“Tao Teh Ching: Chapter 1” by Lao Tzu

Tao can be talked about, but not the Eternal Tao.
Names can be named, but not the Eternal Name.

As the origin of heaven-and-earth, it is nameless:
As “the Mother” of all things, it is nameable.

These two flow from the same source, though differently named;
And both are called mysteries.

The Mystery of mysteries is the Door of all essence.

(translation: John C. H. Wu)

As I read this passage, I thought about the yin/yang symbol. I have always interpreted this symbol as an expression of duality: light and dark, male and female, positive and negative, and so forth. But this passage made me consider the symbol as a representation of the Divine, the dark being the ineffable aspect of the Divine while the light is the illuminated aspect which is manifest in our realm and which we can perceive. There is also a small amount of the hidden within the manifest, as well as a small amount of the manifest within the hidden.

This brings us to the last line. For me, I see this as the purpose of meditation and contemplation. We will never be able to penetrate the “Mystery of mysteries” in our earthly existence, but through contemplating that which is unknowable, we can open the doors within ourselves and gain a sense of the divine essence which is within us and within everything that exists.

“She Walks in Beauty” by Lord Byron

Laurent Pecheux, 1762

She walks in beauty, like the night
Of cloudless climes and starry skies;
And all that’s best of dark and bright
Meet in her aspect and her eyes;
Thus mellowed to that tender light
Which heaven to gaudy day denies.

One shade the more, one ray the less,
Had half impaired the nameless grace
Which waves in every raven tress,
Or softly lightens o’er her face;
Where thoughts serenely sweet express,
How pure, how dear their dwelling-place.

And on that cheek, and o’er that brow,
So soft, so calm, yet eloquent,
The smiles that win, the tints that glow,
But tell of days in goodness spent,
A mind at peace with all below,
A heart whose love is innocent!

This poem is from Byron’s volume of Hebrew Melodies. So as I read this, I kept that in mind and looked for hints of Jewish mysticism woven into the verse.

The central symbol in this poem is the moon, which appears at night and possesses both “dark and bright” aspects. Byron expresses a reverence to the lunar orb and acknowledges the connection between the moon and the divine feminine. As I considered this, the Jewish mystic connection became clear.

I suspect that Byron is making a reference to the Shekhinah, which in Jewish kabbalistic tradition is the divine feminine aspect of the godhead. The Shekhinah, like other goddess symbols, is associated with the moon, which represents divine light in the darkness.

The Kabbalah refers to the Shekhinah as feminine, according to Gershom Scholem. “The introduction of this idea was one of the most important and lasting innovations of Kabbalism. …no other element of Kabbalism won such a degree of popular approval.” The “feminine Jewish divine presence, the Shekhinah, distinguishes Kabbalistic literature from earlier Jewish literature.”

“In the imagery of the Kabbalah the shekhinah is the most overtly female sefirah, the last of the ten sefirot, referred to imaginatively as ‘the daughter of God’. … The harmonious relationship between the female shekhinah and the six sefirot which precede her causes the world itself to be sustained by the flow of divine energy. She is like the moon reflecting the divine light into the world.”

(Source: Wikipedia)

The Romantic writers were deeply interested in all forms of mysticism and the occult, so it does not surprise me that Byron found inspiration in Jewish mystical tradition.

“Odyssey” by Homer: Book XVIII – Blows and a Queen’s Beauty

Statue of Penelope, Vatican

In this episode, Odysseus, still disguised as a beggar, fights with another beggar named Irus. The rowdy suitors cheer on the fight as entertainment, and Odysseus easily beats Irus. Then Penelope comes down to address the suitors and tricks them into bringing her gifts as a way of winning her. Penelope, like Odysseus, employs trickery and manipulation.

There are two things in this episode I want to point out. The first is the ideal of feminine beauty and the second is the symbol of fire.

