Category Archives: 2010-19
Blake’s 7 was a British science fiction television series that began in the late 1970s. The special effects were very low budget, but this was more than made up for by the memorable characters and interesting stories. It was far grittier than Star Trek, Buck Rogers, or Space: 1999. The series creator Terry Nation described it as The Dirty Dozen in space. The heroes were a bunch of thieves, swindlers and soundrels who managed to get hold of the most powerful spacecraft in the galaxy. Led by Blake, a political activist framed by a corrupt galactic government, they take their ship, the Liberator, on a crusade against the might of the Federation.
I was fond of this series when I was a child, and it has stuck with me through the decades, becoming a lifetime favourite. There were 52 episodes in total, over four seasons, and I know this is going to sound hokey, but when sleeping at night, I’ve actually experienced the occasional dream about the discovery of a lost episode. Now it turns out that, in a manner of speaking, I’ve had my dream fulfilled. Imagine my delight when I recently discovered that the company Big Finish were in the middle of producing a series of new novels and full-cast audiodramas (starring the original cast members!) set in the Blake’s 7 universe. Blake’s 7 lives on!
The Forgotten is the first novel release in the forthcoming series. It’s a story set between the season 1 episodes “Mission to Destiny” and “Duel.” There’s nothing blindingly original about the story, but it serves beautifully as a highly interesting missing episode. Best of all, authors Scott and Wright, pull off the characters superbly – particularly Avon and Vila, who always had the best lines in the television series.
‘I don’t know why Blake sent me down here,’ said Gan. ‘I don’t know much about computers.’
‘Think of them as complicated idiots,’ replied Avon without irony.
‘Like Vila?’ joked Gan.
‘There’s nothing complicated about Vila, he’s just an idiot.’
I could visualise the scenes perfectly, and I finished the book feeling like I had just watched a missing episode. The story itself concerns the Liberator venturing into a strange nebula cloud bordered by Federation warnings. But the crew have no choice, since they are already under attack by a horde of Federation pursuit ships. Inside, the nebula plays havoc with the ship’s electronics. Deep within, the crew find a partially destroyed space station. Blake decides to investigate, and naturally, trouble ensues.
My only criticism is that some of the writing is a little sloppy and amateurish, but that’s a small failing. I just wanted to immerse myself in the Blake’s 7 universe again, and the authors successfully captivated me. Gazing at the book on my shelf as a fan of the show, there is something marvellous about seeing the official Blake’s 7 logo appearing on something brand new, when the series has been dead and gone for three decades. I’m thoroughly looking forward to forthcoming books.
When browsing the “body, mind, spirit” section at my local bookstore, I am frequently disappointed by the books that I flip through. A lot of teachers of non-duality (or “advaita” as it’s called in the East) are quite disappointing, in my view. They are not grounded in a realistic appraisal of what it means to be a human being living in a physical world that is essentially adversarial. Spirituality becomes something that is divorced from the predicamenet of fleshly existence, and so it ultimately fails to deliver the promised goods. The Mystery Experience, by contrast, was a refreshingly realistic book. In the store, I read bits and pieces randomly from the text, and came across lots of little gems of wisdom about all kinds of things. I was really intigued by some of the chapter titles, such as “Mad Scientists Do Mysticism,” “The Ego as Hero,” “Celebrating Separateness.” And so, I had to get the book.
Tim Freke is very much in touch with the earthy, carnal side of life. Life is not about denying the body, or about subduing the ego, or about avoiding attachments. Life is to be lived fully, as an adventure. At the same time, Freke is in touch with the spiritual side of life, with an understanding that consciousness is something transcendment, and that under the surface we are all one.
In the book, Freke invents a new term called “paralogical” which he defines to mean two things that appear equally true but are incompatible with each other. It reminds me of what Stephen Hawking calls “model-dependant realism” – the view that we may have more than one model of reality, depending on our perspective, and that each model has merit within its particular context of observation, while the models themselves are in conflict with each other. Of the two authors, I would have to say Hawking explains it better (in The Grand Design), and I’m honestly not sure that the word paralogical helps in any way. It feels as if it almost gives us license to remain complacent about our paradoxes, failing to realise that it’s only our approximations of reality, gleaned through our inadequate models, that contain paradoxes, not reality itself.
I do have a few criticisms of Freke’s approach. He’s very much a believer in the importance of an “awakening” experience, whereas I feel this is too similar to the Christian idea of salvation. I don’t believe there is anything broken about natural life that needs fixing, even our natural belief in duality. Tim also puts a lot of emphasis on techniques as a means of deepening your spirituality. My view is that if you need a technique to convince yourself of something, then something’s wrong. When a truth becomes clear to the mind, it needs no repeated technique to constantly renew it. Freke also verges on the melodramatic when talking about love. I tend to think love and hate both have their place.
