Quicksilver Messenger - No 11

Magazine Overview

Title: Quick Silver messenger
Issue: Number 11
ISSN: 0260-7484
Price: UK £4.00, Europe £5.00, Overseas $16.00
Content Focus: The magazine deals with geomancy, traditions, and experiments aimed at fostering a deeper connection with the living earth, positioning itself as part of an international effort to liberate imagination from orthodoxy.

Editorial

The editorial apologizes for the significant delay in the publication of this issue, attributing it to the editor's extensive travel and lack of stable facilities. The editor explains that the issue was assembled across various locations, including the UK, Bandung (Java), Jakarta, and North Sumatra. Despite the challenging circumstances and potential impact on production quality, the editor expresses hope that the content will still be enjoyable and edifying.

Next Issue

The upcoming issue will feature the second and concluding part of the Nigel Pennick interview. It is also planned to include book reviews and material by Colin Bloy, as well as information on magical beliefs specific to the region.

Cover Photo

The cover photo is credited to C.A.

Change of Address

Readers are informed that mail sent to the old UK address will not be read for some time. All correspondence should now be directed to the magazine's "Oriental headquarters" at c/o ELTI, Hotel Wisata International, Jl. Thamrin, P.O. Box 2457 Jkt., Jakarta, Indonesia. Subscriptions can also be sent here via cheque.

Nigel Pennick Interview

Introduction to Interviews in General

The introduction to the interview section highlights the spontaneous nature of interviews compared to researched articles, emphasizing that they are direct records of an event. It notes that the timing of an interview is crucial, as various factors like the participants' current thoughts, readings, and conversations can influence what is said. Therefore, an interview should not be considered a definitive statement, as ideas are constantly evolving, as exemplified by John Michell's quote, "My ideas are changing all the time."

Nigel Pennick: The Man and His Machinations

Nigel Pennick is described as living with his wife and children near Cambridge. He previously worked as a research scientist in Cambridge. In the early 1970s, he played a significant role in reviving interest in geomancy by republishing an out-of-print book on the subject, drawing attention to a key text on a system of geomancy that was still in practice. This project was part of a series by the "Institute of Geomantic Research," which he co-founded on a shoestring budget. This institute also published "The Journal of Geomancy," a now-defunct publication noted for its stimulating content.

Pennick's approach to disseminating information is characterized as creatively energetic. He has been dubbed "Prolific Pennick." His commercially published books include 'Zodiacs in Britain', 'Geomancy', 'Hitler's Secret Sciences', and 'Sacred Architecture'. A forthcoming title on world geomancy with Paul Devereux is also mentioned. The interview covers his work and ideas, with the second part to appear in the next issue.

What is Geomancy?

Nigel Pennick defines geomancy as the placement of human artifacts, buildings, and constructions in harmony with the natural order and cosmic events. The word originates from Greek, with 'geo' meaning earth and 'mancy' meaning divination, thus relating to divination concerning the earth.

Origin and Usage of the Word Geomancy

While an early use of the term related to 'divinatory geomancy' or 'microcosmic geomancy' (using dots or beams to create shapes for divination), the present usage emerged around 1868. English missionaries in China used the term 'geomancy' to describe Chinese geomancy when reports were made, as the term 'feng shui' was not widely understood.

Pennick's Interest in Geomancy

Pennick's interest began around 1966-1967, stemming from an interest in the placement of buildings and a personal ability to intuitively navigate historic towns. He concluded that there must be an inherent structure to these places, rather than a past-life explanation. He describes an intuitive knowledge of where things like churches or market places were, suggesting it might be related to extra-sensory perception or pattern recognition.

Influences and Early Interests

Pennick's interest was also influenced by his studies at Cambridge College of Arts and Technology, where he mixed with art and history students who were interested in subjects like flying saucers and the paranormal. He mentions books like 'The Morning of the Magicians' by Pauells and Bergier as part of a general trend of interest in these topics.

