martes, 20 de marzo de 2012

SEX, MAGIC AND THE OCCULT (PART 1: SEX AND THE CHURCH)

"Contemporary religion can never ignore the embers of desire and sexual longing. Burning belief is always on burning sex"
- Ernst  Bergmann.

This is the reason of the pathetic religions nowadays. 


The religion of the Goddess, wherever it was practiced throughout history, has always been sex positive. The most famous of the ancient rituals is the Hieros Gamos, or Sacred marriage ritual. Records of this ceremony have been dated as far back as early Sumerian, about 5500 years ago. In this ritual the high priestess acting as avatar of The Goddess had sex with the ruler of the country to show the Goddess's acceptance him as ruler and caretaker of her people. Here is part of the ceremony as translated from an ancient Sumerian poem. 

The High Priestess, acting for Inanna, is speaking to Dumuzi the new king.




My vulva, the horn,
The boat of Heaven,
Is full of eagerness like the young moon.
My untilled land lies fallow.
As for me, Inanna,
Who will plow my vulva?
Who will plow my high field?
Who will plow my wet ground?
As for me, the young woman,
Who will plow my vulva?
Who will station the ox there?
Who will plow my vulva?











Each of the modern religions gave up their attempt at spiritual sexuality, due to pressure from Judaeo-Christian religions. Sex is no longer just a religious issue, it is a political issue. From the mayors and councilmen of cities, legislators and governor, to the President, the politics of sex demands an outward profession of the Judaeo-Christian ethics. A politician is required to parade his wife, children, church attendance and sexual fidelity before the public as a sign of his character. In this land of the free where there is supposedly freedom of religion, we are slaves to Judaeo/Christian traditions which promote a male patriarchal order as "family values".

 



The sexuality of the Goddess has been feared by men from their beginning and Her sexuality is feared today. Christian fundamentalists are in dread of a sex-positive religion which will have a greater appeal then their sex-negative, ascetic doctrines. Christians fear the haunting shadows of their forgotten ancestors--those ancients who worshipped the pagan goddess and the Goddess in Her temples and groves--who still bring up images of hidden memories of her priestesses in their subconscious who speak a truth which Christians openly deny.


Decadence in art





Sin is no sin when virtue is forgot.
It is so good in sin to keep in sight
The white hills whence we fell, to measure by . . .
Ah, that's the thrill! . . .
First drink the stars, then grunt amid the mire.

Richard Le Gallienne, from "The Décadent to His Soul"

"Decadence" conjures various images of 1890s England:

1. "Perversity" and "degeneration" in life and art (celebrating the "unnatural" and "unhealthy")
2. A devotion to artifice (fetid hothouses), where monstrous and seemingly artificial orchids are cultivated as a challenge to nature and assertion of human cunning
3. An artistic and literary protest against a spiritually bankrupt civilization
4. Experimentation in life and art (a Blakean belief that "the road of excess leads to the palace of wisdom")

In the broad sense, a historical period marked by decline or decay. The term became associated with a group of 19th-century, fin-de-siècle authors/artists who sought inspiration, both in their lives and in their writings, in aestheticism (art for art's sake). In reaction to the naturalism of the European realists, the decadents espoused that art should exist for its own sake, independent of moral and social concerns. The epithet was first applied in the 1880s to a group of self-conscious and flamboyant French poets, who in 1886 published the journal Le Décadent. The decadents venerated Baudelaire and the French symbolists, the group with whom they are often mistakenly identified. In England the decadent movement was represented in the 1890s by Oscar Wilde, Ernest Dowson, and Aubrey Beardsley (read "Ballad of a Barber" here) and the writers of the Yellow Book. J. K. Huysmans's À Rebours (1884) and Wilde's Picture of Dorian Gray (1891) present vivid fictionalized portraits of the 19th-century decadent-his restlessness, his spiritual confusion, and his moral inversion.





Aesthetes and Decadents of the 1890s
Points of Departure


1. Assumptions underlying much of the poetry, fiction, and art

An (anti-Romantic) belief in original sin and in fallen man and nature; omnipresence of evil and the grotesque; lack of health, balance, and innocence. 

2. Mood and tone

• ennui
• incompleteness
• nostalgia
• sense of loss
• exile
• isolation. 

3. Imagery

• trance and dream
• life as a drama, dance, or puppet show
• jewels and instances of extreme artifice (the anti-natural), such as (a) masks, (b) Byzantine goldwork, and (c) cosmetics, and (d) the dandy;
• particularly ornate, perverse, or unnatural examples of natural phenonena, such as orchids and peacocks.
• perverse people, customs, and events in ancient Rome and Egypt
• instances of transience (butterfly, flower, sunset, autumn, self). 

4. Goal or theme

Incomplete and unsuccessful attempts to escape the human condition by means of posing, artifice, and evil, all of which are conceived of as unnatural and therefore better than nature. 

