#balance to greater individual freedom

[inthegardenpraying]

Molly Kazan objected, feeling that the parallel was a false one, since witches manifestly did not exist, but Communists did. It was an objection later echoed by others, but not one accepted by Miller. | For, as he has pointed out, not only was Tituba in all probability practicing voodoo on that night in 1692, but witchcraft was accepted as a fact by virtually every secular and religious authority. | To that end he quotes the eighteenth-century British jurist Sir William Blackstone as insisting that it “is a truth to which every nation in the world hath in its turn borne testimony,” and John Wesley, founder of Methodism, as stating, “The giving up of witchcraft is, in effect, giving up the Bible.” | Indeed, by the end of the seventeenth century an estimated two hundred thousand people worldwide had been executed as witches. | The question is not the reality of witches but the power of authority to define the nature of the real, and the desire, on the part of individuals and the state, to identify those whose purging will relieve a sense of anxiety and guilt. | What lay behind the procedures of both witch trial and political hearing was a familiar American need to assert a recoverable innocence even if the only guarantee of such innocence lay in the displacement of guilt onto others. | To sustain the integrity of their own names, the accused were invited to offer the names of others, even though to do so would be to make them complicit in procedures they despised and hence to damage their sense of themselves. | And here is the root of a theme that connects virtually all of Miller’s plays: betrayal, of the self no less than of others. --------------------------------------------------------- The Salem tragedy, which is about to begin in these pages, developed from a paradox. | It is a paradox in whose grip we still live, and there is no prospect yet that we will discover its resolution. | Simply, it was this: for good purposes, even high purposes, the people of Salem developed a theocracy, a combine of state and religious power whose function was to keep the community together, and to prevent any kind of disunity that might open it to destruction by material or ideological enemies. | It was forged for a necessary purpose and accomplished that purpose. But all organization is and must be grounded on the idea of exclusion and prohibition, just as two objects cannot occupy the same space. | Evidently the time came in New England when the repressions of order were heavier than seemed warranted by the dangers against which the order was organized. | The witch-hunt was a perverse manifestation of the panic which set in among all classes when the balance began to turn toward greater individual freedom. | Miller, Arthur. The Crucible

[natalieh007]

Okay I am so into Camus and Sartre beef. So this is a little recap.

So Sartre was Marxist and Camus was not (he was in communist party but he got the fuck out as fast as he could). Also another problem Sartre believed that violence and wars could create greater good, on the other side Camus was all about a peace.

So they were friends (and rivals) for a while and then their different opinions started to show up. Then an argument broke out, but was initially confined to a relatively small group of mutual friends of the two of them. THEN Camus wrote a letter in which he wrote "hell is other people", it was kinda easy to imagine that he was referring to Sartre.

‘Absolute freedom is the right of the strongest to dominate,’ Camus wrote, while ‘absolute justice is achieved by the suppression of all contradiction: therefore it destroys freedom.’ The conflict between justice and freedom required constant re-balancing, political moderation, an acceptance and celebration of that which limits the most: our humanity. ‘To live and let live,’ he said, ‘in order to create what we are.’

That is what Camus wrote in The Rebel and Sartre was like “EWWWW” not very communist of Camus (as far as Sartre was concerned, he thought that it was possible to achieve perfect justice and freedom – that described the achievement of communism. Under capitalism, and in poverty, workers could not be free. Their options were unpalatable and inhumane: to work a pitiless and alienating job, or to die. But by removing the oppressors and broadly returning autonomy to the workers, communism allows each individual to live without material want, and therefore to choose how best they can realise themselves. This makes them free, and through this unbending equality, it is also just. THE PROBLEM is that, for Sartre and many others on the Left, communism required revolutionary violence to achieve because the existing order must be smashed.) And they were close friends at that time so instead of, I guess, TALK IT OUT like Sartre telling Camus „you know what ? I think the rebel was shit” and Camus being like „okay you epitome of hell” or just being like „we don’t have to agree on everything”, Les Temps Modernes – Sartre’s journal (it was edited by him) PUBLISHED LIKE FEW MOTHS AFTER THE LETTER a critical review of The Rebel - sold out three times over. And like it was year 1951 in which Sartre published just one work and it wasn’t successful BUT THE REWIEW FOR SURE WAS (Sartre’s diss track could be banger)

Anyways then Sartre wrote a public letter about Camus. He wrote that their friendship wasn’t easy but he’s gonna miss it AND THAT Camus is philosophically incapable ??

And that was a final straw so they never spoke to each other again.

BUT 15 years after Camus’s death Sartre was asked about their friendship AND Sartre said that Camus was probably his last good friend.

My conclusion is that if they were alive they would love mean girls (don’t ask me why.)

In case u didn’t read The Rebel or you don’t remember, in the book, Camus gave voice to a roughly drawn ‘philosophy of revolt’. This wasn’t a philosophical system per se, but an amalgamation of philosophical and political ideas: every human is free, but freedom itself is relative; one must embrace limits, moderation, ‘calculated risk’; absolutes are anti-human. Most of all, Camus condemned revolutionary violence. Violence might be used in extreme circumstances (he supported the French war effort, after all) but the use of revolutionary violence to nudge history in the direction you desire is utopian, absolutist, and a betrayal of yourself.)

