from beings from Sirius, thus 
irrevocably linking the PoS mysteries to the "Sirius Mystery". 
Sirius is a complex subject in the world of esoterica. Antonin 
Artaud wrote a play about the "Dog Star" in the 1920s, called "The 
Broken Firmament", suggesting it was of interest to the Surrealists. 
Since the 1970s, a number of people have claimed contact by the 
Sirians - Robert Anton Wilson, Timothy Leary, Philip K. Dick, etc., 
shortly after the publication of Robert K. Temple's Sirius Mystery, 
claiming that the Dogon tribe of Mali had been given knowledge of 
this binary star by "Nommos" from that solar system. Crowleyans like 
Kenneth Grant claim that "Lam," the being that communicated the 
Liber AL, was from Sirius. And Sirius, in the form of the "Ennead of 
Heliopolis," also talked to Andrija Puharich, Uri Geller, and a 
group of channelers organized by Puharich. However, to find the 
weird links between this group and what the authors term "The 
Stargate Conspiracy", a fascist plot to make the planet believe that 
the gods of ancient Egypt were extraterrestrials who created our 
civilization, you should read the book by the same name by authors 
Pincknett and Prince. The Order of the Solar Temple also expected to 
be reborn near Sirius...

. Lamy says that many of these people belonged to a group he calls 
The Brouillards (The Clouds) or the Angelic Society, of which the 
PoS is a modern manifestation. They are descended from the 
Gouliards, or medieval clerks and print-makers, whose mystical and 
heretical Cathar watermarks so fascinated Harold Bayley. Robert 
Anton Wilson also feels that a number of these people may have also 
belonged to the Hermetic Brotherhood of Luxor.

"Yet another theory," offers The Priory of Sion Hoax, "proposes that 
the Priory of Sion was an invention of the Surrealists. In his book 
Cosmic Trigger III, Robert Anton Wilson gives strong play to his 
wife Arlen's theory that the Priory is really a pataphysical 
conspiracy initiated by 'grand master' Jean Cocteau. (Pataphysique, 
an art movement created by Alfred Jarry at the beginning of the 20th 
century, had strong links to Surrealism, Dadaism, and Concrete 
Poetry; in essence, it postulated that the main mission for art was 
to bullshit people.) In essence, a massive hoax pulled off as sort 
of a giant work of performance art."

http://www.rawilson.com/main.shtml

http://www.rawilson.com/

http://sdrc.lib.uiowa.edu/preslectures/andrew97/andrew.html

http://www.lib.rochester.edu/camelot/intrvws/jacobs.htm

Infra-thin: Molds and Castings
Duchamp had told Rougemont that the category of the infra-thin could 
not be defined scientifically. One reason for this, as he wrote in 
one of the forty-six notes on the concept that were published as the 
opening section of Notes after his death, was that the infra-thin 
was always an adjective and never a noun. (62) Rather than being a 
thing in itself, it is a concept that reveals itself in a multitude 
of disparate phenomena. Secondly, Duchamp wanted to keep the infra-
thin grounded not in the world of scientific speculation--like the 
fourth dimension, which is mathematically conceivable but incapable 
of visualization to the three-dimensional eye--but in the world of 
our everyday senses and experiences. Consider the examples Duchamp 
provides Rougemont: the olfactory infra-thin of tobacco smoke 
exhaled from a mouth, the auditory infra-thin of the corduroy 
trousers, and the tactile infra-thin of tracing paper. Other 
examples from the posthumously published notes include the thermal 
infra-thin of heat remaining on a chair from which one has just 
arisen and the temporal infra-thin between the blast of a gun and 
the appearance of the bullet hole on a target. (63) Duchamp's last 
remark to Rougemont, that he believed that "by the infra-thin one 
can pass from the second to the third dimension," may sound 
scientific, in that it suggests geometric concepts, but Duchamp was 
more likely referring to the relation between the kinds of media in 
which he was working, in particular, to the shift from the two-
dimensional paintings, whether on canvas or on glass, that he had 
produced during the years leading up to and including The Large 
Glass, to the three-dimensional works that increasingly interested 
him following his return to New York City in 1942. (64)
http://www.findarticles.com/p/articles/mi_m0422/is_2_86/ai_n6140252/p
g_7

	Denis de Rougemont was born on September 8, 1906 in Couvet 
in the Canton from Neuchâtel in Switzerland. His/her father is 
Pasteur. He continues studies of letters at the University of 
Neuchâtel between 1925 and 1930. In parallel, it starts its first 
voyages and remains in particular in Vienna, in Hungary and Souabe.
		
		
In 1930, it settles in Paris and becomes, the Esprit movements and 
the Order New one of the founders of Personalism, at the sides of 
Emmanuel Mounier, Arnaud Dandieu, Robert Aron, Henri Daniel-Rops and 
Alexandre Marc. They were called "the nonconformists of the 
Thirties". Rejecting as well Hitler as Stalin, just as nationalism 
and individualism, they preach the idea of a political, economic and 
social organization which is with the service of the Person designed 
like a unit at the same time distinct (the individual) and connected 
to the Community (the citizen), at the same time free (as an 
individual) and person in charge (as a citizen).

The Federalism appears the model to them which makes it possible to 
best link the People without giving up their diversity, and this is 
why they preach it. On the other hand, they reject the State-Nation 
centralized like mode of organization of the company.

