Sun of Justice

[zahramorningstar]

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𝙒𝙞𝙨𝙙𝙤𝙢, 𝙣𝙤𝙩 𝙙𝙚𝙖𝙩𝙝, 𝙞𝙨 𝙩𝙝𝙚 𝙧𝙚𝙬𝙖𝙧𝙙 𝙛𝙤𝙧 𝙩𝙝𝙞𝙨 𝙫𝙤𝙡𝙪𝙣𝙩𝙖𝙧𝙮 𝙨𝙖𝙘𝙧𝙞𝙛𝙞𝙘𝙚 𝙙𝙪𝙧𝙞𝙣𝙜 𝙬𝙝𝙞𝙘𝙝 𝙩𝙝𝙚 𝙝𝙪𝙢𝙖𝙣 𝙨𝙤𝙪𝙡, 𝙨𝙪𝙨𝙥𝙚𝙣𝙙𝙚𝙙 𝙖𝙗𝙤𝙫𝙚 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙 𝙤𝙛 𝙞𝙡𝙡𝙪𝙨𝙞𝙤𝙣, 𝙖𝙣𝙙 𝙢𝙚𝙙𝙞𝙩𝙖𝙩𝙞𝙣𝙜 𝙪𝙥𝙤𝙣 𝙞𝙩𝙨 𝙪𝙣𝙧𝙚𝙖𝙡𝙞𝙩𝙮, 𝙞𝙨 𝙧𝙚𝙬𝙖𝙧𝙙𝙚𝙙 𝙗𝙮 𝙩𝙝𝙚 𝙖𝙘𝙝𝙞𝙚𝙫𝙚𝙢𝙚𝙣𝙩 𝙤𝙛 𝙨𝙚𝙡𝙛-𝙧𝙚𝙖𝙡𝙞𝙯𝙖𝙩𝙞𝙤𝙣.

Art unknown

[zahramorningstar]

I was a hidden treasure, I wanted to be known, so I created the world.♥️🌹♥️

[satvrnales]

The Orgasmic Ordeal: Sexual Magic in Thelema

“If the doors of perception were cleansed every thing would appear to man as it is, Infinite. For man has closed himself up, till he sees all things thro’ narrow chinks of his cavern.” 

― William Blake, The Marriage of Heaven and Hell

Sexual magic is a magical sexual practice performed in several orders of Western esotericism, especially in the O.T.O (Ordo Templi Orientis) and through Thelema. This practice involves several rituals, methods of operation, a cosmology and incorporates into it a wide range of religious and sacred concepts, including the manifestation of the will of the practitioner through ritualized orgasm. The Ordo Templi Orientis, or the Order of the Eastern Templars, is a fraternity dating back to the beginning of the 20th century, active in several countries of the world, which has seen an effervescence in America, more particularly in California. This fraternity incorporates the esoteric doctrine of Thelema put forward by a very famous occultist, Aleister Crowley. The central point of the Thelema follows a very precise axiom, “ Do what thou wilt shall be the whole of the law, love is the law, love under will  “ which refers to a distinct spirituality of finding and following one’s true will and which inspires members to break the established status quo, especially of the 1900s, specifically in a sexual way "The Book of the Law solves the sexual problem completely. Each individual has an absolute right to satisfy their sexual instinct and is physiologically proper for him. The one injunction is to treat all such acts as sacraments. One should not eat the brutes, but in order to make one go to one’s will. The same applies to sex. We must use every faculty to further the object of our existence. “

To understand how Thelema is essentially connected through sacred sexuality, we must understand that this esoteric doctrine is anchored in a system of sacred sexual symbols which is found in large numbers in the studies of the anthropology of the imaginary. These analysis are therefore quite relevant to dissect the practices and rituals of these Homo religiosus and their connection with the sacred and sexuality. In addition, Thelema allowed a great sexual emancipation in the 1900s in connection with the religious and the transgression of social norms, which is connected with the relationship between the sacred, religion and sexuality.

This work will focus specifically on the notions and rituals of sexual magic in the practice of Thelema. I will first address the theme of Thelema. By this theme, I want to put forward the story of this esoteric doctrine proposed by Aleister Crowley. I will describe how these guidelines are sexually liberating and what impact this institution had for the very religious and controlling paradigm of the 1900s. Subsequently, the central sexual points of this esoteric doctrine, particularly the female archetypal aspect, the matrix: Babalon and the male archetypal aspect, the phallus: the great horned beast, Therion and Pan, also very briefly, the sources of these great schemes. I will approach this theme by analyzing the main models and archetypal sexual concepts of Thelema, how they relate to the matrix and the phallus. Moreover, how they open the door to sexual magic. What is sexual magic in Thelema? What is its relationship with the sacred and the religious? This third theme will be analyzing the religious and sacred principles of sexual magic, the relationship of sexual magic as the axial column of Thelema and how sacred sexual religiosity is practiced and ritualized. I will end with an analysis of two distinct rituals: Eroto-comatose lucidity that allows the practitioner to induce an altered state of consciousness following a specific orgasm to communicate with a non-human being (HGA, God or any divinity) as well as the Cake of Light that takes the form of an eucharistic ritual, where ritualists ingest a cake that is designed with either male / female sexual fluid or menstrual blood. Followed by an analysis of the importance of these liquids and their implications in the Eucharistic sexual ritual.