[imthepunchlord]

Expanded Miraculous Changes to Canon Miraculous

So with this post, it sent me down a little rabbit hole just thinking about Chinese Miraculous and how they're set up, and this want to just, try and make them work. Make them make sense.

As one of the big major issues for Miraculous is that, they just exist. And that's it. Only thing we truly know is that they, for sure, are meant to be used for good, and were used to help humanity.

But we don't have anything on why. Why are certain Miraculous grouped together? Why are Ladybug and Cat yin-yang? Why are the 5 specifically based on Wu Xing? Why are the Seven grouped together? Why are the Zodiac grouped together? Did they come before or did they inspire the Legend of the Zodiac Race? What is the role of all Miraculous? What do these groups do that's different from each other?

We just don't have these answers.

So the idea behind this post is to just, delve into plausible lore and given some idea. Some of which will just work off what I've thought about before.

The Zodiac

The Zodiac I think would've best served working off individual growth. Tying them to virtues could be great as there are a lot of virtues out there, but there's also a lot that are similar in meaning. And it can work off the Zodiac tied to personality traits and certain animals embody certain virtues, like Dog can be tied to Loyalty, Rooster to Honesty, Pig to Wisdom, Ox to Determination, Goat to Creativity, ect..

It can nicely add to what Zodiac should go to who, who needs to learn these virtues.

The Bagua

Since The Shanghai Special brought up the Prodigious tied to Bagua, which is apart of Taoism and tied to Wu Xing and yin-yang, and it was a prior concept plan for Miraculous; Bagua did feel fitting to be Miraculous and apart of the Chinese Miracle Box. It does expand the numbers, bumping the 19 to 27/28, but there is also solid background to work off of that can make it plausible to exist. Additionally, there are a few animals that should exist as Miraculous when tied to China that have yet to appear (like Bear, Crane, Deer, Lion, Mantis, and Eagle).

Core idea is that these Miraculous would bring forth what Bagua represents, covering what people may want or what they need.

Bear represents family, ancestry, and foundation. It comes to assist those who feel isolated.

Fish is tied to wealth, prosperity, and opportunity. Coming to those who are in need of financial aid.

Songbird is tied to reputation, expression, and fame. Coming to those who desire to be known or to change perspective.

Crane is tied to romantic love, union, and kinship; seeking to be the matchmaker and to help those desire love find love.

Deer is tied to creativity, inspiration, and projects; to help boost productivity, find inspiration, and inspire creation (it does technically stand for children and the future, but it's not easy to do a Miraculous power related to that).

Eagle is tied to travel, community, and guidance. Working off those in need of freedom, connection, or a change of pace.

Lion is tied to purpose, change, and ambition; helping those find their calling.

Mantis is tied to knowledge, learning, and wisdom; seeking to help those expand their perspective.

The maybe bonus, Snake (with Sass made to be a Cobra instead), the possible unofficial 9th member of the Bagua, reflecting balance, duality, vitality, and energy. Comes to those in need of harmony or energy. Partly incorporated Snake as it's one of those animals that has a lot to it and you could do a lot with, so might be nice to have more for it. It's a reason I dabble in the snake renling yesterday. And given the 9th slot of Bagua represents yin-yang, I thought of a possible additional unique role this could play...

The Seven

The Seven I'm thinking should have the role tied to being THE defenders and preservers of humanity, fighting for the greater good and keeping balance. Typically, the focus is fighting for the greater good, and individual growth and needs aren't as prioritized (you can still learn and grow with them, it's just not a kwami priority in contrast to the Zodiac and Bagua kwamis).

And to play off yin-yang exists everywhere, and Wu Xing is heavily tied to the concept and goes through cycles, the idea is that, as a safeguard against the wish, who are the wish granting duo will alternate by lunar year, and all would have themes to work off recreating reality:

Ladybug and Cat are Creation and Destruction.

Butterfly and Bee are Chaos and Order.

Fox and Peafowl are Deception and Truth.

Turtle doesn't have a set counterpart in the Seven, and instead is meant to be the mediator and peacekeeper between conflicting pairs.

Potentially, Turtle could also be a key in undoing a wish, and if there's the unofficial 9th member of Bagua that is the Snake, that could be Turtle's counterpart and help undo a wish made.

If this Snake was more Ouroborus themed (and Sass was more music based), given power ideas I had in mind for Turtle, these two could echo Time and Space. Which can be big enough concepts you can get them being split into two different groups, but you can also get them having the ability to undo a recreate reality.

Extra bonus that Turtle and Snake are a pair in Chinese mythology, commonly counted together in the Four Symbols.

And both are tied to creation myths in China, which has another turtle and snake mentioned together with Nuwa (creator goddess who is a human headed snake) and Ao (world turtle); though their relation isn't so pleasant in contrast to the Black Turtle.

To those who stopped to read, thanks for reading. Hopes this helps give something more to Miraculous and the groups that exist/can exist. As I feel all Miraculous are lacking in individuality and it wouldn't hurt to have defined rolls or purpose to them.