During the years 1930, Denis de Rougemont develops the topics of 
Personalism through two works: Policy of the Person (1934), To think 
with the Hands (1936). In 1935-1936, it remains in Germany like 
French reader at the University of Francfort-sur-le-Main and brings 
back from there a very negative testimony on the Nazism, which it 
delivers in his Newspaper of Germany (1938). In 1939 appears the 
Love and the Occident which shows the influence of a certain number 
of mythical accounts (of which Tristan and Iseult) on the designs 
typically Western of an impassioned love and finally destructor, 
that the author opposes to the true love of the next one.

In 1940, it is mobilized in the Swiss army and, with other 
personalities, it melts the League of Gothard which aims at 
stimulating the spirit of resistance to Hitler. Its positions being 
considered to be not very compatible with Swiss neutrality, it is 
sent on mission of conferences to the United States. Installed in 
New York, it publishes the share of the devil into 1942 who is a 
reflexion on the disorders of the modern world, limed in 
totalitarianism and the materialism. It binds with many writers or 
European artists in exile (Saint-Exupéry, André Breton, max Ernst, 
Marcel Duchamp, Saint-John Perse, Wystan Auden). After Hiroshima and 
Nagasaki, it shows, in its Letters on the atomic bomb (1946), that 
the nuclear weapon places the men in front of a world danger which 
must encourage them to exceed the idea of national sovereignty.

Returned definitively to Europe in 1947, it takes part, at the sides 
of the federalists, the efforts to link Europe. August 26, 1947, it 
makes the inaugural speech of the first Congress of the European 
Union of the Federalists (the federalistic attitude). At the time of 
the Congress of the Hague (May 7-10, 1948), he is an at the same 
time rapporteur of the cultural Commission and writer of the final 
Declaration (Message in Européens).Durant this Congress, the 
cultural Commission proposes the creation of a Center European of 
the Culture, tries whose seizes itself Denis de Rougemont who 
organizes to this end the first European Conference of the Culture 
(Lausanne, December 8-12, 1949). The Center European of the Culture 
is finally made up in Geneva in 1950 and placed under the direction 
of Denis de Rougemont.

At the same time, it is mobilized with other intellectuals against 
Stalinist propaganda conveying the idea of a culture to the service 
of the class struggle, within the Congress for the Freedom of the 
Culture of which he becomes President in 1952 (he will occupy this 
function until 1966).

With the head of the Center European of the Culture, Denis de 
Rougemont provided the foundations, in December 1950, of an 
organization gathering the European scientists working on the 
nuclear energy: it will be the CERN. He was at the origin of the 
first association joining together the whole first Institutes of 
European Studies, which was drawn up in Geneva in 1951 (it existed 
until 1991), as well as European Association of the Festivals of 
Music. In the sides of Robert Schuman, it took part in the creation 
of the European Foundation of the Culture (Geneva, December 16, 
1954) which was transported to Amsterdam in 1957 when it always 
continues its activities.

It undertakes a deliberation on the cultural features which 
characterize the Occident compared to other civilizations. It is the 
topic of its work the Western Adventure of the Man (1957) and the ' 
think tank ' on the "dialogue of the cultures" (formula taken again 
later by UNESCO) than it organizes since 1961. This same year, it 
publishes a work on the history of the European idea entitled Twenty-
eight centuries of Europe. In 1963, it melts in Geneva an Institute 
of European Studies which will be incorporated in the University in 
1992 .

From the years 1960, its activity will concentrate on two topics: 
the rise of the areas and the transborder areas which carries out it 
towards the idea of a federalism being combined to the ideal 
of "Europe of the Areas"; destruction of the environment which leads 
it to call in question the finalities of our companies. It sees in 
the emergence of areas to human size at the same time an alternative 
to the State-Nation and the chance to reintroduce in our companies 
the concept of responsibility so essential to safeguarding for the 
environment. Ecology and areas are in the center of its the last two 
major works: Letter open to Europeans (1970), the Future is our 
business (1977).

One will also raise permanence of his reflexion on the technical 
development and his consequences, since his work on the atomic bomb 
going back to 1946 until data processing (article "Information is 
not to know" in 1981), while passing by civil nuclear energy (the 
CERN).

Denis de Rougemont dies in Geneva on December 6, 1985.

By reading other important and related thinkers such as de Rougemont—
who, as the author of such books a Love in the Western World, in my 
mind is one of the most important thinkers of the 20th century, I 
was introduced to the relationship between the esoteric and the 
exoteric. I became familiar with places like the Great Temple at 
Luxor and the hermeneutic writing at the entrance to the temple, 
which as early as 1800 BC was a kind of writing that was considered 
as "sacred." Exoteric. In these hermeneutic writings there was 
purportedly an existing door to the sacred.

http://www.milkmag.org/LAMANTIA.html 
http://www.fiu.edu/~mizrachs/
http://priory-of-sion.com/posd/mizrach.html
http://www.lastplace.com/page206.htm

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Baba and the Sufis

"Some folks theorize that many of the esoteric impulses of Europe,
from the Middles Ages on, point to Sufi influence. The Knights
Templar are said to have brought back Sufi elements from their
contacts in the holy lands."

"Albert Pike wrote a side lecture on the Druzes, which supposedly
includes some of their scriptures, and from the descriptions, there
are some things which remind us of both the Nusairis and the
Yezidis."

"Meher Baba's teachings are intended to free Sufism so that those
from other religions may embrace it."

"Murshida Martin began at once to teach her Sufi mureeds from the
charts contained in "The Divine Theme, by Meher Baba" one of the few
teaching tools available to Murshida Martin directly from Meher
Baba."