Before going down to address the suitors, Penelope goes to sleep. While she is asleep, Athena heightens her feminine beauty. What struck me about this passage is how similar Penelope’s beauty is to Greek statuary. I have always thought of Greek sculpture as the ideal of physical beauty, so essentially, Athena is altering Penelope’s appearance so that she resembles a statue, or the ideal of what female beauty.

And while she slept the goddess
endowed her with immortal grace to hold
the eyes of the Akhaians. With ambrosia
she bathed her cheeks and throat and smoothed her brow—
ambrosia, used by flower-crowned Kythereia
when she would join the rose-lipped Graces dancing.
Grandeur she gave her, too, in height and form,
and made her whiter than carved ivory.

(Fitzgerald Translation: p. 342)

When Penelope appears before the suitors, she is praised for her beauty.

Penelope,
deep-minded queen, daughter of Ikarios,
if all the Akhaians in the land of Argos
only saw you now! What hundreds more
would join your suitors here to feast tomorrow!
Beauty like yours no woman had before,
or majesty, or mastery.

(ibid: p. 344)

What’s interesting about this passage is the claim that Penelope is more beautiful than any woman before. This would mean she is more beautiful than Helen, whose abduction started the Trojan War and led Odysseus from his home. So now, on a smaller scale, we have another battle ready to begin over a beautiful woman. It is almost as if the suitors symbolize the Trojans and Odysseus the Achaeans who went to fight in Troy.

So as I mentioned earlier, the symbol of fire was also significant to me as I read this episode. The first passage I want to discuss is when Odysseus takes his place beside the fire to tend to it while the suitors continue their revelry.

I stand here
ready to tend to these flares and offer light
to everyone. They cannot tire me out,
even if they wish to drink till Dawn.
I am a patient man.

(ibid: p. 346)

The first thing I thought of as I read this is that the fire represents illumination and that Odysseus is being likened to Prometheus. His adventures and tales serve as inspiration, lighting the way for generations of future poets and writers. But then as I thought about it some more, I found a second possible interpretation. The fire could also be a symbol of Odysseus’ wrath. If this is the case, then by standing and tending the flames, he is essentially feeding the rage that burns within him, and being “a patient man,” he will bide his time until he is ready to unleash his fury upon those who usurp his home.

There is another passage that supports the idea of fire as illumination. This is a quote by Eurymakhos as he observes Odysseus near the fire.

This man
comes with a certain aura of divinity
into Odysseus’ hall. He shines.

He shines
around the noggin, like a flashing light,
having no hair at all to dim his luster.

(ibid: p. 347)

As I read this, I had an image of Odysseus with an aura, almost like a halo. He shines with divine light, with an inner fire that makes him like a god.

I really enjoyed this book a lot. I found the symbolism to be intriguing and the flow of the tale to be brilliant. Check back soon for my thoughts on Book XIX.

Chilling Adventures of Sabrina: Issue #1

I have been eager to begin reading this graphic tale ever since I read the Afterlife with Archie comics. It took some effort to acquire this first copy (it seems Sabrina is in high demand), but persistence paid off and I luckily came across a copy last week at a local shop.

As with the Afterlife series, the Chilling Adventures of Sabrina is dark, creepy, and reminiscent of horror from the 60s. Stylistically, the creative team draws on writers like Lovecraft, films like “Rosemary’s Baby,” and of course the classic horror comics of the era. All in all, the team has created something fresh and unique while tapping into familiar motifs that have become a part of the darker regions of our society’s collective consciousness.

This first issue traces Sabrina’s early years, from birth to her early teens. Sabrina is a “half-breed,” whose father (Edward Spellman) was a black magician and whose mother (Diana) was human. At age 1, Sabrina is taken from her mother and given to her two aunts to be raised as a witch. Diana resisted and Edward scrambled her memory, then had her committed to a mental institution where she was lobotomized. In a very eerie image, Edward is later depicted as trapped within a tree. It is not revealed why this happened or who was responsible, adding a level of mystery to the tale which works quite nicely.