[astrojulia]

Cancer Sun + Moon

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✧.* Aries Moon: The Aries Moon infuses you with capability and competitiveness, coupled with a keen business acumen and an innate knack for understanding others. While a comfortable and nurturing home is essential to you, you might find yourself easily bored if confined within its walls for extended periods. This unique blend of concern and restlessness propels you forward, encouraging growth and change.

✧.* Taurus Moon: The Taurus Moon enhances your caring, helpful, and affectionate nature, particularly when it comes to matters of home and family. Your artistic talents are a source of strength, and you possess the ability to dedicate yourself to endeavors such as music or meditation. Alternatively, your skills in business and management may come to the fore, although your accommodating nature could occasionally hinder your progress.

✧.* Gemini Moon: The Gemini Moon endows you with a deceptive slowness that belies your true intelligence and cleverness. Your seriousness and charm combine seamlessly, making you a competent and accomplished individual. This versatility extends to both the realm of politics and sales, where your abilities shine. Even sports hold potential for your success.

✧.* Cancer Moon: With a Cancer Moon, emotions flow like the tides, binding you firmly to your family roots. You possess a profound understanding of the needs of others, and your generosity knows no bounds. However, the ever-shifting currents of your moods might lead to moments of isolation and introspection. Your connection to the past and your ability to empathize could mark you as an adept historian.

✧.* Leo Moon: Beneath your helpful and sympathetic exterior lies emotional vulnerability. While you care deeply for family and friends, your high standards can occasionally be a double-edged sword. Balancing your nurturing instincts with self-care becomes crucial in maintaining your well-being.

✧.* Virgo Moon: The Virgo Moon positions you ideally for careers in nursing, medicine, and practical assistance to others. Your attention to detail and remarkable memory set you apart. In times of emotional distress, you might retreat into isolation. Your commercial aptitude, mixed with a touch of obstinacy, makes you an excellent salesperson, even if occasional worries arise.

✧.* Libra Moon: The Libra Moon bestows upon you both commercial prowess and a profound appreciation for beauty and harmony within your family. Your artistic flair and aesthetic sensibilities contribute to your charm, yet they might also pose challenges in realizing your ideas fully.

✧.* Scorpio Moon: Under the influence of the Scorpio Moon, your strong intuition is accompanied by frequent mood swings, creating a complex emotional landscape. The struggle to maintain a positive outlook on life might be a recurring theme. Nevertheless, your magnetic presence is impossible to ignore, drawing others into your enigmatic orbit.

✧.* Sagittarius Moon: The Sagittarius Moon fuels your quest for emotional freedom and infuses you with an idealistic perspective. You dare to dream beyond rational boundaries, seeking greater fulfillment and growth than conventional paths may promise.

✧.* Capricorn Moon: The Capricorn Moon nurtures your business acumen, intuition, and strategic cunning, all of which contribute to your potential for success. However, the same attributes might occasionally lead to shortcuts or overly frugal practices. Balancing ambition with ethical considerations becomes essential.

✧.* Aquarius Moon: An Aquarius Moon endows you with a brilliant mind and skillful political prowess, all wrapped in a quiet exterior. Your ability to communicate effectively ensures that your viewpoints are well-received. Your penchant for seizing opportunities is driven by a desire to advocate for your ideas.

✧.* Pisces Moon: The Pisces Moon amplifies your sensitivity and intuition, often causing you to prioritize others' needs over your own. While your empathy is admirable, remember to attend to your own well-being. You're drawn to fields where you can aid the less fortunate, be it people or animals, reflecting your compassionate nature.

Extra Sources: Drawing by Destina Eroland; Template by dayslily on tumblr

(CC) AstroJulia Some Rights Reserved

[coven-of-genesis]

Life path numbers

Life path numbers are a significant aspect of numerology, which is the study of numbers and their spiritual meanings. Your life path number is determined by your date of birth and is believed to provide insight into your life's purpose, strengths, and challenges. To calculate your life path number, add up the digits of your birthdate until you obtain a single-digit number or a master number (11, 22, or 33).

Here is a brief explanation of the life path numbers:

Life Path Number 1: Individuals with this life path number are natural-born leaders. They possess strong independence, creativity, and ambition. They are driven to achieve their goals, often paving their own unique path. Challenges for number 1 individuals may include developing patience and avoiding a tendency to become too self-centered.

Life Path Number 2: People with a life path number 2 have a natural inclination for diplomacy, cooperation, and harmony. They excel in partnerships and collaborative endeavors. They value relationships and seek to create balance in their lives. Number 2 individuals may need to overcome a fear of confrontation and assertiveness.

Life Path Number 3: Individuals with life path number 3 possess great creative expression, communication skills, and a joyful outlook on life. They are often drawn to artistic pursuits and possess a charismatic and optimistic personality. Challenges for number 3 individuals may involve finding focus and discipline amidst scattered interests.

Life Path Number 4: Those with a life path number 4 are grounded, reliable, and hardworking. They excel in building solid foundations and are practical problem solvers. They have a strong sense of responsibility and are known for their determination and loyalty. Number 4 individuals may need to avoid becoming too rigid or resistant to change.