It is real, it is a truth, that some scholars, some authors, and
many readers, are wondering if the Knights Templars were inspired in
any degree by the Sufis. Meher Baba and Denis de Rougemont promoted 
Sufism and Sufi poetry - as well as Troubadors! Rougemont subscribe 
to Paneuropa. Baba claimed he was the reincarnation of Jesus. This 
duo resembles the agenda of Priory de Sion.

Jon Presco

http://www.meherbabafilm.com/
http://www.lairweb.org.nz/leonardo/john.html
http://www.uponreflection.co.uk/ogham/finger_ogam.htm

Meher Baba was a poet after the Sufi poet, Hafiz. A group of
American Sufis came to recognize Baba as the God-man, or Christ,
Baba claiming he was the reincarnation of Jesus. Below we witness
Paula Stiles bantering about ideas she does not subscribe to she
belieiving she owning the right to do so because she is attending a
school. So what!

On this site you will see exerts from Baba's movie where he is
employing hand-signs and a alphabet board. 

http://www.meherbabafilm.com/

Albert Pike was a poet and is mentioned in an article on Ozark
literature alongside Otto Rayburn who was my grandfather's good
friend.

http://www.geocities.com/stlaasr/pikepoems.html

"As throughout the South, nineteenth-century poetry in Arkansas was
largely in the Romantic Victorian vein. One early poet, Boston-born
Confederate general Albert Pike, wrote technically competent verses
from his vast knowledge of arcane mythology of Freemasonry. His
Prose Sketches and Poems, Written in the Western Country (1834)
preceded the obligatory "Letters from Arkansas," published in the
American Monthly Magazine in 1836. The list of published poets until
well into the twentieth century runs heavily to Civil War veterans
and pious ladies, many of whom attended meetings of the Poets'
Roundtable, the Arkansas Writers' Association, the Ozark Writers and
Artists Guild, and other groups. Their works were published
privately or in newspapers and popular magazines of the time, and
generally their reputations were local or regional. A few small
presses and newspaper publishers turned out books of verses, notably
the Bar D Press of Siloam Springs in the 1930s, which published
three members of the Davis family as well as other poets, and Otto
Rayburn's various Ozarks publications.

http://www.encyclopediaofarkansas.net/sample_entry19.php

I had not been a Sufi for very long when Murshida Martin, my
spiritual guide, announced to me and other members of the Sufi Order
whom she had gathered together in her San Francisco apartment, that
she had finally found the successor to her own teacher, Inayat Khan,
who had died many years before. She told us his name, Meher Baba,
which meant nothing to me, as I had never heard of him. She went on
to recount that she had studied during the last two years, for as
much time as she could, with two of this great man's students in New
York, and that they were coming to the San Francisco Bay Area the
following week-end. In fact, they had accepted Murshida Martin's
invitation to address her Sufi students at the Fairfax Sufi School,
and we were all invited and urged to attend this rare opportunity to
hear first hand accounts from direct devotees of the great man,
Meher Baba.

We all duly collected in Fairfax on the appointed day, and were told
many things by Norina Matchabelli, Elizabeth Patterson and Mildred
Kyle, a third devotee from the Seattle area. Our Murshida told us
that after the Fairfax meeting she would give us two weeks to decide
whether we would follow her under the guidance of Meher Baba, or ask
her to release us from the vow we had each taken with her on our
initiation as Sufis.

The end result of all this was that everyone then present accepted
Meher Baba as their Spiritual Master, and a great project to adapt
the Sufi School as a home worthy of Meher Baba's visit began, with
painting and pruning and refurbishing everywhere. In turn, Murshida
Martin began at once to teach her Sufi mureeds from the charts
contained in "The Divine Theme, by Meher Baba" one of the few
teaching tools available to Murshida Martin directly from Meher
Baba. But her classes were not to continue for long, as soon after
she contracted a cancer, and after a rather lengthy battle,
succumbed to its inroads.

Meher Baba's teachings are non-denominational and most of his
followers are not Sufi. Sufism Reioriented is a group that has
embraced Meher Baba's teachings and has published some of his most
important books. The organization has roots with Hazrat Inayat Khan,
a Master that came to this country soon after the turn of the
century. It should be said that Sufism Reoriented is not considered
to be within the mainstream Islamic Sufism movement in the West.
Meher Baba's teachings are intended to free Sufism so that those
from other religions may embrace it.

http://www.jaibaba.com/mandali/ds/broughtsufis.html

http://www.avatarmeherbaba.org/erics/master.html
http://www.al-islam.org/al-tawhid/irfan.htm

There are many similarities of style and content between Sufi poetry
and the poetry of the Fedeli, especially in their idealization of
the Beloved as Holy Wisdom or Intelligence. This has led some of
Valli's followers to propose that the Fedeli were a tarika, or
secret order of Sufi dervishes. However, there were many other
sources for Islamic influence, including the troubadour tradition
(already discussed) and pilgrims returning from the Holy Land, where
they would have heard from Muslim guides about the Prophet's ascent.
The Templars may have brought the Fedeli some of these ideas, as
well as the tradition of Solomon's Temple as the dwelling place of
Wisdom (Sapientia). Indeed, there may have been an alliance between
the Fedeli and the Templars.