Don’t make too much of my criticisms, because I really did enjoy this book. I took it slow and savoured it, reading a few pages each night at bedtime. The writing was vibrant, easy to read, personal, and practical. In keeping with the title of the book, Freke places a huge emphasis on the mysterious nature of the ground of being. The “mystery experience” is the conscious appreciation of this impenetrable mystery at the heart of life. Freke’s writing on this theme helped me to deepen my own perspective on what I call the Infinite.
It saddens me that Eckhart Tolle gets all the fame, while guys like Tim Freke are little known by comparison. You might say that Tolle belongs to the “escape from life” branch of non-duality, whereas Freke belongs to the “embrace life” branch. The philosophy advocated by Tolle pales by comparison to this. I highly recommended The Mystery Experience, and it’s a book I’m likely to read again in the future.
The essence of the theory being proposed in this book is this: the Big Bang was not just the creation of our Universe. Simulaneously, there were many other universes, which operated on very different physical principles. Most of these failed to become coherent and collapsed, but at least one (ours) happens to operate in just such a way as to facilitate galaxies, solar systems, and evolving lifeforms. Effectively, the God hypothesis (intelligent design) is done away with by giving yourself an infinite amount of attempts at creation by chance, which take place in adjacent dimensions to ours. Interesting idea, but one which seems impossible to prove. Atheists will probably like it, and theists will view it as a convenient means of doing away with God.
From my own philosophical perspective (non-dualism), I’m more in touch with the Ground of Being as being something impenetrably mysterious, by virtue of it existing beyond the contraints of space-time. The pursuit of a “theory of eveything,” which is Hawking’s particular hobby-horse, seems like a fool’s errand – like attempting to write out the digits of pi, as if the infinite can be captured within the finite. Not going to happen. At the edges of our understanding there will always be mystery. That mystery, in relation to the Big Bang, is the non-dual essence from which duality springs. Religionists call it God. Scientists call it the singularity. We’ll ever get to the bottom of what it is, because we’re finite and it’s infinite.
It seems to me that Hawking’s hypothesis is based on the desire to maintain the idea of the Universe as a machine – a view we inherited through Newtonian mechanics. In science, materialism reigns, while consciousness is seen as an insignificant product of evolution. The flipside is the mystical perspective, where consciousness reigns, and material reality becomes real only as an experience of consciousness. I support a position of neutral monism in between, where the Ground of Being is neither matter nor conscousness but the mysterious essence that gives rise to both.
Putting aside the highly theoretical parts of The Grand Design, the book has much going for it. There is some stimulating historical material, charting science from the Ionian Greeks, through to Copernicus, to quantum mechanics. The latter, as usual, is very tricky to understand for a lay reader like myself, but I gained some new insight. The book is marvellously presented, with colour diagrams that help to make the science comprehensible. There is a very good explanation of the double-slit experiment.
The book coins the phrase “model-dependant realism,” and explains this as the view that certain things are true (real) within the boundaries of particularly defined contexts. The idea of matter as illusory is explained at length. Inadvertently, Hawking succeeds in demonstrating something that the mystically inclined among us perceive but often fail to articulate. This material was priceless.
One of the great quests of science is how to come up with a quantum theory of gravity – in other words, how to integrate general relativity with quantum mechanics. This continues to elude scientists. Hawking concedes that the quest for a single theory of everything might ultimately have to consist of a bunch of separate theories united through an understanding of model-dependant realism.
As a truth-seeker who has investigated everthing from Christianity, to atheism, Satanism and Eastern philosophy, I thought it was about time I tackled the daunting arena of quantum theory – in particular because, philosophically speaking, I’m a non-dualist, and quantum physics does seem to talk of a world that is fundamentally interconnected in a manner that is at odds with relativistic science.
The book started out as intelligible and fascinating, but after a few chapters I quickly got lost in the mathematics. Nevertheless, I persisted, and I’m glad I did, because even though quantum physics continues to be desperately complicated, I’m definitely not quite so in the dark as I was before. The book stumbles into the same “error” that Stephen Hawking’s A Brief History of Time makes: those readers who can understand the later chapters didn’t need the early ones, while those who benefit from the early chapters can’t understand the later ones. The target audience for the book just isn’t clear. There are some funky chapter headings like “Being in Two Places at Once,” “Everything That Can Happen Does Happen,” and “The Universe in a Pin-head (and Why We Don’t Fall Through the Floor).” These give the impression that this is definitely a book for the lay reader. Not really!