Geomancy and the Nazis

In his book 'Hitler's Secret Sciences', Pennick stated that the Nazis used magic and geomancy. He cites the SS's interest in runes and a mystical milieu of Germanic magic dating back to figures like Guido von List. He mentions Himmler sponsoring various activities, including a letter concerning the search for sacred sites. He also refers to a drawing by Bartell depicting plans for Schloss Webelswerb, Himmler's headquarters, where meditation sessions were reportedly held to regenerate Germany's spirit.

The Role of the Ahnenebe

The Ahnenebe, an organization ostensibly studying ancestral heritage, had many branches involved in various activities. They cultivated people with diverse interests, including Wilhelm Teudt, author of 'Germanische Hilig Tume'. The Ahnenebe established the Feligstette fur Germane Kunde at Dettmold to work on ancient German culture. Pennick likens its structure to the current Earth Mysteries movement but with government backing.

Adolf Hitler's Involvement

Pennick considers Hitler's involvement a moot point. He believes Hitler was a cynical power monger who may have believed in guiding higher forces but likely laughed at Himmler's more mystical ambitions. Much of Hitler's early background and records were deliberately destroyed, making it difficult to ascertain his specific affiliations.

Nazi Geomantic Programs and Expected Results

The Ahnenebe and SS sponsored programs to take over and 'charge up' German sacred sites to maintain 'Germaness'. Evidence suggests they fought to preserve these sites. Regarding expected results, Pennick refers to the writings of Gerlach in 'Germania', who believed that energy and power were transmitted along lines, enabling practitioners to exert spiritual and controlling energies over landscapes. This was based on historical examples like Benedictine monks in Bohemia.

Paganism vs. Christianity in Nazi Germany

Himmler required SS members to abjure the Christian faith. However, Hitler viewed Christianity as a useful tool for controlling the populace. While Hitler and Rosenberg abjured Christianity, most other Nazi leaders remained Roman Catholic. Rosenberg aimed to create a syncretic German church based on pagan ideas and figures like Meister Eckhart, replacing the cross with a swastika and 'Mein Kampf' as the Bible.

Actual Results of Geomantic Programs

Pennick suggests that while magicians could produce magical acts, the physical results were often limited. He speculates that the Nazi geomantic efforts may have "smashed Christianity out in Eastern Europe" but did not lead to a resurgence of paganism in East Germany, Hungary, and other places after World War Two.

'The Spear of Destiny' and Nazi Experiments

Regarding Trevor Ravenscroft's mention of a Rudolf Steineresque technique used by Nazis to rid land of rabbits (involving crushing genitals and spraying the mixture), Pennick states he has not encountered this. He notes the historical existence of ideas for ridding land of nomads and the use of concentration camps, referencing the plan to ship Jews to Madagascar, which ultimately led to their murder.

Geomancy and Right-Wing Politics

Pennick observes a recurring interest in magic and geomancy within right-wing politics. He discusses the geomantic features of Franco's tomb at the Valley of the Fallen in Spain, noting its placement at the center of a cross between four important shrines and its connection to a geomantic tradition exemplified by Gaudi. He also mentions the rigid planning of cities like Madrid and Barcelona and suggests a link to the Jesuit system, noting that Himmler modeled the SS on the Jesuits, who were also involved in geomancy and attempted to suppress it in China.

Jesuit Geomancy

Pennick suggests that the Jesuits practiced geomancy, citing the colonization of California and New Spain. He notes that Jesuits and later Franciscans sited missions at important geomantic points, such as the Roman Catholic church at Guelf in Canada, founded by Jesuits in the 1860s. These sites were chosen to "pin down" native populations.