http://www.cs.utk.edu/~mclennan/Classes/US310/Dante-Fedeli-d-
Amore.html

Some folks theorize that many of the esoteric impulses of Europe,
from the Middles Ages on, point to Sufi influence. The Knights
Templar are said to have brought back Sufi elements from their
contacts in the holy lands. The mythical Christian Rosenkreutz of
Rosicrucian fame is described as journeying to the East. Some have
hypothesized links between Sufi love poetry and the rise of the
Troubadours. All of which suggests that, for the West, Sufism is not
so much new as it is previously unrecognized. How then do we
approach the task of learning what Sufism has to offer? One method
is to become acquainted with the writings of classical Sufism: the
poetry, tales, and teaching texts of the greatest Sufis in centuries
past. Maureen Clark's article on page 16 takes this tack and
provides a lucid summary of Sufi basics. (Supplementing this, a
sampling of poems by five great Sufi poets can also be found on page
32.) A further step is to clarify the Sufi work in the present time
and its effect on individuals who undertake it. Kabir Helminski, who
has written on Sufism for us before, provides this perspective with
his article on page 26 discussing the Sufi goal of wholeness in
life. For further background on contemporary Sufism, a short account
of Sufism's introduction into North America can be found on page 20.

Denis de Rougemont, the late Swiss scholar, wrote a fascinating book
more than 70 years ago called "Love in the Western World." In it he
theorizes that Tantra, which ignited in India some time before 800
C.E. from much older roots, traveled west via the Muslim world.
Divine passion, fana (the passing away of the self), was the theme
of mystical Arab love poetry and song. It reached the Spanish Moors
within a few centuries. When it crossed the Pyrenees into what is
now southern France—in the refrains of wandering minstrels—it
encountered a version of Gnosticism, which had migrated westward
from Bulgaria, or beyond.

http://tinyurl.com/8ra4q

http://www.geocities.com/stlaasr/pikepoems.html

http://tinyurl.com/5cddy

The log cabin on the cover of this issue was built by Royal on his
forty acres in Arkansas where he established a fishing retreat for
poets. Royal played the fiddle and collected quilts. He taught
poetry in his attic studio in Oklahoma City

http://www.lairweb.org.nz/leonardo/john.html
http://www.uponreflection.co.uk/ogham/finger_ogam.htm

http://www.lairweb.org.nz/leonardo/john.html
http://www.uponreflection.co.uk/ogham/finger_ogam.htm

"Many people are critical of this work, finding it a disturbing
representation of a character normally portrayed as gaunt and fiery,
living in a desert and surviving on a diet of locusts and honey. In
Leonardo's painting St. John seems almost to be a hermaphrodite. He
has a womanish arm bent across his breast, his finger raised towards
heaven, and that same enigmatic smile so admired on the face of Mona
Lisa, a smile which can be seen in other Leonardo paintings like
that of St. Anne."

http://www.yhwh.com/Tarot/Tarot0.htm

Parsival means "perfect fool". This Knight has been associated
with 'The Fool' of the Tarot deck. He is liken to a Sadhu who goes
within to seek the Holy Grail. He is the embodiment of Hippie who
took a great leap of faith into the void, the un-known, and came to
own a near-death experience, and thus a glimpse of God-head and the
infinite creation.

http://www.kamat.com/kalranga/people/sadhu.htm

Peter Townsend of 'The Who' and Ronny Lane of 'Small Faces' were
Baba Lovers, an Avatar who promised to touch 7,000 Sadhus in his
incarnation of a God-man. Do not miss the films on this site, and
take note of Baba's hand-signing as in my next post I will show you
something amazing. 'Tommy' is the amazing journey of the Perfect
Fool. We have been touched. We are touched. We will be touched again.

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Sufis and Templars

Baphomet and the Templars is associated with the Sufis. Denis de 
Rougemont connects the Sufis to Chivalry.

Jon

"Baphomet as a name has been labeled as Old French or even a 
mispronunciation for Mahomet (Mohammed) the Islamic prophet. It is 
unlikely that the Baphomet idol, if it even existed was an idol of 
Mahomet. This is because the Islamic faith forbids all idols. 
Therefore the idea of a Mahomet idol is highly speculative at best. 
It is believed that in those times Mahomet was a common word used by 
Christians to describe any idol.

In his book, "The Sufis", Idries Shah put another theory forward 
along Islamic/ Arabic lines. Shah was born in 1920 and in his 
lifetime was the author of over 35 books twenty on Sufism alone. His 
works have been translated into 12 languages and have a following of 
15 million copies in print. In addition to being a well know author, 
Idries Shah was also Director of Studies for the Institute of 
Cultural Research. This institute was an educational charity, which 
published materials on cross-cultural patterns of human thought and 
behavior.

In his book "The Sufis", he theorized that Baphomet was really a 
corruption of the Arabic term "Abufihamat" meaning "Father of 
Understanding." If this is the case, and the Templars had adopted 
Sufism into their rituals this possible etymology of Baphomet could 
simply imply God.

Additionally Shah suggests the Sufi terminology "ras el-fahmat" 
which translates to "head of knowledge." This provides an 
interesting thought connecting the concept of wisdom with the head. 
Could this be the head allegedly worshipped by the Templars? It is 
unlikely as the term speaks in figurative terms rather than literal 
ones.

"Probably relying on contemporary Eastern sources, Western scholars 
have recently supposed that 'Bafomet' has no connection with 
Mohammed, but could well be a corruption of the Arabic "Abufihamat" 
(pronounced in the Moorish Spanish similar to bufihamat). The word 
means 'father of understanding'. In Arabic, 'father' is taken to 
mean 'source, chief seat of,' and so on. In Sufi terminology, ras el-
fahmat (head of knowledge) means the mentation of man after 
undergoing refinement- the transmuted consciousness."