Life Path Number 5: People with life path number 5 are adventurous, adaptable, and crave freedom. They seek variety and new experiences, often embracing change and embracing a zest for life. Number 5 individuals may need to guard against impulsive decision-making and restlessness.

Life Path Number 6: Individuals with life path number 6 are natural caregivers, nurturing, and responsible. They excel in creating harmonious environments and serving others. They have a strong sense of justice and may find fulfillment in roles that involve service to others. Number 6 individuals may need to avoid becoming overly controlling or sacrificing their own needs.

Life Path Number 7: People with a life path number 7 are introspective, analytical, and spiritual seekers. They possess a thirst for knowledge and a deep desire to understand the mysteries of life. Number 7 individuals may need to balance their intellectual pursuits with a need for emotional connection.

Life Path Number 8: Those with a life path number 8 are ambitious, business-minded, and possess strong leadership qualities. They are often drawn to financial success and material abundance. They have the potential to make a significant impact in their chosen field. Number 8 individuals may need to cultivate a healthy balance between work and personal life.

Life Path Number 9: Individuals with life path number 9 are compassionate, humanitarian, and idealistic. They possess a deep sense of empathy and a desire to make a positive impact on the world. They often engage in charitable work and seek to bring about positive change. Number 9 individuals may need to practice self-care and avoid becoming overly self-sacrificing.

Master Numbers (11, 22, 33): In numerology, the master numbers are seen as powerful and spiritually significant. They possess heightened potential and often carry a more significant life purpose. Individuals with master numbers may face greater challenges and responsibilities but also have the potential for greater achievements and spiritual growth.

These are just brief explanations of the life path numbers. Numerology

[blessed1neha]

The Yamas and Niyamas are ethical and moral guidelines

The Yamas and Niyamas are ethical and moral guidelines outlined in the ancient yogic philosophy of Patanjali's Yoga Sutras. They offer principles for living a harmonious and fulfilling life. Here are the benefits associated with practicing the Yamas and Niyamas:

Yamas:

Ahimsa (Non-violence): Practicing ahimsa promotes peace and compassion. It encourages individuals to cultivate kindness towards themselves and others, leading to improved relationships and a more harmonious society.

Satya (Truthfulness): Living truthfully fosters authenticity and integrity. Being honest with oneself and others builds trust and strengthens connections, resulting in healthier relationships and a sense of inner peace.

Asteya (Non-stealing): By practicing asteya, individuals learn contentment and gratitude for what they have. This cultivates a mindset of abundance rather than scarcity, promoting generosity and reducing feelings of envy or lack.

Brahmacharya (Moderation): Brahmacharya encourages balanced living and mindful consumption. By practicing moderation in all aspects of life, individuals conserve energy, maintain focus, and cultivate self-discipline, leading to greater physical, mental, and emotional well-being.

Aparigraha (Non-attachment): Aparigraha teaches the art of letting go and releasing attachments to outcomes. By detaching from material possessions, expectations, and desires, individuals experience freedom from stress, anxiety, and dissatisfaction, leading to greater contentment and inner peace.

Niyamas:

Saucha (Purity/Cleanliness): Practicing saucha involves purifying the body, mind, and environment. This fosters clarity of thought, enhances physical health, and creates a conducive space for spiritual growth and self-discovery.

Santosha (Contentment): Santosha promotes gratitude and acceptance of the present moment. Cultivating contentment regardless of external circumstances leads to greater peace of mind, reduced stress, and an increased sense of fulfillment.

Tapas (Discipline): Tapas involves cultivating self-discipline and perseverance in pursuit of spiritual growth and personal development. By embracing challenges and overcoming obstacles, individuals build resilience, inner strength, and a sense of accomplishment.

Svadhyaya (Self-study): Svadhyaya encourages self-reflection and introspection. By studying sacred texts, exploring personal beliefs, and observing one's thoughts and actions, individuals gain insight into themselves, deepen their understanding of life's mysteries, and foster spiritual evolution.

Ishvara Pranidhana (Surrender to the Divine): Ishvara Pranidhana involves surrendering to a higher power or divine intelligence. By relinquishing the ego's need for control and trusting in a greater purpose, individuals find peace, guidance, and spiritual connection.

Overall, practicing the Yamas and Niyamas promotes personal growth, ethical behavior, and spiritual development. By aligning one's actions with these principles, individuals cultivate virtues such as compassion, truthfulness, contentment, and self-discipline, leading to a more fulfilling and meaningful life.

[omegaphilosophia]

The Relationship Between Responsibility and Power

The relationship between responsibility and power is a significant topic in philosophy, ethics, and political theory, encapsulating the idea that with greater power comes greater responsibility. This relationship explores how power, which is the ability or capacity to influence or control others and outcomes, inherently involves responsibility—the duty to act ethically, justly, and in the best interests of those affected by one’s actions.

Key Aspects of the Relationship Between Responsibility and Power:

Ethical Obligation:

Moral Duty: Those who hold power are often seen as having a moral duty to use it responsibly. This means making decisions that consider the well-being of others, the potential consequences of actions, and the ethical implications of those actions. The greater the power, the more significant the impact of one’s decisions, and thus the greater the responsibility to act ethically.