Left-Wing Politics and Geomancy

Pennick believes the right tends to be more religiously oriented, even if unorthodox. The left, being generally Marxist, adheres to materialism and is less inclined to consider psychic phenomena without material evidence. He references Dom Petit Pierre's claim that psychic energies from Russia influenced the 1926 General Strike in Britain, which he countered with exorcisms. Pennick argues that any significant event, like a campaign for revolution, generates psychic energy, regardless of whether the participants consciously considered it.

Russian Research and Political Application

He acknowledges Russian research into psychical phenomena, published in 'Psychic Discoveries Behind the Iron Curtain'. Pennick suggests that politically minded individuals, particularly in the military, are open to such ideas, citing dowsing as an example. He notes a tradition of dowsing within the British Army and believes the military investigates possibilities due to a "fear gap" similar to the arms race, seeking potential military applications. He anticipates a future interface between the psychical and physical, possibly involving psychical control of physical phenomena.

Geomantic Elements in Hindu Temples and Transcultural Features

Pennick explains that Hindu temples utilize an 81-square structure, square geometry, and a gridded ground plan, similar to Etruscan geomancy and Chinese practices. The 9 squares in the middle represent Brahma, and each group of 81 squares (except the central 9) is dedicated to a god or goddess. The planning is centrally organized, with directions relating to gods and their attributes. Building dimensions, door heights, and wall constructions are also considered. The measure used is related to the gods, creating a complex and elegant system.

Geomantic Compass and Eastern/Western Systems

Pennick has developed a geomantic compass based on principles found in both Chinese and Western geomancy, noting a significant overlap, particularly the southward orientation. His compass incorporates Western directional symbols instead of the Chinese trigrams and includes 16 symbols of the tetragrams used in I Ching divination. It also features a 13-fold division of the horizon based on Celtic trees and a 24-wind division used by Vitruvius. The compass includes positive/negative indicators for incoming/outgoing elements and 24 half-month divisions. He emphasizes linking the two traditions while avoiding wholesale adoption of Chinese characters, suggesting adaptation similar to how Arabic numerals (of Indian origin) were adopted.

Using the Geomantic Compass for House Siting

Pennick is developing tables for using his compass. The process involves finding a suitable site, which is often constrained by finances and planning regulations. He suggests evaluating multiple sites to find one that best fits the intended function, distinguishing this from primary geomancy, which involves searching virgin territory. For orientation, the optimal direction for a door is southward, a practice seen historically and in modern solar house design. He also mentions nullifying harmful effects with earth banks or trees and considering auspicious timing, linking to astrological and electional astrology.

Reconstructing the Compass

Pennick explains that he reconstructed the compass by researching publications and comparing Chinese systems with Western traditions, as a clear Western tradition of such a compass seemed to have disappeared. He found that principles surviving in China had been lost or broken up in the West, but their use is evident in past Western systems. By using the Chinese model, he aims to place the Western system back into its original context.

Defining 'Spectacle'

When asked about the quality of spectacle in modern life, Pennick defines 'spectacle' as a situation where the actual experience of something is secondary to its recording or interpretation.

Recurring Themes and Editorial Stance

This issue strongly focuses on geomancy, its historical and cultural applications, and its perceived connections to esoteric and political movements. The magazine appears to champion an alternative worldview that seeks deeper connections with the earth and liberation from conventional thought. The editorial stance, as expressed in the apology for the delay, suggests a dedication to producing the magazine despite significant logistical challenges, indicating a commitment to its subject matter and readership. The interview with Nigel Pennick, a prolific author in the field, forms the core of the issue, exploring complex and often controversial topics like the Nazi use of occult practices and the intersection of spirituality with politics.

Title: Quicksilver
Issue: 11
Volume: 12
Date: Indeterminate, likely 1980s based on content.

This issue of Quicksilver features a multi-faceted exploration of media, consciousness, and cultural identity. It includes an interview discussing the pervasive nature of spectacle in modern life, a review of a photographic essay on Indonesia, and reflections on the Beat Movement's engagement with spirituality and direct experience.