Idries Shah
The Sufis

The Templars were quite likely to have come in contact with Sufism 
while in the Holy Land so there is something to be said for Shah's 
theory on the etymology of this odd word Baphomet.

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Rougemont on Cathars

Rougemont on Cathars

"The roots of romantic love lie in heresy. Denis de Rougemont traces 
it back to the Cathari, who emerged in twelfth-century Germany."

"Denis de Rougemont's Love in the Western World (1983: 75-82, 102-
107, 331-348, 352-362) argues, for example, that Zoroastrian 
Manicheanism and Arab Sufi mystical poetry influenced Catharist 
dualism and the courtly love songs of the troubadours."

Meher Baba employed Sufis and modern day troubadours to spread his 
message. Rougemont was before his time.

Jon Presco

Though less than optimistic, D. de R., as he signs himself, offers 
an eye-opening opinion as to just what we in the West should expect 
from romance. His book begins with a 12th century heretical sect in 
France whose desire to be united with God -- a unity possible only 
in death, if then -- gave birth to the idea of "passion" as distinct 
from "love." In good crackpot-authority style, de Rougemont goes on 
to delve deeply into the arts, borrowing from Petrarch, the Marquis 
de Sade and Wagner to make his case, and even managing to conflate 
D.H. Lawrence and Hitler along the way.

French social critic Denis de Rougemont argued the impossibility of 
uniting marriage with love decades ago in his book Love in the 
Western World. De Rougemont would agree with Lipnis that the idea 
that we must love each other passionately all our lives is simply 
outrageous. He declared the idea of romantic love was the greatest 
curse on western civilization that would doom the institution of 
marriage - one he dearly cherished as a good old conservative. But 
unlike Lipnis, de Rougement believed that love in marriage was 
entirely possible. The problem, he wrote, is that we in the West 
recognize the existence of only one type of love, the variety based 
on absence. Love is experienced solely as trying to attain or 
maintain the object of our affections. In order to feel love, we 
must either be separated or face the threat of loss - something that 
marriage kills quite effectively since it requires the pledge to 
remain constant and very present. It makes sense then that since we 
do not know how to "love the one we're with," we slide into 
domesticity as an easy substitute. Duty may be less pleasant than 
desire, but it is not as erratic or complicated in the long run. And 
perhaps we call it love to hide our uncertainties both about 
ourselves and one another.

from The Tyranny of Domesticity by Lakshmi Chaudhry in AlterNet: The 
Domesticity Wars By Vivian Dent and Lakshmi Chaudhry 

A case can be made--a case has been made many times, most notably by 
Denis de Rougemont and Indries Shah--that the notion of romance in 
the Western world can be traced back to Arabic poetry, especially 
Sufi poetry. In back of that in turn were various early schools of 
dualistic thought, Persian, Indian, also pre-Islamic in the Arab 
world, These were philosophical constructs which used human love as 
a metaphor for the yearning for wisdom, or even union with God. A 
bedouin yearning for his gazelle-like lady is actually a soul 
yearning for reality, etc. These themes were picked up by the 
Troubadours, carried into the courtly romances--but still with an 
understanding of the coded nature of the story line. Then through 
the centuries we lost the allegorical understanding. In the 20th 
century people have come to relationships, marriage, toting all this 
metaphysical baggage but not realizing that the bags are empty. The 
result is frustration, a feeling of failing short, of being ripped 
off.

That's from The Context of Romance - An Interview with Michael 
Brondoli in Gargoyle, issue #15.

Madame Bovary is also at the centre of any discussion of literary 
descriptions of adultery. Denis de Rougemont, in his book, Love in 
the Western World, observed that 'to judge by literature, adultery 
would seem to be one of the most remarkable occupations in both 
Europe and America'. He discussed the great lovers of mediaeval 
Romance - Lancelot and Guinevere, Tristan and Iseult - and pointed 
out that the difficulty and unlawfulness of their love is part of 
the essence of their passion. Marriage is so to speak the social and 
normal framework of the human story - adultery is the great act of 
individual self-assertion and longing. In terms of mediaeval Romance 
which takes place in a world of dynastic marriages and chivalric 
devotion, such transgressions are doomed and glorious. In terms of 
bourgeois monogamous society they are different.

From Scenes from a provincial life by AS Byatt, The Guardian 
Saturday July 27, 2002

Denis de Rougemont's Love in the Western World (1983: 75-82, 102-
107, 331-348, 352-362) argues, for example, that Zoroastrian 
Manicheanism and Arab Sufi mystical poetry influenced Catharist 
dualism and the courtly love songs of the troubadours. The 
cultivation of the idea of passionate love between a knight and a 
married lady is viewed by de Rougemont as a reaction to medieval 
orthodoxy in Roman Catholicism. All the ardour that had been 
directed to Heaven was now shifted to the love object. The love of a 
lady was viewed as the source of salvation here on earth, even if 
that love were not requited. Thus, for example, William IX, Count of 
Poitiers and Duke of Aquitaine, wrote love songs which were based on 
ecclesiastical forms (the conductus) and Arabic forms (the zadjal). 
The themes of romantic love which twelfth century troubadours sang 
about in France can be heard, in greatly modified form, on the radio 
in every industrialized country today. The major modification made 
since the twelfth century is, of course, the notion that passionate 
love can result in long-term, stable marriage or partnership.

from a footnote to The Life World, Grief and Individual 
Uniqueness: 'Social Definition' in Dilthey, Windelband, Rickert, 
Weber, Simmel and Schutz by J. I. (Hans) Bakker.