The book fell into a pattern for me. With each chapter, I was able to extract something intelligible and useful from the first few pages, then I would get bamboozled by complex math. The best part of the book for me was a brilliantly clear and thorough explanation of the famous double-slit experiment. This I can understand and appreciate – and it does fill me with a sense of wonder that space-time is underpinned by this extremely odd particle-wave duality. But as for the fine-print of how the quantum world operates, I’m afraid I will simply have to take physicists word for it when they say that an electron travels to its destination via every point in the Universe.
Worth reading for the ten percent of it that I could understand.
Liam Creedy is knocked out in a nasty accident at school. When he comes to, he finds that everything has changed. For a start, he is seeing in black and white. Oddly, though, his own body remains in colour. Flashes of colour also manifest occasionally in other people, but for the most part they are uniformly back and white. Patrick Freeman High has changed even more radically. The school crest now features a fingerprint enclosed by a “no entry” sign, as if to say “No individual identity.” Prefects have become a kind of school police force. Corridors are more like streets, classrooms more like workplaces, and there is no exit to the outside world. In this strange self-enclosed microcosm of society, Liam has one friend, the strange Mr Samson, who tells him enigmatically: “Find the blueprint and change it. Only then will you find the way out.”
It’s clear that the author is using a lot of symbolism. The story is a vehicle for exploring the faults of the education system, its misuse as a means of indoctrination, ensuring that the population thinks a certain way. And the end result of this way of thinking, symbolised by a millstone inscribed with the words “Cause and Effect” rolling down a distant mountain towards the school, is the destruction of us all.
I can get on board with Hadcroft’s thinking to some extent. Like the author, I’m a fierce individualist, which makes me perceptive to the problems caused by mass herd-conformity. People work like crazy to buy like crazy, and this sort of attitude is gradually assassinating the planet. Religious hypocrisy and the pointlessness of war are touched upon in the book. I did find Hadcroft’s stance a little confusing at times, but while reading I was constantly analysing where we both differed.
I think my views would have been more in line with the author’s a few years ago, when I was reading a lot of conspiracy material. But these days, I see the competitive nature of life as something natural – a sort of stratification process, with winners and losers, a process that is mirrored in the animal kingdom. Although we fight against injustice, I don’t see a world without power struggles and exploitation as something that’s even possible. Hence, I don’t see the world we have in quite so dark terms as the author maintains. Even though we are undoubtedly indoctrinated in early life, it’s also true that the world today is so full of exciting education resources, if we would only reach out and take them – rather than spending our evenings wallowing in front of a television set watching soap operas. The real root of the problem is that many people simply don’t wish to learn. In fact, I would say that the TV is a far bigger source of indoctrination than the education system. I see television as the modern replacement for religion. It’s what people use to fill a hole in their lives; meanwhile it subliminally shapes their views and opinions.
I happen to know of the author’s personal religious convictions, so it tickled me when the protagonist had an argument with his teacher about evolution. The author takes the view that evolution is a lie, but the anecdote supplied in the story simply fails to deal properly with the issue. Today, for evolution to be false, there would either have to be a massive worldwide scientific conspiracy, or mass stupidity among scientists. While there is certainly a religious agenda against evolution, motivated entirely by a need to defend an inflexible dogma (which the author himself admits), the same accusation cannot be levelled at the scientific community, whose aim is simply to formulate the best theory from the available evidence.
Fans of the television series The Prisoner will notice a deliberate nod to the show in the design of the book’s cover. Elements of the story are also reminiscent of Life on Mars and Quantum Leap. The Blueprint is an enjoyable story, extremely well written, with an intelligent and thought-provoking subtext.
The usual argument you hear from religionists about morality is that unless you derive your values from a higher power, then those values are objectively meaningless. What right has one man to say to another that his actions are morally wrong, when they are both merely men making personal judgements?
That said, Harris’s target readers in this book are not religionists, but scientists. He maintains that science has, for too long, steered clear of this issue, and in doing so has allowed religion far too much leeway. Harris’s premise is this: the consequences of our behaviours have an objective impact on the wellbeing of conscious creatures, therefore ethics is a matter of objective scientific inquiry. Measuring our actions against this basis is something that we do unconsciously anyway. Well, unless we are a psychopath, that is. (And the book does include a very eye-opening section on psychopathy that doesn’t pull its punches.)
Back when I was a Christian, I knew better than to use the moral argument for God’s existence. I understood that atheists had every right to refine their behaviour in light of the impact of their actions – for purely pragmatic reasons. But sadly, there are still Christians who will use this argument – totally blind to the fact that every other social species in the animal kingdom is able to get along just fine without a divine lawgiver.
My view of ethics differs somewhat from Harris’s, although he writes with such precision and clarity that his assertions had a profound effect on my perspective, helping me to refine it. Before reading this book, I understood that the primary function of ethics was the refinement of natural instinct in the interests of personal survival; ethics that included the wellbeing of others were ultimately for the benefit of the self. However, after reading The Moral Landscape, I gained a fresh perspective on altruism. I came to understand it as the flowering of the survival urge (not something that Harris explicitly asserts). When personal survival is established to the point where there is abundance, that same urge blossoms into an interest in the wellbeing of others less fortunate. To state that another way: we must be good to ourselves before we can be good to others.