Thelema

Aleister Crowley was not new to the Western esoteric scene when he put into practice Thelemic esotericism. Indeed, Crowley was introduced to ceremonial magic in the Hermetic Order of The Golden Dawn. He became familiar with several esoteric concepts such as: Hermetism, Jewish Kabbalah, Freemasonry, Yoga, Tantrism, Taoism and many others. Thelema as an esoteric doctrine, have seen the day in the early 1900s. It was during a trip at Cairo, with his wife at the time Rose Edith Kelly, that Aleister Crowley was led to write the main corpus of Thelema, The Book of the Law, on the 8, 9 and 10 of April 1904 with the help of Rose Edith Kelly. The axial point of Thelema can be summed up in a very particular axiom, “Do what thou wilt shall be the whole of the Law, Love is the law, love under will.” This law therefore, refers to inspiring the practitioner to be true to their True Will. Do what thou wilt does not mean to do what we want, this sentence is highly symbolic and esoteric. Crowley wants to describe that every individual must do what he should, in relation to his will. Besides, it is important to mention that Crowley was closely influenced by German thinkers on the subject of the will. Whether it was Nietzsche’s will to power or Schopenhauer’s concept of will, both influenced the philosophical and esoteric conception of the Thelemic will. He even saw in Nietzsche a manifestation of the Egyptian deity Thoth “Nietzsche was to me almost an avatar of Thoth, the god of wisdom …”

The important point that interests us here is that specific part of the axiom “Love is the law, love under will “Crowley emphasizes the notion of Greek agape in the majority of his esoteric writings. For him, love through the sexual aspect, is a primordial importance of human societies, especially in the era of the 1900s. “Crowley also reflects the modern world of concern in the early twentieth century. As Michel Foucault has argued, the Victorian era has often been mistakenly characterized as a period of repressive repression and suppression of sexuality. In fact, it was anything but a time of repression, and it was an era of intense proliferation of discourse about sex, which was now categorized, classified and theorized as never before. With his central emphasis on sexual magic, Crowley epitomizes this modern fascination with sex as the innermost essence of the human self. “ This era was characterized mainly by a domination of religious discourse by the Catholic institution. This discourse proposed by the three R’s (Rites, Rules, stoRies) allowed this institution to punish the libertine sexual aspect of the population. Crowley was aware of this paradigm and the ritualized sexual practices he unveiled was a powerful counter-argument to this discourse “The feeling that (sex) is shameful and the sense of sin cause concealment, which is ignoble, and internal conflict which creates distortion, neurosis, and ends in explosion. […] The Book of the Law solves the sexual problem completely. Each individual has an absolute right to satisfy their sexual instinct and is physiologically proper for him. The one injunction is to treat all such acts as sacraments. One should not eat the brutes, but in order to make one go to one’s will. The same applies to sex. We must use every faculty to further the one object of our existence”  Therefore, Thelema was an actor of sexual emancipation through sexual rituals and a spirituality based on the full individual capacity to choose one’s destiny as stated by Dr. Pearson’s “Crowley’s Mission, taken straight from Nietzsche, was to” burst the limitations of the individual’s position in the world of personal freedom, replacing it with the higher morality and power of the Will. “

Archetypes of the Matrix/Phallus

Thelemic cosmology originates mainly from Egypt, like most Western esoteric orders. For example, Nuit is the starry sky and it refers to the Egyptian deity Nut. Among all the divinities of Thelemic cosmology, two stand out by their symbolic and esoteric importance. Babalon, the sacred prostitute or the scarlet woman, and Therion, the biblical beast. Both lovers and sexual companions. Babalon refers to the sacred prostitute of the Bible, already we note the sacred sexual character of this divinity in relation to the doctrine of Thelema. She is also called Great Mother and associated with the earth and several other female divinity like Ishtar and Venus. She is therefore the main archetype of the feminity according to Crowley. Moreover, she is symbolized by the chalice and the handling of a sword. This sword is a phallic symbol to represent its active masculine strength, identical to Artemis with her arrows. She is also personified in Crowley’s concubines whom he calls Scarlet Woman. Therion, meanwhile, is associated with the Great Beast as a concept from the Bible. He is hairy and dark, symbolizing the bestial and primal masculine power. However, in Thoth Tarot, Babalon is depicted riding the beast on XI Lust “She rides astride the Beast; in which she holds the reins, representing the passion which unites them. In her right she holds aloft the cup, Holy Grail aflame with love and death. In this cup are the elements of the sacrament of the Aeon “ It represents not only the tamable aspect of the male primal principle by the feminine but also the capacity of female liberation through the sexual drive – Lust.

Pan is also extensively described in Crowley’s work. Revealing the archetypal symbol of the horned and phallic god. It is associated with what Crowley calls Night of Pan. The night of Pan is described as a state of alteration of consciousness where the adept realizes a complete annihilation of the self. He must then cross the abyss, Thelemic mythological place where the adept must cross to complete the conversation with his H.G.A (Holy Guardian Angel). The follower is then, plunged into the matrixial abyss where he undergoes a transformation to be reborn. Crowley specifies that the adept is transformed in the womb of Babalon by the impregnation of Pan. This imagery is absolutely electrifying to understand the symbolic process of the womb as a dark and humid place to return to the cave and birth.

The phallus is also resumed again and again in Thelemic mythology. The term is used both to describe the will of the individual but also the clitoris, the labia majora and the labia minora.

” Mighty and erect is this Will of mine, this Pyramid of fire whose summit is lost in Heaven. Upon it have I burned the corpse of my desires. Mighty and erect is this Phallus of my Will. (…)”

This poetic verse defines the will as an active masculine force. Moreover this chapter is entirely devoted to poetic allegories on the phallus, the title The Gun-Barrel is evocative.