5. Techniques 

An emphasis on brief lyric forms (cp. Romanticism) and a corollary concentration upon intense moments, climaxes of insight, or spots of time and memory.
These epiphanies and perfect moments often connected with landscapes or scenes, thus preserving an instant of time in an "artificial" form (compare Tennyson's "Mariana").
Central technique of implicit contrast that often involves both extreme or hyperbolic juxtapositions and a reference to standards or beliefs for intense effect in which the speaker supposedly does not believe. As Richard Le Gallienne writes in "The Décadent to His Soul" (English Poems,1892), "Sin is no sin when virtue is forgot. / It is so good in sin to keep in sight. . . Ah, that's the thrill!

A corollary use of allusion almost entirely for emphasis or effect -- as opposed to more traditional allusions both for effect and also to locate a work or statement ideologically. Thus, whereas Wordsworth or Tennyson use complex allusions to Christianity as a means of communicating their own more or less orthodox belief, Decadents like Dowson do so more for the impact produced by taking something religious, say, a sacrement, for an aesthetic effect. This technique, which the Decadents often use to make themselves appear self-consciously naughty, become a staple of Modernism.


Artists and Writers

    •      Konstantin Balmont
    •      Charles Baudelaire
    •      Franz von Bayros
    •      Aubrey Beardsley
    •      Max Beerbohm
    •      Mateiu Caragiale
    •      Jan Frans De Boever
    •      Remy de Gourmont
    •      Ernest Dowson
    •      Gabriele d'Annunzio
    •      Guido Gozzano
    •      Joris-Karl Huysmans
    •      Vojislav Ilić
    •      Alfred Kubin
    •      Comte de Lautréamont
    •      Jane de La Vaudère
    •      Arthur Machen
    •      Octave Mirbeau
    •      Robert de Montesquiou
    •      George Moore
    •      Gustave Moreau
    •      Edvard Munch
    •      Gérard de Nerval
    •      Vincent O’Sullivan
    •      Rachilde
    •      Odilon Redon
    •      Charles Ricketts
    •      Arthur Rimbaud
    •      Frederick Rolfe
    •      Félicien Rops
    •      Georges Rodenbach
    •      Arthur Schnitzler
    •      Eric Stenbock
    •      Franz Stuck
    •      Arthur Symons
    •      Emile Verhaeren
    •      Paul Verlaine
    •      Auguste Villiers de l'Isle-Adam
    •      Oscar Wilde

       References:
      Victorian web
      Decadence
       

      lunes, 19 de marzo de 2012




      LILITH. Ink on paper. Art by Héctor Pineda

      Having decided to give Adam a helpmeet lest he should be alone of his kind, God put him into a deep sleep, removed one of his ribs, formed it into a woman, and closed up the wound, Adam awoke and said: 'This being shall be named "Woman", because she has been taken out o f man. A man and a woman shall be one flesh.' The title he gave her was Eve, 'the Mother of All Living.'

      Some say that God created man and woman in His own image on the Sixth Day, giving them charge over the world; but that Eve did not yet exist. Now, God had set Adam to name every beast, bird and other living thing. When they passed before him in pairs, male and female, Adam—being already like a twenty-year-old man—felt jealous of their loves, and though he tried coupling with each female in turn, found no satisfaction in the act. He therefore cried: 'Every creature but I has a proper mate!',and prayed God would remedy this injustice.

      God then formed Lilith, the first woman, just as He had formed Adam, except that He used filth and sediment instead of pure dust. From Adam's union with this demoness, and with another like her named Naamah, Tubal Cain's sister, sprang Asmodeus and innumerable demons that still plague mankind. Many generations later, Lilith and Naamah came to Solomon's judgement seat, disguised as harlots of Jerusalem'.

      Adam and Lilith never found peace together; for when he wished to lie with her, she took offence at the recumbent posture he demanded. 'Why must I lie beneath you?' she asked. 'I also was made from dust, and am therefore your equal.' Because Adam tried to compel her obedience by force, Lilith, in a rage, uttered the magic name of God, rose into the air and left him.

      Adam complained to God: 'I have been deserted by my helpmeet' God at once sent the angels Senoy, Sansenoy and Semangelof to fetch Lilith back. They found her beside the Red Sea, a region abounding in lascivious demons, to whom she bore lilim at the rate of more than one hundred a day. 'Return to Adam without delay,' the angels said, `or we will drown you!' Lilith asked: `How can I return to Adam and live like an honest housewife, after my stay beside the Red Sea? 'It will be death to refuse!' they answered. `How can I die,' Lilith asked again, `when God has ordered me to take charge of all newborn children: boys up to the eighth day of life, that of circumcision; girls up to the twentieth day. None the less, if ever I see your three names or likenesses displayed in an amulet above a newborn child, I promise to spare it.' To this they agreed; but God punished Lilith by making one hundred of her demon children perish daily; and if she could not destroy a human infant, because of the angelic amulet, she would spitefully turn against her own.
      Volatum ergo sum. Digital art by Héctor Pineda
      In the International Exhibition "Surrealisms Now!" Coimbra Portugal, 2010.