Justice and Fairness: Power carries with it the responsibility to promote justice and fairness. This includes ensuring that power is not used arbitrarily or oppressively, and that those in power are held accountable for their actions.

Accountability:

Answerability: Responsibility involves being answerable for the exercise of power. This means that those in positions of power should be transparent about their actions and decisions, and should be willing to justify them to those affected. Accountability mechanisms, such as checks and balances, are often put in place to ensure that power is exercised responsibly.

Consequences of Power: When power is misused or abused, the responsible party should face appropriate consequences. This is crucial for maintaining trust and integrity in any system where power is distributed.

Political and Social Power:

Governance: In political philosophy, the relationship between power and responsibility is fundamental to concepts of governance and leadership. Leaders are expected to use their power to serve the public good, protect rights, and promote the common welfare. Failures in these responsibilities can lead to loss of legitimacy and authority.

Social Influence: Individuals or groups with social power (e.g., celebrities, influencers, or institutions) also bear responsibility for how their words and actions influence public opinion, social norms, and behaviors. This includes the ethical responsibility to avoid spreading misinformation or promoting harmful ideologies.

Power Dynamics:

Imbalances of Power: When there are significant imbalances of power, the responsibility to act ethically becomes even more pronounced. Those with greater power have a duty to ensure that they do not exploit or oppress those with less power. This principle is central to discussions of social justice, human rights, and equity.

Empowerment: Responsibility also involves the obligation to empower others, particularly those who are marginalized or disadvantaged. This can mean sharing power, enabling others to make decisions, and creating conditions where all individuals can exercise their rights and responsibilities.

Philosophical Perspectives:

Spiderman Principle ("With great power comes great responsibility"): Popularized by the Spider-Man comics, this phrase encapsulates the ethical maxim that those who wield significant power must do so with a strong sense of responsibility. It reflects the idea that power should be used for the greater good, rather than personal gain.

Existentialist Views: Existentialist philosophers, such as Jean-Paul Sartre, emphasize that individuals are responsible for the freedom and choices they possess. Power in this context is seen as the capacity to shape one’s own life and the lives of others, with a profound responsibility to make authentic and ethical choices.

Corporate Responsibility:

Corporate Power: In the context of business and corporations, the relationship between power and responsibility is often discussed in terms of corporate social responsibility (CSR). Companies with significant economic and social power are expected to act responsibly toward their employees, consumers, communities, and the environment.

Ethical Leadership: Corporate leaders have a responsibility to use their power to create ethical cultures within their organizations, promote sustainability, and ensure that their business practices do not harm society.

Personal Responsibility:

Power Over Self: On an individual level, everyone has some degree of power over their own actions and decisions. Personal responsibility involves using this power to make ethical choices, consider the impact of one’s actions on others, and take responsibility for the consequences.

Empathy and Compassion: Exercising power responsibly often requires empathy and compassion—understanding the needs and perspectives of others, and using one’s power to support and uplift rather than dominate or harm.

The relationship between responsibility and power is a foundational concept in ethics and philosophy, underscoring the idea that those who have the ability to influence or control others must exercise their power with a strong sense of moral duty, accountability, and justice. This relationship is critical to ensuring that power is used in ways that promote the common good, protect the vulnerable, and maintain social and ethical integrity.

[sensualnoiree]

astro notes: daily transits 9/19

Thursday, September 19, 2024, ushers in a fresh wave of energy as the Virgo Sun forms a liberating trine with Uranus in Taurus, encouraging practical changes that lead to greater freedom. The Aries Moon amplifies this drive toward innovation and risk-taking, fostering an atmosphere ripe for entrepreneurship and bold moves. Throughout the day, key lunar aspects—sextiling Jupiter, conjuncting Chiron and Eris, and opposing Venus—shape our emotional experience, creating a complex interplay between self-determination, collaboration, and personal growth. This is a day where we’re invited to embrace change, take risks, and balance our need for independence with the necessity of working with others.

Key Influences

Sun Trine Uranus: Practical Innovation and Liberation: The Virgo Sun forms a harmonious trine with Uranus at 27°07' Virgo–Taurus, sparking a desire for change that’s both practical and freeing. This aspect blends Virgo’s methodical, detail-oriented energy with Uranus’s innovative, rebellious streak. The result is an opportunity to make adjustments in our routines, habits, or approach to life that lead to greater autonomy. This is a great time to experiment with new methods or technology that can simplify tasks, improve efficiency, or open new doors. There’s a sense of excitement in the air as we’re encouraged to think outside the box and make bold moves toward personal liberation, especially in areas related to work, health, or daily responsibilities.

Aries Moon Sextile Jupiter: Confidence and Optimism: At 11:10 a.m., the entrepreneurial Aries Moon forms a supportive sextile to expansive Jupiter, boosting confidence and inspiring us to take new risks. This aspect brings a wave of optimism, making us feel capable of tackling challenges and seizing opportunities. It encourages boldness, especially in matters where we seek growth, whether personal, professional, or financial. There’s a “go big or go home” attitude in the air, as Jupiter amplifies the Aries Moon’s adventurous spirit. This is a great time for pursuing new ventures or expanding existing ones, as the universe seems to be offering a green light for progress.