Sex Magic

Sexual magic is not a new concept, it takes source in time immemorial. Moreover, as Schubart points out, every act of sexual union is a re-mythification of mythical times through genesis ecstasy. This is what we find in the sources of Thelemic sexual magic. Indeed, Crowley studied the precepts of ritualized sexuality among several religious institutions: Taoism, Tantric Hinduism, and Tantric Buddhism. As a result, Crowley’s introduction of sexual magic makes it possible to bridge two distinct religious traditions, as Hugh Urban puts it: “Crowley’s sexual magic is itself a complex melding of both eastern and western traditions. In fact, Crowley would become one of the most important figures in the transmission of Tantra to the West – though with significant transformations. “

Sexual magic can be defined as a catalyst for the manifestation of the will of the individual. Crowley believed that through orgasm, this crucial point where homogeneous time stops, and by the induced alteration of consciousness, the individual has access to the cosmic force of the universe, which he can then model according to his will “Because sexual attraction is the most fundamental force in nature, the experience of orgasm is the critical moment in human consciousness and the key to magical power. As the moment when new life is infused from the spiritual realm into the material, it is the crucial moment when the soul is opened up to the spiritual energies of the. As such, the experience of sexual climax has the potential to lead the soul or upward or downward, to higher states of spiritual transcendence or to lower states of corruption “

Consequently, through sexual rituals, the individual can manifest this will in a multitude of magical acts. For example: to charge a talisman of a specific intention by applying the female or male sexual fluid, to invoke a deity by the ultimate focus during orgasm (this exemple recalls a causal connection with the sexual ritual of fertilization by the king at Sumer) and even to manifest any material or spiritual desire “Crowley found in these explicit acts of transgression the key to a tremendous source of power. Through these occult manipulations of impure substances, such as semen, blood, and excrement, it is claimed to be unleashed in a magical way that could fulfill any spiritual or material desire” This interpretation of the sexual act as the axial point of the Thelema allowed the adepts to practice this genesic ecstasy through rituals. We will now dissect two specific rituals.

Eroto-comatose Lucidity

Eroto (from the Greek Érōtos = eroticism) -Comatose. Lucidity by sexual desire in a state of unconscious sleep. This Thelemic ritual aims to bring the individual into an alteration of consciousness while inducing sexual stimulations and even sometimes consume psychoactive substances, to ultimately communicate with God, a deity or their H.G.A (Holy Guardian Angel). The ritual can be performed with a partner or alone. Crowley specifies that the act is highly sacred if it is practiced with a person of the same sex. It is important to note that Crowley participated in several sexual rituals with same-sex companions.

At the beginning of the ritual, the individual must be brought to sexual stimulation, slow and intense. They must be completely submerged with orgasmic genesic sensations. The goal is to exhaust the individual to help them transit in a state of trance. They can also consume psychedelic substances to induce this state of altered consciousness. “On the appointed day he is attended by one or more chosen and experienced attendants whose duty is (a) to exhaust him sexually by every known means (b) to rouse him sexually by every known means. Every device and artifice of the courtesan is to be employed, and every stimulant known to the physician. Nor should the attendants reck of danger, but hunt down ruthlessly their appointed prey.”

The individual now in an orgasmic trance must be awaken. The goal here is not to fully awaken the individual but to lead them into a state between dream and lucidity, between conscious and unconscious. By this transitory state, suspended in time, the individual is embraced by a hierophany that allows him to communicate with the sacred. The ritual can end in two ways. One is the individual falling asleep in a deep sleep and the second by the orgasm. If the ritualist is a man and ends the ritual with orgasm, semen, as an elixir, should be consumed by him, possibly in a Cake of Light.

Cake of Light

This ritual takes essence in the concept of the Eucharist. This concept is indicative of the essence of the ritual because the ritualists consume the body of Christ, the sacred body. However, in the context of Thelema, the sacred body is the body’s sexual fluids. First of all, what is the Cake of Light? The Cake of Light is a cake, often baked in the shape of a cookie, containing several key ingredients: Abramelin oil (ceremonial magic oil taking source in an ancient grimoire called The Book of Abramelin), honey and body fluids in particular : semen, vaginal lubrication and menstrual blood. Crowley uses an esoteric and metaphorical term in The Book of The Law to define these types of fluids “The best blood is of the moon, monthly: then the fresh blood of a child, or dropping from the host of heaven: then of enemies; then of the priest or of the worshippers: last of some beast, no matter what.” In the last excerpt as well as in the entirety of the author’s work, he makes use of the formulation of blood.  Blood of the moon refers to the menstrual blood that he places at the top of the Eucharistic hierarchy. The fresh blood of a child refers to semen and or dropping from the host of heaven to the glans through which the semen is ejaculated. I will not go into detail on the symbolic and metaphorical totality of this prose but I would like to specify the use of the word child. “The Naths imply that the semen and menstrual blood are forms of Siva and Sakti, and Crowley holds a similar view. They all also attach great importance to the symbol of the child, and from a certain perspective, this “child” is identical to the human sperm. In the case of the Naths, this is implied through the correspondence between the semen, Siva, and Gorakhnath.” The author of this last quotation demonstrates the link between the symbol of semen and the child in the Nath Shaivite tradition.

Moreover, Crowley specifies the link between the sanctity of these fluids in relation to the consumption of the cake in a Eucharistic context. “The Magician becomes filled with God, fed upon God, intoxicated with God. Little by little his body will become purified by the internallustration of God; day by day his mortal frame, shedding its earthly elements, will become in very truth the Temple of the Holy Ghost. Day by day the matter is replaced by Spirit, the human by the divine; ultimately the change will be complete: God manifest in flesh will be his name.”

