Esoterisk Sexualitet


Martial och venusiansk sexualitet

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Artikel om sexualitet ur Esoterisk synvinkel av Frater Sincerus Renatus.
Imperator Av The Hermetic Order Of The Golden Dawn-Sverige:

 

 

 

Min kommentar:

 

Personligen anser jag nog att Igra ger uttryck för väldigt gammalmodiga föreställningar som i stort sätt gör sexualiteten heteronormativ. Alla uttryck för sexualitet bör stå i fortplantningens tjänst och allt därutöver är “perversioner”.
Min egen åsikt är nog snarare att det är just ett begränsande av sexuella uttryck som föder obalans (Gamaliel-Yesod blir obalanserad). Många moderna sexologer verkar snarast obekväma med begrepp som parafili eller perversion . När det gäller våldtäkt så ser jag det inte som en sexuell avikelse utan snarare som en obalans i Geburah (som ju faktiskt trots svärdet som symbol är centripetal och restriktiv), dvs en våldstendens/dominansönskan som tar sig “sexuellt” uttryck, vill man vara Freudiansk så skulle det snarast vara ett analt uttryck.

Den Stora Riten.

När det gäller sexuella läggningar (inklusive BDSM osv) och mindre normativa utövningar så är det på tok för komplext för att analyseras enbart med ett par Sephiroth och är ett helt mysterium i sig själv. Inom många sex magiska utövningar så används principer som skulle kunna kallas tex sado-masochistiska, homoerotiska,fetishistiska osv både historiskt och i modern utövning (och i Judiska Kabbalistiska traditioner så är ju oftast det esoteriska “könet” på en Sephira avhängigt av kontext även om den har ett “allmänt kön”).
Din egen slutanalys är intressant. Själv har jag dessutom ofta associerat “manlig” sexualitet med Tiphareth (centrifugal och egostyrd) och “kvinnlig” med Yesod (centripetal och idealstyrd).

Baphomet. Balanserandet och trancenderandet av alla motsatser.

 

Min personliga åsikt är att sexualiteten spelar en stor roll andligt, socialt, fysiskt och känslomässigt, konstnärligt, intellektuellt som går långt bortom (fysisk) fortplantning.

Dessutom så talas det ofta om Qliphoth i Esoteriska sammanhang i väldigt kvalitativa termer snarare än kvantitativa. Det var influx av Ohr (Aur) som spräckte Kelim, kort sagt inflöde av Gudomlig/kreativ kraft spräckte kärlen.

Två av något som balanserar ut varandra och inte generellt överflödar systemet är Sephirothiska.

En kvalitet som tar över och lämnar en obalans i systemet riskerar att bli Qliphothisk.

Detta är väl tämligen “basic” Kabbalah?

Att totalt ägna hela livet åt en enda Mitzvah skulle likt förbannat bli en obalans.

Mycket som i exoteriska sammanhang skulle anses “omoraliskt”, balanserat med sin motsats och i en “dos” lämplig för helheten leder till trancendence bortom båda dessa principer.

Babalon rider på Besten. En helt receptiv natur, med andlig avsikt färdas framåt på sin “djuriska” rent biologiska sida. “Love under will”. Binah/Neschamah använder Yesod och Malchut/Nephesh för att uttöka sin upplevelse, balansera motsatser och trancendera. Notera att Jesus red in i Jerusalem på en åsna (traditionellt associerad med Satan), ett envist djur använt som bärare av ryttare och egendom.

Jag känner massvis med bögar, transor, sadister, masochister, voyeourer och exibitionister av de mest varierande slag.

De enda “perversa” jag känner till är de som helt frånsäger sig hela principen eller förfalskar sin egen natur för att glädja en övernaturlig varelse.

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Energy


I have writen in another place about keeping your inner feelings, plans, dreams and thoughts secret, lest people poop on them.

In short, what is most valuable to you, especially your dreams, should not be profaned by (however well meaning) naysayers and others.

One reason for why Magickal ceremonies and rituals are usually kept rather secret.

Their power would be diminished by telling “the world” about them.

Symbolized by the fact that spirituality, including Magick, Mysticism,Yoga and pure Religion (of a more than intellectual kind) belongs over the abyss on the Etz Chaii (Tree of Life).

That is Yechida, Chia and Neschamah (Kether,Chokmah and Bina).

In other word, hidden from the cosmos, or in this case the rational mind (Ruach).

I have begun to think about energy waste and distraction in my own life.

The more boring my life is, the more it gets posted on Facebook and similar places.

If my life was more interesting i might not WANT to reveal everything and even if i did, i would be too occupied experiencing it.

Maybe our posting of every fart on social medias rob us of power, a leakeage of sorts by throwing our whole inner self out there, unprotected and bare for anyone to scrutinize, judge or even insult for the heck of it.

It seems a whole lot of time is spent either attacking or defending ideologies, sexualities, spiritualities and so on.