Once we recognize as much, we may not be in a position simply to 
shake off the spell of romantic love. It is far too potent a magic 
for that. But at least we are in a position to assess its narrative 
in Christian terms and begin concocting an antidote. Then we are 
poised to remember that it is only since the Middle Ages that 
romantic love has been prized as an ideal, the sine qua non for 
marriage and the fully vital human life. Marriage in history has 
more typically been arranged between families than chosen merely by 
a man and a woman "in love." In fact, in most of Western history the 
sweeping intensity, confusion, and absorption of what we have come 
to know as romantic love was considered a misfortune. Friendship was 
the higher love.

The roots of romantic love lie in heresy. Denis de Rougemont traces 
it back to the Cathari, who emerged in twelfth-century Germany. True 
to their name (which means "pure ones'), the Cathari were obsessed 
with evil and believed its origins were found in physical matter. 
Accordingly, they prohibited sexual intercourse even within 
marriage. Certain of the Cathari's themes were picked up by twelfth-
century court bands. From there they made their way into written 
verse romances, and finally on into modern romantic literature. 
Perhaps the tidiest way to lay out the narrative is to recount the 
story of Tristan and Iseult, memorialized in so many medieval poems 
and songs.

In the tale Tristan, an orphan, becomes the adopted son of King Mark 
(in some accounts he is the nephew of the king). Early on he proves 
to be a fine warrior. With this attribute in mind, the king sends 
Tristan to fetch his bride-to-be, Iseult, from Ireland to Mark's 
realm of Cornwall. Returning from Ireland, Tristan and Iseult drink 
the love potion intended for her and King Mark. They fall in love 
and succumb to temptation. Yet both attempt to remain loyal to the 
king, so Iseult is delivered to Mark. 'Tristan and Iseult's 
duplicitous sexual adventures continue in the castle until the 
couple flees to the forest of Morrois, to live for three years in 
the hardship of poverty. Then the couple repents and Iseult returns 
to Mark. But Tristan and Iseult soon enough plot reunion. Before 
they are reunited and manage to manifest their love in its fullness, 
both die.

Once the core narrative is exposed even in such sketchy detail, 
several enduring dynamics of supposedly natural romantic love rise 
into view. True love is something that falls on people, like a 
spell. The couple on which it falls is special, admirable at least 
from outside the social circles where their love wreaks havoc, and 
yet the couple is tragically ill-fated. To the limited extent 
romantic love can be realized, it is realized fitfully and 
fleetingly, clandestinely, in poverty, and in opposition to society. 
Quintessential love is understood as unsatisfied yearning, as desire 
exquisitely deprived. It cannot end in consummation or steady, 
unfolding fulfillment, but only in death. According to the myth of 
romantic love, true love is too good for this sordid world.

from Why Christians Have Lousy Sex Lives by Rodney Clapp

When we think in these terms, we can begin to see the limitations of 
what Denis de Rougemont postulated over fifty years ago in his 
seminal work, Love in the Western World. He maintains that in the 
West the experience of 'falling in love' has always been closely 
associated with thwarted or prohibited kinds of love, and that 
lovers want, even crave, these tremendous obstacles. They don't 
really love each other, he says; they merely derive pleasure in 
being kept apart and only feel happiness when they are pining for 
the impossible. To give de Rougemont his due, it is undeniable that 
in many works of great literature love is represented as something 
obstructed or impossible (Dante, Petrarch, Shakespeare, Goethe, and 
others come to mind), yet the explanation for this most probably is 
that when there is no great obstacle or impediment to overcome there 
can be no 'collective movement of two and only two people', and so 
no falling in love. In other words, without some new, felt 
difference and without an obstacle to obstruct things, there is no 
need to establish another 'system of difference and exchange'; there 
is no need to create 'a new institution' (which people perceive when 
the new couple becomes "established" and recognized.) In the world 
of fiction, this sort of obstacle represents a literary device, one 
used to construct a love story endowed with meaning. Literature, 
therefore, intrinsically generates imaginary obstacles: the warring 
families in Shakespeare, Iseult's marriage in Wagner's Ring, the 
birth of the child in Goethe's Elective Affinities, Beatrice's death 
in Dante, and so on.

--from Chapter 3 of Falling In Love by the eminent Italian 
Sociologist and maven of love Francesco Albertoni.

And from Crackpot Authorities by Mark Wallace in Salon, here is 

The case of French theologian Denis de Rougemont, who, in 1938, 
answered just about every question you'd care to ask on the nature 
of romance, is more complex. The thesis of de Rougemont's "Love in 
the Western World" is sound (sort of), but it's in his singular 
explication of the myths and conflicts that have fed the modern 
conception of love -- "formal" love ended with World War I, he 
asserts -- that he ascends to the crackpot stratosphere.
What Western culture has inculcated in us, from the Tristan and 
Iseult legend through "Runaway Bride," is that love is not worth 
having without passion, de Rougemont writes. And since marriage is 
not worth having without love, we are stuck searching for 
the "passionate marriage" -- a condition known everywhere to be 
exceedingly rare.