The consumption of body sexual fluids in a Eucharistic cake of light not only symbolizes the sacredness of these fluids, but it also embodies a conception of the will. Indeed, when the ritualist manifests his will during orgasm, he infuses it into his sexual secretion. From then on, the sperm is impregnated with this will and by the consumption of this fluid, the ritualist participates in an integral manifestation of the will decided during the orgasm.

In retrospect, the esoteric doctrine of the Thelema, especially through its conception of ritualized sexual magic, allows us to better understand how the homo religiosus actualizes its cosmovision in relation to the sacred, religion and sexuality. Moreover, it allows us to analyze these themes from a precise perspective as to the metaphysical and symbolic conception of the main concepts of sexuality. From the outset, we have seen that Thelema is embedded in an essentially controlled paradigm of a Catholic discourse in the West and at the same time, allowed the members of this esoteric doctrine to sexually emancipate themselves from such a discourse. Subsequently, the context of the main cosmological actors of the Thelema allowed us to reveal the key concepts and archetypes of the feminine and the masculine. In particular, by the analysis of Babalon as the matrixial figure, Therion as the archetype of masculine primal bestiality and Pan as the phallic axial archetype. The analysis of these concepts then overlapped in a continuity by the definition of what is the nature of sexual magic in Thelema. We have found that sexual magic takes place in much older traditions and that it allows to manifest the will of the ritualist by the actualization of orgasm and an alteration of consciousness. Finally, we analyzed two distinct rituals: Eroto-comatose lucidity and the Eucharistic ritual of the Cake of Light. This analysis made it possible to bridge all the themes put forward as well as linking the concept of the sacred, the religious and sexuality. In light of this text, as well as the time and the limit imposed on the realization of this text, it seems obvious to me that we have not exhausted the subject. It would have been equally relevant to question the importance of alterations of consciousness as a catalyst for sexual rituals.

[zahramorningstar]

I have a fondness for the stars and feel a special leap of delight when I pause in a wintry evening to see the strong and bold marks of Orion in the sky. Or on a summer's night, to walk along and gaze up at the community of light in the Pleiades. I feel that the stars bless me with their presence. There have been times in the midst of deep pain in my heart that I have walked under the night sky and cried out to God, "By the light of your stars, heal me."

There is something extremely consoling about walking in great darkness and having the light of the stars to guide the way. After a walk under the stars, light eventually returns to my darkened spirit. The healing that I need comes in future days (or months) through people, books, sacred moments, music, insights, all of which clarify my confusion and soften the pain in my heart.

No matter how hard I fight to stay "in the light," I will have some darkness in my life. This is as sure as the pattern of sunrise and sunset in the natural course of the day. My darkness comes from many sources, sometimes from the pain and struggle of changing ideas, relationships or work, or from my participation in the human condition of aging, accidents, and illness. It has also come from that silent journey when I have desired to be more united with the Divine who is the beloved one dwelling at the center of who I am.

Most often, the way to the Divine is one of going through the passage of darkness within.

The Divine is also discovered in my happy, joyous, light-filled times, but no matter how much light I carry within me, there will always be times of feeling lost, being confused, seeking direction. It is the way of the human heart.

At times I have found it difficult to believe that darkness could be a source of growth. Darkness to a child, as well as to many adults, can be a scary, fearsome place where wild creatures wait to pounce and prey. But, in actuality, some kinds of darkness are truly our friends.

The world of our mother's womb had no light: It is where we grew wonderfully and filled out our tiny limbs of life. Our earth would be quite lifeless, too, if we did not plant seeds deep within the lonely darkness of the soil so they could germinate and bring forth green shoots. I know, too, that we would soon die of an overheated planet if nightfall did not come to soothe the sun-filled land. Darkness is very essential for some aspects of growth and protection.

But there is also an unfriendly darkness, like human destructiveness or hate, a blackness that can maim and wound us mentally, emotionally, spiritually. It is the kind that will lead us to despair, where we end up hurting ourselves or others. It destroys our hope and our positive view of life. We do not grow in this kind of darkness. We turn in on self. We stop believing in our goodness and beauty and that of others.

Sometimes, I will need to wait the darkness out, say it out, pray it out. Eventually, I will know what kind of darkness it is by the effects that it has on my life and on the lives of those around me.

If it brings life, new hope, understanding, more courage, deeper trust, then darkness is my friend. I believe that almost all of my darkness is life-giving if I have Sophia with me.

I may not want to believe that darkness can be growthful because of the ache, loneliness, hurt, hollowness are not feelings that I enjoy. Yet, if I look back on my life, to those dark times, I can see that I have, or could have, grown deeper and wiser from my experience of the darkness.

If anyone has experienced, as Saint John of the Cross called it, "A Dark night of the Soul"..

Then you will completely understand this.