I think the most impressive aspect of this comic is the wealth of references. The pages are strewn with allusions to occult figures, mythology, literature, and history. I had to look up a couple references with which I was unfamiliar, such as Ed Gein. I discovered that he was a most unsavory character who was a serial killer and body snatcher, exhuming corpses from graveyards and fashioning trophies out of bones and skin. He was supposedly the real-life inspiration for characters such as Norman Bates from Psycho, Leatherface from The Texas Chain Saw Massacre, and Buffalo Bill from The Silence of the Lambs.

The issue leaves off with a very dark cliffhanger, where two foolish teenage girls have summoned a female demon from Gehenna. The imagery associated with this is nightmarish and the implications hinted at suggest that the upcoming installments will be nothing short of terrifying.

The bottom line is, I LOVE this comic and if you are a horror fan I strongly urge you to seek this out and read it. Issue #2 has not yet been released, but I have placed a request for my local comic dealer to hold a copy when it is finally published. One last thing, at the very end of this issue is a short comic strip from the original Sabrina which was published in October 1962. It serves as a nice contrast between the two comics, while at the same time giving a nod to the source of this amazing comic.

As always, feel free to share your thoughts and comments below. Cheers!

ODY-C – A Graphic Retelling of Homer’s Odyssey

I saw this on display at the comic store and it looked interesting. The owner said it was a retelling of the Odyssey with the genders reversed. I did not buy it at first, but after I got home and thought about it some more, I decided I should read it. So I went back and picked up a copy.

I’m kind of on the fence about this one. There are things I liked about it and things that didn’t work for me. I guess I’ll start with the things I liked.

The first thing that struck me was the map and timeline at the beginning. These are big multi-page foldouts that are lavish and detailed. The timeline, although a little confusing, builds the mythology on which the tale is constructed, while the map provides an overview of the area through which the female warrior Odyssia (the central character in this retelling) must travel.

Graphically, there is some interesting symbolism incorporated into the illustrations. There is a good amount of goddess symbols incorporated, which I found interesting. A great example is the title graphic that employs lunar goddess symbols to form the letters.

Finally, I thought the artwork was very good. The drawings are rich and vivid, and the color schemes are surreal and psychedelic. Visually, I find this comic stunning.

What didn’t work for me in this first issue is the actual storyline and writing. It is kind of choppy and disjointed. I am hoping that this is just the result of the writer establishing the foundation of the tale, which I concede is no easy task. For this reason I am going to reserve judgment until I am a few issues into the series. I feel there is potential and if the writer can focus a little more that it will be a great graphic series. I’ll commit to two more issues before I make my final decision on whether to continue or not. I do hope that the writing improves because I am very intrigued by the concept.

Thanks for stopping by and I will share my thoughts on issue #2 as soon as it is released.

“The Little Vagabond” by William Blake

Dear Mother, dear Mother, the Church is cold;
But the Alehouse is healthy, & pleasant, and warm.
Besides, I can tell where I am use’d well;
Such usage in heaven will never do well.

But, if at the Church they would give us some Ale,
And a pleasant fire our souls to regale,
We’d sing and we’d pray all the livelong day,
Nor ever once wish from the Church to stray.

Then the Parson might preach, and drink, & sing,
And we’d be as happy as birds in the spring;
And modest dame Lurch, who is always at church,
Would not have bandy children, nor fasting, nor birch.

And God, like a father, rejoicing to see
His children as pleasant and happy as He,
Would have no more quarrel with the Devil or the Barrel,
But kiss him, & give him both drink and apparel.

On the surface, this seems like a poem that criticizes the Church for its doctrine of austerity. The speaker asserts that if the Church would be more festive that it would attract more followers. While this is a perfectly legitimate interpretation, I see other symbolism buried within the verse.

