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Georges Bataille, The Impossible

image from "The Arts and Crafts of Our Teutonic Forefathers" (1910) by Gerard Baldwin Brown

The sacrificer declares: "Intimately, I belong to the sovereign world of the gods and myths, to the world of violent and uncalculated generosity, just as my wife belongs to my desires. I withdraw you, victim, from the world in which you were and could only be reduced to the condition of a thing, having a meaning that was foreign to your intimate nature. I call you back to the intimacy of the divine world, of the profound immanence of all that is."

G. Bataille - Theory of Religion

satanssodomy

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Julia Kristeva, Powers of Horror: An Essay on Abjection

portalibis

The mysteries and secrets of magic, c. 1927 by Thompson, C. J. S.

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thirdity

“We have in fact only two certainties in this world — that we are not everything and that we will die. To be conscious of not being everything, as one is of being mortal, is nothing. But if we are without a narcotic, an unbreathable void reveals itself. I wanted to be everything, so that falling into this void, I might summon my courage and say to myself: “I am ashamed of having wanted to be everything, for I see now that it was to sleep.” From that moment begins a singular experience. The mind moves in a strange world where anguish and ecstasy coexist.”

— Georges Bataille, Inner Experience

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Venus de Milo at the Louvre about to be evacuated at the beginning of the World War II (1939), photographed by Angèle Dequier.

thirdity

“Generally we call cruelty that which we do not have the heart to endure, while that which we endure easily, which is ordinary to us, does not seem cruel. Thus what we call cruelty is always that of others, and not being able to refrain from cruelty we deny it as soon as it is ours. Such weaknesses suppress nothing but make it a difficult task for anyone who seeks in these byways the hidden movement of the human heart.”

— Georges Bataille, “The Cruel Practice of Art”

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Kenneth Anger at Aleister Crowley’s Abbey of Thelema, 1955

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Georges Bataille, Guilty

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terrorignitis

In the course of the eighteenth century, alchemy perished in its own obscurity. Its method of explanation “obscurum per obscurius, ignotum per ignotius” (the obscure by the more obscure, the unknown by the more unknown) was incompatible with the spirit of enlightenment and particularly with the dawning science of chemistry towards the end of the century. But these two new intellectual forces only gave the coup de grace to alchemy. Its inner decay had begun at least a century earlier, at the time of Jakob Böhme, when many alchemists deserted their alembics and melting-pots and devoted themselves entirely to (Hermetic) philosophy. It was then that the chemist and the Hermetic philosopher parted company. Chemistry became natural science, whereas Hermetic philosophy lost the empirical ground from under its feet and aspired to bombastic allegories and inane speculations which were kept alive only by memories of a better time. This was a time when the mind of the alchemist was still grappling with the problems of matter, when the exploring consciousness was confronted by the dark void of the unknown, in which figures and laws were dimly perceived and attributed to matter although they really belonged to the psyche. Everything unknown and empty is filled with psychological projection; it is as if the investigator’s own psychic background were mirrored in the darkness. What he sees in matter, or thinks he can see, is chiefly the data of his own unconscious which he is projecting into it. In other words, he encounters in matter, as apparently belonging to it, certain qualities and potential meanings of whose psychic nature he is entirely unconscious.

Carl Jung, Psychology and Alchemy