[zahramorningstar]

𝘌𝘵𝘦𝘳𝘯𝘢𝘭 𝘓𝘢𝘮𝘱 𝘰𝘧 𝘓𝘰𝘷𝘦, 𝘳𝘦𝘮𝘪𝘯𝘥 𝘮𝘦 𝘰𝘧𝘵𝘦𝘯 𝘰𝘧 𝘩𝘰𝘸 𝘮𝘶𝘤𝘩 𝘳𝘢𝘥𝘪𝘢𝘯𝘤𝘦 𝘤𝘰𝘮𝘦𝘴 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘨𝘭𝘰𝘸 𝘰𝘧 𝘰𝘯𝘦 𝘴𝘮𝘢𝘭𝘭 𝘤𝘢𝘯𝘥𝘭𝘦 𝘧𝘭𝘢𝘮𝘦. 𝘞𝘩𝘦𝘯 𝘮𝘺 𝘴𝘱𝘪𝘳𝘪𝘵𝘶𝘢𝘭 𝘸𝘪𝘯𝘥𝘰𝘸 𝘪𝘴 𝘩𝘦𝘢𝘷𝘪𝘭𝘺 𝘤𝘭𝘰𝘶𝘥𝘦𝘥, 𝘢𝘯𝘥 𝘺𝘰𝘶𝘳 𝘢𝘣𝘪𝘥𝘪𝘯𝘨 𝘭𝘰𝘷𝘦 𝘴𝘦𝘦𝘮𝘴 𝘧𝘢𝘳 𝘧𝘳𝘰𝘮 𝘮𝘦, 𝘳𝘦𝘴𝘵𝘰𝘳𝘦 𝘮𝘺 𝘣𝘦𝘭𝘪𝘦𝘧 𝘪𝘯 𝘺𝘰𝘶𝘳 𝘷𝘪𝘣𝘳𝘢𝘯𝘵 𝘱𝘳𝘦𝘴𝘦𝘯𝘤𝘦. 𝘞𝘩𝘦𝘯 𝘐 𝘥𝘰𝘶𝘣𝘵 𝘮𝘺 𝘢𝘣𝘪𝘭𝘪𝘵𝘺 𝘵𝘰 𝘣𝘦 𝘢 𝘣𝘦𝘢𝘳𝘦𝘳 𝘰𝘧 𝘺𝘰𝘶𝘳 𝘭𝘪𝘨𝘩𝘵, 𝘴𝘩𝘪𝘯𝘦 𝘺𝘰𝘶𝘳 𝘵𝘳𝘶𝘵𝘩 𝘢𝘯𝘥 𝘸𝘪𝘴𝘥𝘰𝘮 𝘪𝘯𝘵𝘰 𝘮𝘺 𝘧𝘢𝘭𝘵𝘦𝘳𝘪𝘯𝘨 𝘴𝘱𝘪𝘳𝘪𝘵.

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𝘙𝘢𝘥𝘪𝘢𝘯𝘵 𝘚𝘵𝘢𝘳 𝘪𝘯 𝘮𝘺 𝘩𝘦𝘢𝘳𝘵, 𝘪𝘯 𝘦𝘷𝘦𝘳𝘺 𝘨𝘦𝘯𝘦𝘳𝘢𝘵𝘪𝘰𝘯 𝘺𝘰𝘶 𝘱𝘢𝘴𝘴 𝘪𝘯𝘵𝘰 𝘩𝘰𝘭𝘺 𝘴𝘰𝘶𝘭𝘴. 𝘛𝘩𝘢𝘯𝘬 𝘺𝘰𝘶 𝘧𝘰𝘳 𝘵𝘩𝘦 𝘪𝘭𝘭𝘶𝘮𝘪𝘯𝘢𝘵𝘦𝘥 𝘣𝘦𝘪𝘯𝘨𝘴 𝘸𝘩𝘰 𝘩𝘢𝘷𝘦 𝘵𝘰𝘶𝘤𝘩𝘦𝘥 𝘮𝘺 𝘭𝘪𝘧𝘦 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦𝘪𝘳 𝘨𝘰𝘰𝘥𝘯𝘦𝘴𝘴. 𝘠𝘰𝘶𝘳 𝘭𝘪𝘨𝘩𝘵 𝘴𝘩𝘪𝘯𝘪𝘯𝘨 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘵𝘩𝘦𝘮 𝘩𝘢𝘴 𝘪𝘯𝘴𝘱𝘪𝘳𝘦𝘥 𝘮𝘦 𝘢𝘯𝘥 𝘧𝘪𝘭𝘭𝘦𝘥 𝘮𝘦 𝘸𝘪𝘵𝘩 𝘴𝘱𝘪𝘳𝘪𝘵𝘶𝘢𝘭 𝘦𝘯𝘦𝘳𝘨𝘺. 𝘈𝘴𝘴𝘶𝘳𝘦 𝘮𝘦 𝘵𝘩𝘢𝘵 𝘐 𝘤𝘢𝘯 𝘢𝘭𝘴𝘰 𝘣𝘦 𝘢 𝘓𝘪𝘨𝘩𝘵 𝘣𝘦𝘢𝘳𝘦𝘳 𝘧𝘰𝘳 𝘰𝘵𝘩𝘦𝘳𝘴, 𝘢 𝘤𝘭𝘦𝘢𝘳 𝘸𝘪𝘯𝘥𝘰𝘸 𝘰𝘧 𝘺𝘰𝘶𝘳 𝘦𝘵𝘦𝘳𝘯𝘢𝘭 𝘴𝘵𝘢𝘳𝘭𝘪𝘨𝘩𝘵.