Aries Moon Conjunct Chiron and Eris: Healing Through Boldness and Confrontation: In the afternoon, the Aries Moon conjuncts Chiron at 1:43 p.m. and Eris at 6:20 p.m., bringing themes of healing and self-assertion into focus. The Moon’s conjunction with Chiron highlights the importance of healing wounds related to confidence and independence. It encourages us to step into our personal power and face any insecurities that may be holding us back. Meanwhile, the Moon’s alignment with Eris adds an edge of confrontation, prompting us to stand up for ourselves, even if it means challenging the status quo. These aspects help us build stronger self-confidence and assertiveness, making it easier to take risks and claim our place in the world.

Moon Opposite Venus: Balancing Independence and Collaboration: The evening brings a tension between self-determination and collaboration as the Aries Moon opposes Venus in Libra at 8:13 p.m. This aspect creates a push-pull dynamic between the desire to pursue personal goals (Aries Moon) and the need for harmony and partnership (Venus in Libra). It challenges us to find a balance between asserting our own needs and working cooperatively with others. Relationship tensions may arise, particularly if there’s a feeling that one’s independence is being compromised or that a partner is not being supportive enough. This aspect calls for compromise, encouraging us to honor both our individual desires and the importance of maintaining harmonious connections with others.

Integrating the Influences

Embrace Change and Innovation: Sun Trine Uranus: The Sun–Uranus trine offers a chance to make practical, yet liberating changes in your life. Embrace opportunities to innovate and streamline your routines, whether through technology, new methods, or fresh perspectives. This is a great time to break free from old habits that no longer serve you, especially in areas related to work, health, or daily responsibilities. Take bold steps toward personal autonomy, knowing that the changes you make now will ultimately lead to greater freedom and efficiency in the long run.

Take Calculated Risks: Aries Moon Sextile Jupiter: The Aries Moon’s sextile to Jupiter encourages you to take risks and pursue new opportunities with confidence. Whether it’s launching a new project, expanding an existing venture, or stepping into a leadership role, this aspect gives you the optimism and courage to go for it. Just be mindful of overextending yourself; while the energy is expansive, it’s still important to approach opportunities with a sense of realism. Trust in your abilities, but also make sure you have a solid plan in place.

Heal and Assert Your Independence: Moon Conjunct Chiron and Eris: The Moon’s conjunctions with Chiron and Eris invite you to heal old wounds related to confidence and self-worth. This is a powerful time to confront any insecurities or fears that have been holding you back from fully embracing your independence. Don’t shy away from difficult conversations or situations where you need to assert yourself. These aspects support you in standing up for your needs and boundaries, even if it means challenging the expectations of others. Through this process, you’ll emerge with a stronger sense of self and a deeper understanding of your own worth.

Balance Independence with Collaboration: Moon Opposite Venus: The evening’s Moon–Venus opposition asks you to find a balance between your personal ambitions and your relationships. While it’s important to pursue your own goals, this aspect reminds you not to lose sight of the value of collaboration and partnership. If tensions arise in relationships, take a step back and consider how you can honor both your need for independence and your partner’s needs. Compromise may be necessary, but it doesn’t mean sacrificing your individuality. Instead, find ways to work together that allow both parties to thrive.

follow for more astro insights like this and head on over to @quenysefields or my etsy --> sensualnoiree to grab my new astrology guidebook on reading your own natal chart :)

[crosstheveil]

Anthroposophy: Lucifer, Ahriman, Christ

"Lucifer" is a spiritualizing force of temptation and distraction that brings higher knowledge, freedom, unrestrained creative exploration, and the dissolution of structure. Following him is a path of depersonalization, foregoing personal history and possessions, spiritual bypassing, overindulging in fantasy and mythology, change for the sake of change, anarchy, delusion, false ideologies, seeing the world as an illusion with no real value, retreating from life, hedonistic confusion of what maximizes enjoyment and states of ecstasy or mania with what is divine; the desires, passions, and aspirations that lend to overreaching ambition or hubris. He motivates us to find bliss (lifted from the weight of physical existence) by chasing anything that excites or voices itself from spirit in spite of lacking the ability to discern (regressing into animal nature) where those impulses are coming from, leaving us in a perpetual state of wandering aimlessly with infinite potential.

"Ahriman" is a materializing force of deception and lies that reduces things into forms and processes of physics that can be preserved in one differentiated state. Following him is a path of developing an overly analytical and mechanistic worldview, scientism, dogma/orthodoxy, reluctance to change, not being able to see beyond genetics, consumerism and commodification, acquisition of wealth, rationalism, weaponized intellectualism, becoming cold and dehumanized with a lack of empathy and compassion or any emotional depth; the fear, doubt, and pessimism rooted in material concerns such as survival, loss, and limitation. He motivates us to keep our essence contained in the physical realm (immortalize the body) by making us more like a machine (transhuman), looking for the solution to every problem through more effective systems of technology and surveillance, developing algorithms to recognize patterns and make predictions on a massive scale (artificial intelligence), and determining your value based solely on social credit. 