In Freemasonry, they have a guy called the “Tyler” outside the door of the Temple, guarding it from intrusion.

If you see your life, your mind, your plans as a Lodge….do you have a Tyler? Does everything in there have the correct passwords and tokens?

That is, has thoughts, emotions, habits that are really unfamiliar to your spirituality, your sexual orientation, your ideology……simply YOU as an individual, snuck in?

I´m not talking about seeing others point of views, i´m talking about the bombardements of culture, telling you what is “right and wrong” (are you a Buddhist with largely Christian ethics because you where brought up/live in a Christian culture for instance?), telling you that you are “fat” despite the fact that you are skinnyer than Marilyn Monroe simply because our ideals have gone haywire?

Are we putting ourselves up as targets and then whine when we are judged by cretins?

It is one thing to bravely stand up for something, another to paste yourself everywhere out of shear Narcissism.

Another thing, now a big part of my (Spiritual) work is the backwards look.

I have been living in yesterday, in memories for too long.

That includes trying to become what i was again.

Isnt the whole work one of transformation?

Shouldnt we reinvent ourselves?

Symbolically one could see it as pure energy (and that is what it is, even nif not in form of a ray or anything similar).

Concentrated in one place it is stronger than if leaking in every direction.

Balanced it affects more than unbalanced.

Aiming it in the wrong direction, or several directions diminishes it.

Experinces and lessons learned are one thing, living a rerun of yourself another.

Aim for the next you.

It should be said that inspiration fuels the Temple so utter silence and an introvert attitude is not what i´m talking about (energy must be in motion).

Simply a moderation and caution with spillage.

Pearls before swine being the perfect metaphor.

The Romanticist


 

Just as you might look into the eyes of a lover, the Romanticist doesent long back to a lost time, nor see´s beauty and life in the noice of man made pride. He is not “green” or in that sense radical. He is simply to busy experiencing it, nature, life without man made laws. He doesent have to create glory, it unfolds itself before him on his own accord. If there is divinity, it is not an eternal God, nor a created one or a stuck pantheon, but what presents itself to him there and now. In the middle of the great artwork of experience.

Music: Massenet´s “Meditation” performed by Yo Yo Ma.

Is there any such thing as total freedom?


Source: The Liberated Mind

http://aliberated-mind.blogspot.com/2010/07/is-there-any-such-thing-as-total.html

 

Is there any such thing as total freedom? And of far more significance, are we aware that the very answering of this question is a form of bondage? That is, upon looking at this question does one see the fact that any movement of mind in a particular direction creates an illusion of arriving somewhere, in this case, arriving at an answer? Generally speaking, if the answer is: ‘yes, there is such a thing as total freedom’ then it is implied that I somehow know what that freedom is, what it looks like, or where it can be found. All implies a place in the mind where I am to arrive at an answer, a place of security, stability, knowing.

And if one were so convinced that they found the answer one would also be convinced that they could show others, teach others, bring others, convince others of this truth. This, of course, is nothing other than bondage, nothing other than the conditioned movement of mind, that of knowing, that of certainty, that of authority and enslavement to that authority. And if I say: ‘no there is not such a thing as total freedom’ then the question dies, the inquiry ends, and I am left with a purely mechanical life of habitual mind movements, psychological insecurity, and the consequences of such a marriage.

Of course, as we’ve said, which ever answer sways me I can convince myself of its truth and therefore attempt to convince others, defending this unconsciously manufactured truth as if it were an aspect of my very being, which inevitably leads to one or another forms of violence, seeing as my fixed position puts me in conflict with the opposite position, which is equally as fixed. So how about the perspective, the middle path, which says ‘there may be such a thing as total freedom but I do not know what it is’. All I know is that I am currently bound, i am currently not free. I’m bound by my body, its physical capabilities and limitations, I’m bound by the conditions of my life, my culture, my upbringing, my experiences, the power of my capacity for memory, the way my mind moves, my constitution, the period of time I live in, etc. I know that I am bound in these ways, and many, many others. So what? Where does this leave us?

Doesn’t it leave us with exactly what we presently are, and we therefore have the possibility of looking directly at what’s left, all that I am, all that I am currently aware of, looking at my current state of being bound? And in this alternative position of not knowing we all share an equal ability and understanding, don’t we? We are each bound and we can each share with one another the ways in which we are aware of being bound and how we experience that bondage. There is no longer an authority, inside or out. As we share in our common experience we learn to understand one another, our perspectives and how they bind us, our opinions and how they bind us, our conditions and how they bind us, etc. In this sharing there is no conflict between me and you because no one is trying to convince the other of anything, none of us are trying to manipulate the other or get them to change themselves, their perspective, or mind, because again, we are not pursuing an ‘answer’ nor are we convincing one another of a ‘correct’ or ‘superior’ position.