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𝘐 𝘸𝘪𝘭𝘭 𝘰𝘱𝘦𝘯 𝘮𝘺 𝘮𝘪𝘯𝘥 𝘢𝘯𝘥 𝘩𝘦𝘢𝘳𝘵 𝘵𝘰 𝘺𝘰𝘶𝘳 𝘱𝘳𝘦𝘴𝘦𝘯𝘤𝘦

𝘢𝘴 𝘺𝘰𝘶 𝘨𝘳𝘦𝘦𝘵 𝘮𝘦 𝘪𝘯 𝘵𝘩𝘦 𝘶𝘯𝘦𝘹𝘱𝘦𝘤𝘵𝘦𝘥 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘤𝘩𝘢𝘭𝘭𝘦𝘯𝘨𝘪𝘯𝘨. 𝘐, 𝘵𝘰𝘰, 𝘤𝘢𝘯 𝘮𝘢𝘬𝘦 𝘢 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘤𝘦 𝘪𝘯 𝘮𝘺 𝘸𝘰𝘳𝘭𝘥 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘺𝘰𝘶𝘳 𝘳𝘢𝘥𝘪𝘢𝘯𝘵 𝘭𝘪𝘨𝘩𝘵 𝘴𝘩𝘪𝘯𝘪𝘯𝘨 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘮𝘦. 𝘐 𝘢𝘮 𝘳𝘦𝘢𝘥𝘺 𝘵𝘰 𝘱𝘢𝘺 𝘵𝘩𝘦 𝘱𝘳𝘪𝘤𝘦 𝘧𝘰𝘳 𝘵𝘳𝘢𝘯𝘴𝘱𝘢𝘳𝘦𝘯𝘤𝘺. 𝘔𝘢𝘺 𝘮𝘺 𝘥𝘦𝘴𝘪𝘳𝘦 𝘧𝘰𝘳 𝘥𝘦𝘦𝘱𝘦𝘳 𝘶𝘯𝘪𝘰𝘯 𝘸𝘪𝘵𝘩 𝘺𝘰𝘶 𝘣𝘦 𝘳𝘦𝘢𝘭𝘪𝘻𝘦𝘥.

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~ "𝑯𝒆𝒓 𝒓𝒂𝒅𝒊𝒂𝒏𝒄𝒆 𝒏𝒆𝒗𝒆𝒓 𝒄𝒆𝒂𝒔𝒆𝒔 ... 𝑰𝒏 𝒆𝒗𝒆𝒓𝒚 𝒈𝒆𝒏𝒆𝒓𝒂𝒕𝒊𝒐𝒏 𝒔𝒉𝒆 𝒑𝒂𝒔𝒔𝒆𝒔 𝒊𝒏𝒕𝒐 𝒉𝒐𝒍𝒚 𝒔𝒐𝒖𝒍𝒔."

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𝑾𝒊𝒔𝒅𝒐𝒎 7:10,27

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May we all be counted worthy❤️‍🔥🔥❤️‍🔥

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💙🏹Prayer to the Light Bearers🏹💙

Image - Christos Bokoros

[zahramorningstar]

🦚Melek Taus🦚

Collage I made🫒💚🍃

[zahramorningstar]

✨️Mari Lucifer✨️

In his book 'The Gnostics and Their Remains', Charles King equates the Gnostic Sophia with Venus Anadyomene (Venus Rising from the Sea) which appears on ancient magical gem stones as a naked damsel.

Manly Hall explains that Venus and Isis were names for Lucifer, telling us: "Being visible in the sky at sunset it was called Vesper, and as it rose before the Sun, it was called the Star of the Morning or Lucifer, meaning Light Bearer. Because of this relation to the Sun, the planet was also called Venus, Astarte, Aphrodite, Isis, and The Mother of the Gods".(The Secret Teachings of All Ages').

Magdalene is assumed by some to be interchangable with goddesses like Sophia, Isis, and Inanna. In his book 'Mary Magdalene The Illuminator', popular author William Henry tells us: 'Plutarch states that Isis was called Sophia.

She's also called Astarte, the goddess worshipped by Solomon. Each of these goddesses, in turn is the Babylonian goddess Inanna. Schonfield concludes that there is no doubt that the beautiful woman's head of the Templars represents Sophia in her female and Isis aspect -- and she was linked with Mary Magdalene in the Christian interpretation"..

The most famous occultist of the 20th - century Manly Hall, explains in his book 'The Secret Teachings of All Ages' that Isis "metamorphized' into the Virgin Mary.

Some scholars have tied the Virgin Mary to Magdalene. Theologian Cyril of Jerusalem held that the Virgin Mary was one and the same as Magdalene. In their book 'Jesus and

the Lost Goddess', Timothy Freke and Peter Gandy assert that the Virgin Mary and Magdalene in the Gospel accounts represent -- respectively, the higher Sophia and the fallen Sophia - aspects of the same character in the Sophianic myth.

Like Sophia, Magdalene was also associated with Venus. Rachel Geschwind (a professor in the Art History department at Youngstown State University) observes that in the 16th - century, paintings like Rossiglio's 'Conversion of the Magdalene' began to give Venus-like characteristics to Magdalene.

The explicit links between Magdalene and Venus perhaps point to Mary's true identity. When observed From Earth, Venus traces a perfect pentagram across the sky every eight years making a pattern of a rose.

This is known as the "Rose of Venus" or The "Pentagram of Venus". Magdalene is sometimes referred to as "The Rose" and those who diligently followed the Magdalene Mysteries were known as the "Initiates of the Rose Line".

In Southern France, Magdalene was known as Mary-Lucifera, connecting her to Lucifer. Isis and Diana were also known as Lucifera (see the book Magdalene Mysteries', by Seren Bertrand). As Author DeAnna Emerson tells us: "Inanna's name was altered to suit new languages. She was called Ishtar, Isis, Astarte, Diana, Venus, Magdalene -- one goddess with many names"

In his book The Templar Revelation', popular author Clive Prince tells us:

"As Nancy Qualls-Corbett and other recent commentators have pointed out, the depiction of Mary Magdalene in the Gnostic Gospels is that of illuminatrix and illuminator or Mary Lucifer, the Light-bringer -- the bestower of wisdom and enlightenment".