Interview: Spectacle and Modern Consciousness

The issue opens with an interview featuring N.P. and QsM. The discussion centers on how society has become increasingly divorced from direct experience due to the proliferation of spectacle. N.P. explains that events are not just experienced but are then re-experienced and documented through various media, creating a 'tertiary spectacle.' Examples range from sports broadcasts with action replays to the pop music industry focusing on artists' personas rather than their work, citing Boy George's return to London Airport as an instance where the artist himself became a spectacle.

N.P. elaborates that the abundance of recording methods in modern life, such as videos of musical performances, contributes to this phenomenon. The production side of things is tailored to this, making everything viewed in terms of spectacle. This leads to a situation where people cease to be spontaneous and instead adopt roles, not in the sense of familial or professional roles, but as a performance of self that is separate from their true being.

When asked about the effect on modern consciousness, N.P. states that image has become the most important thing. The concept of 'image' has superseded the essence of a person or thing. This is illustrated by the example of Margaret Thatcher, whose image was meticulously crafted by consultants, making her perceived effectiveness as a politician secondary to her constructed image.

QsM. asks what can be done to combat this 'disease.' N.P. suggests that self-awareness is key – understanding that one is observing something separate. While suspending disbelief for artistic performances is normal, the issue arises when everyday life becomes a performance. People are identified by their roles ('Oh, he's unemployed') rather than their intrinsic being, which is a profound problem.

The Beat Movement and Direct Experience

The conversation shifts to the Beat Poets, like Ginsberg, and their role in challenging the world of image and promoting direct experience. N.P. believes this was a significant attempt, noting an 'occult element' within the Beat Movement, referencing Yacaburma and cabbalistic writers, as well as Buddhist influences. This mystical tendency, influenced by figures like Jung and non-materialist psychologists, offered a spiritual answer to existentialism and the futility of life, emphasizing the 'do it now principle.'

N.P. connects this to a broader movement that emerged as a rejection of the materialism that dominated after World War II. The era saw a paranoia about nuclear weapons and secret technologies, and the war itself was seen as a destructive extension of materialism, involving mass murder and the destruction of cities. This led to a rejection of spirituality and a blind worship of material forces, which N.P. suggests is inherently imbalanced and prone to collapse.

Book Review: The Indonesians

The issue includes a review by Chris Ashton of 'The Indonesians,' a photographic essay by Ian Charles Stewart. The book, published in 1984, features over 280 color photographs of Indonesia, praised for their quality and ability to be framed. Ashton highlights the Indonesian national motto, 'Bhinneka Tunggal Ika' (Unity in Diversity), as a sentiment the United Nations should adopt, reflecting the country's rich cultural and ethnic diversity.

The review details the influences of Indian, Islamic, and European cultures on Indonesia, noting how these have been assimilated to create something new. However, Ashton expresses concern about the 'onslaught of Western styles, ideas and technology,' warning that this 'cultural pollution' could severely disrupt ancient customs. He contrasts the largely unmechanized life of most Indonesians, who live close to the land, with the West, where this relationship has been largely lost.

Ashton criticizes the imposition of monotheistic religions and Western dress codes, which he sees as a form of cultural-imperialism, the 'white man knows best' mentality. He advocates for intuition and parity, suggesting that the current trend is running out of fuel. The book is commended for recording time-honored customs that may disappear within 30 years, and Ashton recommends it, even suggesting that those on unemployment benefits request their libraries purchase it.

Recurring Themes and Editorial Stance

This issue of Quicksilver consistently explores the tension between authentic experience and mediated reality, particularly through the lens of media spectacle and the pervasive influence of materialism. The editorial stance appears critical of modern society's obsession with image and superficiality, advocating for a return to direct experience and a more balanced approach that integrates spirituality and cultural authenticity. The review of 'The Indonesians' reinforces this by cautioning against the homogenizing effects of Western cultural influence and celebrating the preservation of unique traditions.