We are only collectively, passively watching the movement of mind as it clings to varying positions due to its particularly conditioned, momentarily relative, mental landscape. We are simply discovering, together, the limitations/boundaries/bondage of the mind and the lives we share, hence we are sharing in the experience of mind and body, and the limitations of each, as one body and one mind. We are sharing in observing, and discovering together, the accumulating movement of mind as it operates without distortion or resistance. And as this inquiry continues we share in the realization that we can, without compulsion or conflict, be aware of an ever widening understanding of the ways and means of our own bondage, the nature and movement of mind and body. And as this network of bondage comes into clearer and clearer view, as the interrelatedness of all matters of life, mind, and bondage to them, reveals itself, there is the possibility of discovering that this very seeing, this very observation, is the other, is total freedom.

Neopaganism in Europe


A study by Ronald Hutton compared a number of different sources (including membership lists of major UK organizations, attendance at major events, subscriptions to magazines, etc.) and used standard models for extrapolating likely numbers. This estimate accounted for multiple membership overlaps as well as the number of adherents represented by each attendee of a Pagan gathering. Hutton estimated that there are 250,000 Neopagan adherents in the United Kingdom, roughly equivalent to the national Hindu community.

Wiccans gather for a handfasting ceremony at Avebury in England.

A smaller number is suggested by the results of the 2001 Census, in which a question about religious affiliation was asked for the first time. Respondents were able to write in an affiliation not covered by the checklist of common religions, and a total of 42,262 people from England, Scotland and Wales declared themselves to be Pagans by this method. These figures were not released as a matter of course by the Office of National Statistics, but were released after an application by the Pagan Federation of Scotland. From a British population of 59 million this gives a rough proportion of 7 Pagans per 100,000 population. This is more than many well known traditions such as RastafarianBahá’í andZoroastrian groups, but fewer than the ‘Big Six’ of ChristianityIslamHinduismSikhismJudaism and Buddhism. It is also fewer than the adherents Jediism, whose campaign made them the fourth largest religion after Christianity, Islam and Hinduism.

The UK Census figures do not allow an accurate breakdown of traditions within the Pagan heading, as a campaign by the Pagan Federationbefore the census encouraged Wiccans, Heathens, Druids and others all to use the same write-in term ‘Pagan’ in order to maximise the numbers reported. The PaganDASH campaign actively worked with the ONS to amend the rules for The 2011 UK Census, allowing pagans to write their denomination in the form “PAGAN – path”. This was to reduce problems as encountered in the 2001 Census such as a range of Neopagan paths being counted under atheist.

Census figures in Ireland do not provide a breakdown of religions outside of the major Christian denominations and other major world religions. A total of 22,497 people stated ‘Other religion’ in the 2006 census; and a rough estimate is that there are 2,000–3,000 practicing Pagans in Ireland as of 2009. Numerous Pagan groups – primarily Wiccan and Druidic – exist in Ireland though none are officially recognised by the Government. Irish Paganism is often strongly concerned with issues of place and language.

A neopagan graveyard in Iceland

Paganism in Scandinavia is dominated by Ásatrú (Forn SedFolketro). The Swedish AsatruSociety formed in 1994, and in Norway theÅsatrufellesskapet Bifrost formed in 1996 and Foreningen Forn Sed formed in 1999. They have been recognized by the Norwegian government as a religious society, allowing them to perform “legally binding civil ceremonies” (i. e. marriages). In Denmark Forn Siðr also formed in 1999, recognized in 2003 and in Sweden Nätverket Gimle formed in 2001, as an informal community for individual heathens. Nätverket Forn Sedformed in 2004, and has a network consisting of local groups (blotlag) from all over Sweden.

In German-speaking Europe, Germanic and Celtic Paganism co-exist with Wicca and Neoshamanism. Paganism in Latin Europe (France, Italy, Spain) focuses on Neo-Druidism and Esotericism based on megalith culture besides some Germanic Pagan groups in areas historically affected by Germanic migrations (Lombardy). Paganism in Eastern Europe and parts of Northern Europe is dominated by Baltic and Slavicmovements, rising to visibility after the fall of the Soviet Union (except for Latvian Dievturība which has been active since 1925). Since the 1990s, there have been organized Hellenic groups practising in Greece.

A ceremony at the annual Prometheia festival of the Greek polytheistic group Supreme Council of Ethnikoi Hellenes, June 2006.

The Church of the Guanche People is a Pagan sect founded in 2001 in the city of San Cristobal de La Laguna (TenerifeCanary Islands,Spain). According to its followers this organisation aims to revive and spread the pagan religion of the Guanche people. It was founded by a group of Canarian citizens, devotees of the goddess Chaxiraxi. The Church of the Guanche People performs baptisms and weddings according to aboriginal Guanche forms. On December 14, 2003, the first wedding for more than 500 years was held according to the aboriginal Guanche rite on the island of Tenerife. In 2008 the group had approximately 300 members.

Pagan


Pagans – 1 – Sexy Beasts

Pagans – 2 – Magic Moments

Pagans – 3 – Band of Brothers

Pagans – 4 – Sacred Landscape