[zahramorningstar]

𝑴𝒂𝒅𝒆 𝒇𝒐𝒓 𝑬𝒂𝒄𝒉 𝑶𝒕𝒉𝒆𝒓

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What is it about roses that makes us associate them with the Divine Feminine? Why, for five thousand years, and probably a lot longer, have we gathered these delicate, aromatic flowers as an offering for the Mother Goddess in spring?

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Roses are very old. Fossils of five-petaled roses have been found in the archaeological record from 35 million years ago—which means they were already there long before hominids evolved.

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In fact, roses (and plants like them) were the only way hominids could evolve. Roses are angiosperms, flowering plants that propagate through sexual reproduction and hold their seeds within themselves. Before angiosperms, there were no plants rich enough in nutrients to feed the bodies of larger warm-blooded animals.

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Angiosperms led to an explosion of biodiversity—and an explosion of color—into our world. Flowers were good at enticing the senses of the animals and insects who helped to pollinate them and, if they ate them, also helped to disperse their seeds.

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The bright colors and distinctive shapes of flowers made them especially compelling. Flowers got noticed. They stood out. Angiosperms evolved alongside the animals who interacted most intensively with them and, as this happened, in certain cases a kind of evolutionary love story began to unfold.

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Roses were the first cultivated flowers, but it’s never been entirely clear why. Whatever can be said for the medicinal properties of rose hips or rose water, there is no accounting for the sheer number of gardens devoted to the rose.

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How did roses so thoroughly romance the Western imagination that it became devoted to this flower above all others—in art, philosophy, literature, and even prayer?

How did roses become the quintessential symbols of both spiritual and romantic love?

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Some have said that the five petals of the first cultivated roses mirrored the five fingers of the human hand—that, because of that shape, early humans were already half in love with the rose.

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But if we loved roses enough to cultivate them in great number, roses seem to have also loved us in return. Plants and animals evolved together.

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They became what they are not because of qualities intrinsic to their nature but because of how they responded to and interacted with one another. If humans planted roses because roses were beautiful, roses taught humans what beauty is.

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Possibly, roses taught humans what love is. That, finally, is the only explanation for why we offered roses to the Mother Goddess in spring—and why we pray the rosary today.

We are in love. We have always been in love. What more is there to know?

🌹 𝑽. 𝑴𝒐𝒓𝒏𝒊𝒏𝒈𝒔𝒕𝒂𝒓 🌹

[zahramorningstar]

The Devil is God inverted. Falsehood is truth perverted. The spirit produces the form to be its true image; but, for all that the form does not always represent the true qualities of the spirit. The fool's paradise is the world of self-created illusions, without the recognition of the underlying eternal truth.

The Temple of Wisdom by Franz Hartmann.

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The rosary is one of the most readily identified symbols of Catholic faith—one that would seem to represent all that is most pious and conventional about Christian doctrine.

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Yet, hold a rosary from the loop so that the beads form a circle with the cross hanging down and it effortlessly reveals the first of its many secrets: The rosary forms the symbol for woman—a symbol that is far older than Christianity.

🌹

The word rosary refers to the garlands that were traditionally woven from roses and offered to the Virgin Mary in the springtime.

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But long before Mary, those same garlands were made as offerings to other goddesses by many other names.

🌹

Roses were offered to Venus, the Roman goddess of love and fertility, whose emblem was also a circle with a cross pendant.

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Before that, they were offered to Isis, the Great Mother of the ancient Mediterranean world.

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In Egyptian images created thousands of years before the Gospels, Isis holds an ankh, the hieroglyph for Life and a variation on the same familiar symbol—an oval with a cross dangling from it that looks exactly like a rosary.

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The first mention of a rosary-like devotion is over five thousand years old and refers to ajapamala, which in Sanskrit means “muttering garland.”

🌹

Like the word rosary, mala originally referred not to a circle of beads but to a sacred circle of flowers.

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Early on, men and women simply wove their chaplets of roses for the Goddess. Later, they entwined prayers and mantras with those flowers, eventually stringing beads into a circle to perform the same symbolic gesture.

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A rosary is a garland of prayers woven for the goddess.

🌹

The current form of the rosary emerged in the Middle Ages as Christianity extended its dominion across pagan Europe. People were forbidden from worshipping the Great Mother of their ancestors in any explicit way, but they were able to continue their devotion to her privately while holding on to their beads.

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In this way the rosary became a kind of church within the Church. Old statues of Isis nursing her baby, Horus, were refashioned as images of the Madonna and Jesus.

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And people continued to offer their garlands to the mother goddess every spring, even if their prayers now called that mother Mary.

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The rosary was a way of grafting devotion to the Virgin onto the rootstock of far older, more Earth-centered forms of goddess worship handed down from prehistoric times.

🌹

Buried in the soil of those areas of Europe where the rosary first flourished have been found hundreds of devotional figurines of the goddess that are tens of thousands of years old. Long before people recorded their histories in written records, long before they settled down to live in towns and cities, they trusted the guidance and wisdom of a Lady whose body they identified with the fertile soil beneath their feet. They knew that all things—including their own bodies—had been born from the sacred womb of that Earth Mother. Just as they knew that everything returned to her.

🌹

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♡ ~ The Way Of The Rose ~ ♡

[zahramorningstar]

[zahramorningstar]

Abraxas is the sun, and at the same time

the eternally sucking gorge of the void,

the belittling and dismembering devil.

The power of Abraxas is twofold; but ye see it not, because for your eyes the warring opposites of this power are extinguished.

What the god-sun speaketh is life.