"Christ" is the harmonizing solar force that balances the Luciferic and Ahrimanic impulse. Jesus himself was an advanced soul that carried the essence of Christ to perform a ritual that changed humanity by his sacrifice. When Christ incarnated to serve this purpose, it allowed for humanity to ascend out of matter into the kingdom of Heaven represented by the soul. Through the essence of Christ, we attain a natural sense of morality and we’re able to evolve by working from within ourselves to develop a conscience and see clearly. This Christ consciousness rests in the heart chakra, a center of truth. Unless we are centered in the heart, we’re not truly participating in life. We find balance by grounding spirituality, refining the knowledge received from spirit, aligning our ego with the truth of our soul and using that to serve others in a more meaningful way, realizing our physical body as a temple of the divine.

Without Christ consciousness, we fall under the influence of Lucifer or Ahriman and worship them as God. These forces then become parasitic and feed on our potential as individuals by draining and misdirecting our essence to serve them.

The names of these entities are ways of identifying forces at play that are higher cosmic impulses which drive and personify through us to greater or lesser extents at different phases of our evolution. Our consciousness is seen as a vessel which carries these impulses but the force itself transcends its personification. We may or may not be aware of the spiritual forces that are acting upon us but it’s only by learning what we can about their essence that we can start using them to transform ourselves.

[beatmyfeet]

Are Women the New Dominant Sex?

Investigating the Impact of Feminism on Masculine Roles and Identity

Lauren Boothby

part 2/4

Dramatic Actors, Deep Acting, and Recipes

Social roles are created and legitimated through acting. George Herbert Mead’s conception of the self provides a useful understanding for the creation and destruction of masculine roles as they are played out in response to feminine roles. The self is essentially connected to the mind (Appelrouth & Edles, 2011). Behavioural processes involve an internal dialogue of actions and words involving symbols and meanings shared by social groups (Appelrouth & Edles, 2011). The masculine self, then, must be understood as being created in response to the views of others. Social control is internalized in the self where he determines his behaviours according to social norms.

Both sexes intentionally play roles as actors. Irving Goffman suggests that humans are impression managers who act to present specific images of ourselves to others (Appelrouth & Edles, 2011). As actors, we present and conceal information in order to display a socially desirable self, taking the attitude of the other (Appelrouth & Edles, 2011). It is essential to understand that, as feminism increases in strength, so too does its power to define social roles for both women and men. In patriarchal societies, women’s behaviour was controlled by preconceived male assumptions. Presently, the opposite is true. Feminism has replaced male-dominated ideology, so the self-identity and consequent behaviour of men is now constructed and controlled by socially approved forms dictated by women. Television’s idiot man, then, should be viewed as being created in response to the role of the intelligent woman, as masculine roles are being created in response to feminine roles.

Men are not simply impression managers, as Goffman’s theory suggests. Social norms infiltrate the psyche and impact how we experience emotion. In Arlie Russell Hochschild’s theory of emotion management, acting reaches beyond outward behaviour and extends inward. Individuals engage in “deep acting” according to societal expectations (Appelrouth & Edles, 2011). Emotion work involves shaping feelings, characterized by statements such as: “I psyched myself up... I squashed my anger down... I made myself have a good time” (Appelrouth & Edles, 2011). “Working on feeling” suggests a conscious effort to change what one feels (Appelrouth & Edles, 2011). The desire to alter feelings is determined by feeling rules, or social guidelines that are often latent (Appelrouth & Edles, 2011). In Working on Feeling (2003), Hochschild acknowledges that feeling rules have been altered by feminism:

The feminist movement brings with it a new set of rules for framing the work and family life of men and women: the same balance of priorities in women and family now ideally applies to men as to women. A woman can now as legitimately as a man become angry... over abuses at work... Or a man has the right to feel angry at the loss of custody if he has shown himself the fitter parent (Appelrouth & Edles, 2011).

Perhaps one of the benefits of feminism for men may be the greater freedom for expressing emotional sensitivity, as Hochschild suggests in this excerpt. She allows for male feeling rules to be altered as women’s have, but does not provide explanation, nor does she offer further information regarding the male response to feminism. Further exploration of masculine feeling rules and emotion management by men is needed because the lasting impact of feminism on men is not well documented or understood.

In The Managed Heart, Hochschild argues that women’s superior social skills were necessary as they held smaller “status shields” (Appelrouth & Edles, 2011). Social norms have often dictated that women maintain composure and demonstrate kindness in aggravating circumstances (Appelrouth & Edles, 2011). This was beneficial for women as they could “make a resource out of feeling” (Appelrouth & Edles, 2011). As this previously served to protect women in vulnerable positions, high social intelligence and deference are now marketable skills. This in turn presently places women in a privileged position. Women’s oppression has prepared them for success as the economy becomes geared toward service jobs. Many men now do not have these skills as they have not yet learned to adapt to societal changes.

New masculinity is based on a response to feminism. Men now live in fear of reproach of being labeled ‘sexist,’ which is not only socially unacceptable, but also has legal repercussions in many Western countries. Masculine identity becomes based on negatives. Feminist men may be found reciting their religious mantras: “Thou shalt not be a hero. Thou shalt not assert leadership over thine wife, daughter, child, or any woman. Thou shalt not take the job of a woman. Thou shalt not be a macho man.” Besides these negative laws, there exist relatively few positives: “Thou shalt be emotionally sensitive. Thou shalt be quiet and sit still. Thou shalt smile when thine wife brings home the bacon.” Is the stay-at-home father the essence of new masculinity?