I also disagree with Harris’s assertion that we should be able to come up with objective values – clearly defined “thou shalts” and “thou shalt nots,” if you will. I don’t think it can be that simple; each unique situation merits individual consideration. For instance, in the interests of my survival, I know that I would not act in the same way in a post-apocalyptic world as I do in present-day Western civilisation. In the former, I might have to kill to survive, whereas in the latter, it’s likely I will get through my life without doing much harm to anyone.
The main downside to the book was Harris’s assertions about free will. He views it as an illusion. One of the main problems I have with atheists is that they tend to be materialists, and materialists make a pretense of understanding consciousness. Harris unfortunately makes this same error, turning human beings into little more than automatons, despite the fact that we feel our “selfness” very keenly. They key to understanding this lies in differentiating the mind (which is physical) from the pilot of the mind (which is metaphysical). A lengthly discussion of this is beyond the bounds of this review. Faults aside, The Moral Landscape is an insightful book that has the power to be transformative.
Michael Aquino was a Lt. Colonel in the US Army (now retired), as well as being a high-ranking member of the Church of Satan. These two facts have caused plenty of wild speculation among paranoid conspiracists about links between the government and Satanism; I will not indulge them here. Aquino left the Church of Satan in 1975, after a major disagreement with its founder Anton LaVey. He went on to form the Temple of Set, taking with him a portion of the Church’s priesthood who sympathised with his stance.
Aquino is interesting because he is what is known as a theistic Satanist (or Setian, as he would now call himself), where Satan/Set is viewed as more than a mere metaphor for rebellion. Theistic Satanists would seem to be in the minority today, but they are commonly misunderstood as being believers in the actual Satan of the Bible. In reality, they are no different from theists who see all religions as vaguely pointing to the same metaphysical reality. Words like “Set” are used to give substance to a reality that is ultimately beyond our understanding and must be intuited.
Black Magic was written in successive edits from 1975 to 2010. It was never published commercially, but reserved for new members of the Temple of Set. Due to it appearing in various forms on the internet, Aquino has now publicly released the definitive version for free download from his web site.
Early chapters of the book are mostly concerned with Temple-specific matters, such as identifying reasons why a person should or should not join, explaining the degree system of the Temple and the Egyptian connection.
Where the book really takes off for me is chapter 4, entitled “The Black Magical Theory of the Universe.” My own personal experience with psi phenomena leads me to believe that the fundamental nature of the universe is much weirder than materialistic science would give credence to, so I am always fascinated by bigger worldviews. The Temple divides the universe into two parts: the Objective Universe (OU), which is the world around you, and the Subjective Universe (SU), which is essentially the world inside your head, incorporating the OU filtered through your sense and brain, and also anything you imagine. In mundane existence, the OU affects the SU, and it doesn’t work the other way around. However, there exists what is called a Magical Link between your SU and the OU, which allows the SU to affect the OU.
Magic is divided into “Lesser Black Magic” and “Greater Black Magic.” The former is the use of obscure physical laws to affect another person’s SU; stage magic, for instance. The latter is something genuinely supra-mundane, achieved using ritual. Ritual is seen as a means of affecting one’s own SU to create the Magical Link. Ultimately, ritual is not a necessity, and is referred to as training wheels for magic. Medial Black Magic is non-ritualised magic.
The book also contains material on ethics, discussing various schools of ethics that have developed through philosophy. Of chief concern is the role of the Black Magician in the world, as an agent of productive change. The Temple of Set has completely moved away from the unfortunate stereotype that attaches itself to Satanism: the misconception by the would-be Satanist that he has found a philosophy that will allow him to justify his decadence and destructiveness. No such persons are welcome as members of the Temple of Set.
Aquino is an extremely clear and rational writer. There is no muddy water in his presentation. I’m not sure how much or how little I agree with his worldview, but I found this book to be a treasure trove of useful insights. It’s also not so intellectual that a lay reader can’t benefit.
The one piece of weak scholarship in the volume is Aquino’s conflation of the Hebrew “Satan” with the earlier Egyptian “Set-an.” This shows a complete lack of understanding of the origins of the Hebrew word, which is not even a name, but a common verb/noun, translated as “to oppose” in Numbers 22:22. It also needs to be understand that the Hebrew Satan is not the same as the later development of the Christian Satan. The original character was an angel in God’s service (see the Book of Job), not an adversary to God as he is depicted in Christianity.
Recommended reading for students of philosophy and metaphysics, as well as psychic and occult dabblers.