Firstly, I see this as a pagan song. The speaker is addressing the Mother, with a capital M. It is a sign of reverence. We also have images of ale and bonfires, which are common in pagan rituals. It is also worth noting that the Christian god is not referred to as the Father, but instead he is “like a father.”

The other thing that struck me was the illustration. At the top, God is huddled with a naked male figure. In the last two lines of the poem, we have an image of God reconciling with the devil and offering him “both drink and apparel.” I believe that this image atop the illustration is God and Lucifer together, especially since the naked figure’s skin is tinted red. Also worth noting is the position of the two figures; it is almost as if they are forming a yin/yang symbol. One could say that the two are not in conflict, but are opposite energies or archetypes that complement each other, and when brought together create a whole.

This universal symbol of God and Lucifer complementing each other then becomes a symbol for humanity. In order to reach spiritual completeness, we must find a way to balance our positive and negative energies. Both are essential and neither should be denied or excluded. It is only when we find our balance between dark and light, male and female, positive and negative, conscious and subconscious, that we will become fully realized beings.

Witchblade: Issue # 170

This issue marks the beginning of a new chapter in the Witchblade saga, with a new writer (Ron Marz) and new artist (Laura Braga). I have to say, I was very happy to see that a female artist was brought on. I think a woman will bring a different perspective to the series. It may be psychological, but even though Sara Pezzini is depicted as very sexually attractive, she just seems less objectified. Anyway, I’m glad that there is a woman’s creative input now. I think it bodes well for the development of this strong female character.

Sara has now left Chicago and returned to New York where she is the sheriff of Saratoga County. She is investigating a string of ritualistic murders where the victims are hung on a wooden X and decapitated. There is also a flashback where Sara is seen losing her control over the Witchblade, and as a result, sought the help of the Magdalena to see whether she could rid herself of the gauntlet. The issue ends with Sara being shot at the Sheriff’s Office and her deputy, Kate Rooney (another strong and intelligent female character), entering to find her bleeding.

I have to say that I am very excited about this new chapter in the saga. I love Witchblade and I am looking forward to seeing the direction that the story takes, which I hope will have a more feminist perspective. I am definitely not one of those men who are threatened by strong and independent women. I welcome the change and look forward to the subsequent issues.

“Venus Anadyomene” by Arthur Rimbaud

This morning I took my copy of Rimbaud Complete from my shelf and flipped through it. I came upon this poem and decided to read it. Since it is a translation, I am including the text here.

As if from a green tin coffin, a woman’s head
Rises from an old bathtub, slow and dumb,
Hair greased back to hide bald patches
And not succeeding very well;

First: a fat gray neck, jutting shoulder blades,
A squat back with all kinds of curves;
Then: her heavy hips begin and never seem to end;
Folds of fat shift beneath her skin:

Her spine’s a little raw, and the whole mass
Reeks; above all, you notice irregularities
Better appreciated under a microscope…

Two words are engraved across her ass: Clara Venus;
–And then her body shifts and offers up her ample rump
For a view: a repellant frame for the ulcer on her anus.

(translation by Wyatt Mason)

In the poem, Rimbaud takes a common artistic theme—the birth of Venus from the ocean—and gives it a more human twist. Venus is the symbol of female physical beauty which has become the ideal in Western culture. But how accurate is this image? Women frequently end up starving themselves or surgically altering their bodies in an attempt to meet this idealized construct of what is beautiful.

Rimbaud takes the average woman and makes her an erotic icon. The Venus here has all her human imperfections: she’s overweight, aged, balding, has back problems, and she has some body odor. But these “irregularities” are what make her unique as a person, and she proves to be just as erotic as the flawless, idealized Venus lounging in her shell. And yes, Rimbaud’s Venus also has an anus, just like every other woman, unlike the other artistic representations of Venus that focus primarily on her front.

It speaks volumes about our culture that some 2000-year-old idealized image of what female beauty is supposed to be still dominates our views. We can thank our media for helping keep this ideal alive.