The notion that all paradigms have limited boundaries of applicability, that they contain their own sets of inexplicability, means that the activity of defending a paradigm as one true anything is inherently nonsensical and illogical and unscientific. And, vehement hatred of other paradigms, or those operating within different paradigms, is bogglingly, self-evidently, torturously backward to the very idea and philosophy of science. It seems to me, that kind of vehement hate is a failure of humanity to live up to the potential afforded by the idea and philosophy of science as a function which liberates them from tyranny of form determined for them by faith.

The full post is called “Paradigms”, and it is a delightful analysis on what it means to be an occulture critic.

I recently acquired a copy of Blair MacKenzie Blake’s The Wickedest Books in the World (Confesssions of an Aleister Crowley Bibliophile), and while I don’t suffer from the same desire to aquire first editions like Blake does, I found the book to an engaging and entertaining read. Especially the section near the end where he described his vision of turning Boleskine House into “Crowleyland.”

(Blake, as he notes more than once in the book, is still under the influence of his desire, needing on a copy of The Book of Thoth, one of 200 copies produced in 1944, right at the height of British wartime restrictions on making such extravagances. It’s printed on Arnold unbleached handmade paper (from the Chiswick Press), bound in half-russet morocco leather, raised bands and gold-blocking on the spine, Egyptian-themed boards, and illustrated throughout with both colored and black and white images of the tarot deck as designed by Crowley and painted by Lady Frieda Harris. In case you have a copy lying around, and are wondering what to do with it.)

The Wickedest Books in the World is an oversized volume filled with gorgeous pictures of the first editions (photographed by Duncan Blake), and Blake’s fervent enthusiasm for his bibliophilic condition becomes infectious. By the end of his confessions, I was looking dismissively at the two shelves of Crowley books I have. All reprints. Nothing remotely close to a first edition up there. I was such a dilletante.

Blake clearly recognizes the allure that collecting something that is quantifiable rare, and he doesn’t dwell overmuch on the psychology of the collector. Though he does touch on the myth that Crowley firsts—because of the exacting publication specifications on some of them—still bear an imprint of the Great Beast himself on them, making them more like talismans than bunch of pages stuck together with glue and possibly more unsavory things. Blake’s focus is more on the linguistic fever and mania that comes over those who obsess over Crowley’s output. It becomes so easy to slip into a world populated by esoteric symbols.

Although the proprieter didn’t wear a Phrygian cap, Sanka, and a tourmaline ring seemed promising. Let’s have a look at those worm-eaten grimoires and dusty alchemical tracts—their moldering pages copiously illustrated with a mythic zoology, abtruse glyphs, and occult heraldry. Where were the peacock tails, emblematic paintings of the mystic marriage/conjunctio, and resplendent phoenixes? Further exploration of the place revealed no alchemical menagerie. Not even a tiny back room containing the revolving wheel of the zodiac, celestial-astral liquid in copper vessles, flaming athanors, curcurbites, or the prism of sorcerer’s bottles filled with the frozen flow of silver. Our pockets were filled with francs and bezants, and we damn near had the effluvium of Babalon tucked in our wallets. If nothing else, that ought to put us in a priveleged position in the multiverse.
    —(Blake, reminiscing about Parisian bookstores, p. 42)

I wish my local bookstores were more like this.

Parts of his Oration can be found here in Latin, Italian, and English. A complete translation can be found here.

Walter Pater’s history of Pico in context of the Renaissance can be found here.