Though less than optimistic, D. de R., as he signs himself, offers 
an eye-opening opinion as to just what we in the West should expect 
from romance. His book begins with a 12th century heretical sect in 
France whose desire to be united with God -- a unity possible only 
in death, if then -- gave birth to the idea of "passion" as distinct 
from "love." In good crackpot-authority style, de Rougemont goes on 
to delve deeply into the arts, borrowing from Petrarch, the Marquis 
de Sade and Wagner to make his case, and even managing to conflate 
D.H. Lawrence and Hitler along the way.

Though it's a pleasure to follow him through nine centuries of 
literature, war and trysting -- right down to our penchant for "the 
slim lines of the open-air girl" -- it is hard to fully credit de 
Rougemont's contention that our desire for both heated passion and 
sublime love is really a death wish that is fallout from the 
Albigensian Heresy. On the other hand, if it's true, as de R. seems 
to argue, that we subconsciously want marriage to lead to our 
deaths, that might help explain the high divorce rate. The solution? 
Disentangle passion from the idea of love and marriage, and lower 
your expectations, de Rougemont says. But before you do, enjoy his 
book.

And for that blog connection, may I point out the H. D. Miller's 
Travelling Shoes manages to mention Ibn Hazm and De Rougemont in the 
same entry. Folks, we have a winner!

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Sufi Woman & Bafomet

Sufi Woman & Bafomet

Was Meher Baba Baphomet?

Jon Presco

"It would be appropriate to think of all spiritual leaders like 
Rama, Krishna, Gautam Buddha, Jesus Christ and Mohammed as Sufis." 

"According to Sir Richard Burton, "Sufi-ism [was] the Eastern parent 
of Freemasonry." (See, F. Hitchman, Burton, Volume 1, p. 286) The 
possibility that Burton was correct is examined in detail by Idries 
Shah in his book entitled The Sufis, beginning on page 205.
"Probably relying upon contemporary Eastern sources, Western 
scholars have recently supposed that 'Bafomet' has no connection 
with Mohammed, but could well be a corruption of the Arabic 
abufihamet (pronounced in the Moorish Spanish something like 
bufihimat). The word means 'father of understanding.

In Arabic, 'father' is taken to mean 'source, chief seat of,' and so 
on. In Sufi terminology, ras el-fahmat (head of knowledge) means the 
mentation of man after undergoing refinement - the transmuted 
consciousness." 
     - Idries Shah, The Sufis

Meher Baba means "Compassionate Father." This name was given to 
Merwan by his early disciples in 1920. The one who came up with the 
name "Meher Baba" was Sayyed Saheb.

Moreover, quite possibly the presence of troubadours at such courts 
is a sign of heretical tendencies in them. / . . ./ the troubadours, 
like the Cathars, extolled (without always practising) the virtue of 
chastity; that, like the Pure, they received from their lady but a 
single kiss of initiation/ . . . / They reviled the /Catholic/ 
clergy and the clergy's allies, the members of the feudal caste. 
They liked best to lead the wandering life of the Pure, who set off 
along the road in pairs. And in their verse are expressions taken 
from Catharist liturgy ((De Rougemont)pp. 84-5).

http://www.astolat.net/Troubadours/Troubadours3.htm 

http://www.boloji.com/wfs/wfs146.htm

Sufi Woman  

Murshida Carol Weyland Conner's recent visit to India was, like 
always, rejuvenating. Head of Sufism Reoriented, a 50-year-old 
organization based in the USA that imparts Sufi education, Conner 
feels India is the "motherland of the earth". 
Murshida (the title given to a female Sufi leader) Conner does not 
look like a spiritual guru - she does not wear robes, nor any holy 
beads around her neck or arms. In fact, she looks more like a 
corporate head than a spiritual leader. She is happily married and 
her husband always accompanies her to India.

Her 500-strong Sufi group in Walnut Creek, California, follows the 
teachings of Meher Baba, who lived (in India) between 1894 and 1969. 
Conner was in India (her third visit) to visit the Baba's grave in 
Meherabad, Ahmednagar, a special place for Sufi followers in the 
western Indian state of Maharashtra.

Conner is highly educated and a clinical psychologist by 
profession.  Describing her spiritual journey which started in 
childhood, Conner says, "When I was a child, I sensed the light and 
joy that emanates from the core of life. And I sensed that all life 
is sacred. It would be appropriate to think of all spiritual leaders 
like Rama, Krishna, Gautam Buddha, Jesus Christ and Mohammed as 
Sufis." 

Born in 1942, Conner grew up in central California's San Joaquin 
Valley. She studied English literature at Berkeley (University of 
California), French literature at the Sorbonne in Paris, and 
medieval studies at the Johns Hopkins Institute in Baltimore, before 
receiving her PhD in clinical  psychology from Catholic University, 
Washington DC, in 1976. After teaching for several years in the 
George Washington University School of Medicine, she went into 
private practice as a therapist, practicing for 25 years in Walnut 
Creek, California. Here she met Dr James MacKie, a follower of  
Sufism. The two went on a pilgrimage to spiritual centers in India 
and Europe.

As the spiritual head, what goals has the Murshida set for herself? 
She says, "Since the nature of our organization is to foster 
internal processes of growth centering on love for Divinity and 
Creation, we do not seek to proselytize or 'win over' new members. 
That can't be done. However, I do try to keep the door wide open for 
those who are seeking us, so that they may be nurtured by our school 
to the extent they find beneficial." 

Does being a woman work to her advantage? "Of course. Many students 
are pleased to welcome a woman as a leader as she is associated with 
nurturing, charm, courtesy, protectiveness and other qualities that 
reassure others and put them at ease."