What the devil speaketh is death.

But Abraxas speaketh that hallowed and acursed word which is life and death at the same time.

Abraxas begetteth truth and lying, good and evil, light and darkness, in the same word and in the same act.

Wherefore is Abraxas terrible.

It is splendid as the lion in the instant he striketh down his victim.

It is beautiful as a day of spring.

It is the great Pan himself and also the small one. It is Priapos.

It is the monster of the under-world, a thousand

armed polyp, coiled knot of winged serpents, frenzy.

It is the hermaphrodite of the earliest beginning.

It is the lord of the toads and frogs, which live in the water and go up on the land, whose chorus ascendeth at noon and at midnight.

It is abundance that seeketh union with emptiness.

It is holy begetting.

It is love and love's murder.

It is the saint and his betrayer.

It is the brightest light of day and the darkest night of madness.

To look upon it, is blindness.

To know it, is sickness.

To worship it, is death.

To fear it, is wisdom.

To resist it not, is redemption.

God dwelleth behind the sun, the devil behind the night. What god bringeth forth out of the light the devil sucketh into the night.

But Abraxas is the world, it's becoming and its passing.

Upon every gift that cometh from the god-sun the devil layeth his curse.

Everything that ye entreat from the god-sun begetteth a deed of the devil.

Everything that ye create with the god-sun giveth effective power to the devil.

That is terrible Abraxas.

It is the mightiest creature, and in it the creature is afraid of itself.

It is the manifest opposition of creatura to the pleroma and its nothingness.

It is the son's horror of the Mother.

It is the Mother's love for the Son.

It is the delight of the earth and the cruelty of the heavens.

Before its countenance man becometh like stone.

Before it there is no question and no reply.

It is the life of creatura.

It is the operation of distinctiveness.

It is the love of man.

It is the speech of man.

It is the appearance and the shadow of man.

It is illusory reality.

Seven Sermons - Carl G Jung

‘The bird struggles out of the egg. The egg is the world. Whoever wants to be born, must first destroy a world. The bird flies to God. That God’s name is Abraxas’ —

Demian, Herman Hesse

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The lily has a smooth stalk,

Will never hurt your hand;

But the rose upon her brier

Is lady of the land.

There’s sweetness in an apple tree,

And profit in the corn;

But lady of all beauty

Is a rose upon a thorn.

When with moss and honey

She tips her bending brier,

And half unfolds her glowing heart,

She sets the world on fire.

=============================

Christina Rossetti, ‘The Rose’.

[zahramorningstar]

Then Psyche, weak in body and soul, put on the cruelty of fate, in place of strength:

She raised the lamp to see what should be done, and seized the steel, and was a man at length in courage, though a woman!

Yes, but when the light fell on the bed whereby she stood to view the " beast " that lay there, — certes, then, She saw the gentlest, sweetest beast in wood — Even Cupid's self, the beauteous god! more beauteous, For that sweet sleep across his eyelids dim.

The light, the lady carried as she viewed,

did she blush for pleasure as it lighted him,

The dagger trembled from its aim unduteous;

And she . . . oh, she — amazed and soul-distraught, and fainting in her whiteness like a veil, Slid down upon her knees, and, shuddering, thought to hide — though in her heart — the dagger pale!

She would have done it, but her hands did fail to hold the guilty steel, they shivered so, —And feeble, exhausted, unawares she took

to gazing on the god, — till, look by look,

Her eyes with larger life did fill and glow.

She saw his golden head alight with curls, —

She might have guessed their brightness in the dark by that ambrosial smell of heavenly mark!

She saw the milky brow, more pure than pearls,

The purple of the cheeks, divinely sundered

By the globed ringlets, as they glided free,

Some back, some forwards, — all so radiantly,

That, as she watched them there, she never wondered to see the lamplight, where it touched them, tremble:

On the god's shoulders, too, she marked his wings shine faintly at the edges and resemble

A flower that 's near to blow.

The poet sings and lover sighs, that Love is fugitive; and certes, though these pinions lay reposing, The feathers on them seemed to stir and live as if by instinct, closing and unclosing.

Meantime the god's fair body slumbered deep,

All worthy of Venus, in his shining sleep;

While at the bed's foot lay the quiver, bow,

And darts, — his arms of godhead. Psyche gazed with eyes that drank the wonders in, — said, — " Lo, Be these my husband's arms?" — and straightway raised an arrow from the quiver-case, and tried Its point against her finger, — trembling till she pushed it in too deeply (foolish bride!)

And made her blood some dewdrops small distil, and learnt to love Love, of her own goodwill.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

♡ Elizabeth Barrett Browning ♡

~ Cupid and Psyche ~

Images - Veiled Psyche

[zahramorningstar]

Lift off, mount,

Swimming the cosmic deep

Eyes, full of depth, sparkling

Dark as the vastness of the sea

Feeling, wanting to drink them in endlessly

So much more than meets the eye

Traveler, wanderer, thru the passages of time

Twirling, ecstatic,

Dancing, whirling dervish

Myriad of odes to the mystical sufis

Voice honey,

Soothing the calmest of calamities

Companion of Aphrodite.....

♡Written By Me♡

[talonabraxas]

Aphrodite, Goddess of Love Talon Abraxas

Venus (named after Venus, the Roman goddess of love identified with Aphrodite). The Greeks themselves called the planet "Aster Aphrodites" (Star of Aphrodite).

[zahramorningstar]

The Rose is the perfume of the Gods, the joy of men, It adorns the Graces at the blossoming of love, It is the favoured flower of Venus. - Anacreon.