How much of Conner's life changed after she became a Murshida? "I 
have been a Sufi for 25 years and centered my life on love for God 
and service to His world. My life has not changed a great deal. The 
specific tasks that come to me now are different but the basic 
outlook on life is unchanged. I believe that my work builds upon the 
foundations laid by my predecessors." 

Back home in the US, every week, the members (which include lawyers, 
technicians, doctors) collect for Sufi classes. Meditation is 
followed by sharing experiences and expressing one's feelings 
towards the divine force through paintings, sculpture, theatre and 
music. 

Sufism Reoriented encourages members to be active contributors 
within their communities. A student is expected to master the 
psychological, sociological and economic forces of his or her 
environment before seeking to join a spiritual school. Sufis are 
encouraged to meet the personal responsibilities of life. 
Spiritualism and worldly matters are interconnected for members of 
Sufism Reoriented.

For Murshida Conner, this is the true path to happiness and 
enlightenment.
http://www.boloji.com/wfs/wfs146.htm

http://www.astolat.net/Troubadours/Troubadours3.htm 

A Historical Overview of the Rise and Fall of The Troubadours of 
France
1100 - 1300

I. Introduction
The best-known troubadours lived in Southern France during the 
period of 1100 to 1300. Their verse and musical manuscripts provide 
an interesting insight into the rich culture of medieval 
communities, the crusades, and courtly life. Varying interpretations 
and schemes of classification by linguists, ethnographers and 
musicologists add to the problems in interpretation and performance 
of these works. After briefly exploring the historical and 
sociological context, this paper will examine various interpretive 
issues inherent in the performance of troubadour songs. 

II. History
According to musicologist J.B. Beck, the troubadours emerged from a 
tradition of nomadic singers called histrions, mimes, and jongleurs 
(Whigham). Their roots can be traced back to the sixth century, when 
Caesar of Arles wrote a decree banishing secular entertainers at the 
urging of church bishops. His text notes that they are responsible 
for "infamous and diabolic songs of love (p.12)." 

Many of these men and women were of noble backgrounds. The upper-
class frequently sent their boys to Catholic monastic schools where 
they learned grammar, religious music and neumatic notation as a 
part of the basic trivium and quadrivium. Beck argues that many of 
these students became talented composers and musicians (p.16). After 
finishing their formal education, these young men returned home to 
apply their artistic training to more secular themes. 

Troubadour music is synonymous with themes of courtly love. At the 
same time, the Catharist heresy emerged in southern France. The 
Cathars were ascetics whose beliefs encompassed a love greater than 
mere sexual contact. The contact of troubadours with Cathars is 
documented by De Rougemont:

Moreover, quite possibly the presence of troubadours at such courts 
is a sign of heretical tendencies in them. / . . ./ the troubadours, 
like the Cathars, extolled (without always practising) the virtue of 
chastity; that, like the Pure, they received from their lady but a 
single kiss of initiation/ . . . / They reviled the /Catholic/ 
clergy and the clergy's allies, the members of the feudal caste. 
They liked best to lead the wandering life of the Pure, who set off 
along the road in pairs. And in their verse are expressions taken 
from Catharist liturgy ((De Rougemont)pp. 84-5).

After the fall of the Roman empire, the vulgar Latin once spoken in 
France evolved into two similar languages, the langue d' oïl of 
Northern France and the langue d'oc of the southern Occitanian 
regions(Hughes). The troubadours wrote their verse using the langue 
d' oc, which is said to be the more lyric and beautiful of the two 
languages. The troubadour counterpart of Northern France was known 
as a trouvère. Most song genres developed by the troubadours have 
their northern counterpart in the langue d' oïl. Both northern and 
southern performers led similar courtly roles, but only the southern 
troubadour is identified with the Catharist heresy, a relationship 
which eventually led to the persecution of troubadours by Pope 
Innocent III.

The northern crusaders mobilized to crush the Catharist heresy in 
1209 after failed attempts to convert the southern nobility using 
missionaries (Strayer). Led by Simon of Montfort, the first 
campaigns crushed the poorly organized resistance. Many troubadours 
joined the Occitanian defense; others fled to less dangerous 
surroundings. In 1216 the resistance won their first victory by 
successfully forcing Simon to withdraw. "A wave of excitement ran 
through Occitania; the troubadours mocked Simon, and the exiled and 
the dispossessed began to weave new plots (p. 110)." By 1244, the 
campaigns were over and the Catharist church went underground. The 
Pope responded by sending inquisitors into Southern France. By 1350, 
nearly all remaining followers of the Catharist church, including 
many troubadours, had been imprisoned or burned at the stake. 

One trouvere, Guillaume le Breton, wrote of one of the bloody 
battles of the campaigns:

The men of Toulouse tried to defend themselves within their camp, 
but soon had to give ground. Unable to resist the furious charge, 
they retreated shamefully before their enemies. Like a wolf who, 
having broken into a sheepfold by night, does not care to slake his 
thirst or fill his belly with meat, but is content to tear open the 
throats of the sheep, adding dead to the dead, lapping up blood with 
his tongue, so the army consecrated to God thrust through their 
enemies and with avenging swords, executed the wrath of God on the 
people who offended Him doubly by deserting the faith and by 
associating with heretics. No one wasted time in taking booty, or 
prisoners, but they reddened their swords with heavy blows. . . . On 
that day the power and virtue of the French shone forth clearly; 
they sent seventeen thousand men to the swamps of hell (Strayer)
p.95)."

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