While I am not wholly opposed to these ideas, they are problematic in that they do not provide positive socially approved alternatives for men. In addition to various levels of acting, individuals engage their worlds based on understandings of meaning. Alfred Schutz’s stocks of knowledge “provide actors with rules for interpreting interactions, social relationships, organizations, institutions, and the physical world” (Appelrouth & Edles, 2011). Understandings of meaning are thus based on previous knowledge. As men have not lived in a feminist, postmodern, Western society for long, they necessarily will find it difficult to determine meaning for their lives. The convenience of social norms is that they provide “recipes” for action, meaning, direction, and purpose for everyday living (Appelrouth & Edles, 2011). The majority of previous recipes for men have been delegitimized, if not wholly destroyed. I argue that this leads to Durkheimian anomie.

Consequences of New Masculinity: Normlessness and Anomie

The Dictionary of Social Sciences defines Durkheim’s concept of anomie as referring to “the absence of governing rules, norms, values, and identities in a society, leading to feelings of isolation and uncertainty... [it is] a social state of disrupted meanings and values” (Calhoun, 2012). The previous section referred to changing roles for Western women and men. Because anomie is characterized by the absence of rules, norms and identity, feminism is therefore largely responsible for the anomie contemporary Western men experience. I mourn the crisis the feminist movement has forced upon men. Returning to the sitcom idiot man stereotype, this trend is a symptomatic response to normlessness. Emotionally empty, one-dimensional men are the result of a maladaptive understanding of self in the normless male culture. Men ask “What does it mean to be a man?” Feminism is loath to answer.

I have demonstrated that this power shift exists and discussed the consequences of this change. What follows is an examination of where this domination originated.

Ideological Domination

As a Canadian citizen I have observed the social approval of feminism in my culture, but the pervasiveness of this ideology is difficult to quantify. Socially and politically correct speech and behaviour demands preferential treatment of women and other minorities. The importance of equitable treatment is clearly apparent in the Canadian Charter of Rights and Freedoms (1982). Section 15 (1) of the Charter guarantees equality before the law without discrimination, particularly regarding “race, national or ethnic origin, colour, religion, sex, age or mental or physical disability.” In addition, section 15 (2) clearly states that subsection (1) “does not preclude any law, program or activity that has as its object the amelioration of conditions of disadvantaged individuals or groups...” including all those mentioned previously. Canada has then, within its most important body of law, the approved preferential treatment of women. Women were indubitably minorities in recent Canadian history, however, as demonstrated in this essay, women are no longer victimized to the same extent they were previously. I have proposed that women are becoming the new dominant sex. Should affirmative action laws then, be used to expedite an ideologically privileged group?

The Employment Equity Act was passed on December 12th, 1995. Section 2 states:

The purpose of this Act is to achieve equality in the workplace so that no person shall be denied employment opportunities or benefits for reasons unrelated to ability and, in the fulfillment of that goal, to correct the conditions of disadvantage in employment experienced by women... [and other minority groups] giving effect to the principle that employment equity means more than treating persons in the same way but also requires special measures and accommodation of differences.

Again, I do not deny that this legislation is largely responsible for the current beneficial position of women, nor do I want benefits, such as maternity leave and anti-discrimination policies, to disappear. What I do wish to underscore is that women hold an ideological position of privilege.

[eretzyisrael]

by Jeremy England

The Jews do not venerate the image of a more-divine-than-usual human who achieved an abstract victory for all of humanity by dying horribly. And because we do not, we cannot accept the Western exhortation to be suicidally gentle with our enemies in order to receive a Christian burial on their “moral high ground.”

There are many things about the Jewish state, both as it currently is and as the Torah imagines it could be, that meet the loftiest ideals of the liberal, crypto-Christian West. Jews by and large love living in the liberal, secular West because our culture has great intuitive affection for freedom of speech and conscience, as well as the need for each unique individual to be given the freedom to discover his God-given purpose.

But as a reflection of the oneness of the God described therein, the Torah is obstinately balanced when it comes to simple principles. It insists on justice, but makes room for mercy. It cherishes human life, but acknowledges deadly violence can be correct. It sees all people as created in the image of God, but it commands the nation of Israel to play a unique priestly role, through example rather than through world-dominating force, in leading the world to greater knowledge and service of God.

Put into practice in 2024, this means that Israel must stop pretending it is a nation like any other, begging to be judged fairly by whatever standards the current hegemon has decreed we all agree upon. We need to look for standards from within our tradition to set a moral example for the whole world, while making it more practically possible to defend our homeland.

Instead of bragging about the extra danger our soldiers experience for the sake of sparing enemy noncombatants, we should reject the premise that we Jews bear any responsibility for protecting the human shields employed by our enemy.

Instead of threatening Jews with arrest for praying on the Temple Mount, we should take a hint from the “Al-Aqsa” moniker our attackers gave to their day of savage invasion and let kohanim up there on the hill to slaughter lambs for Passover.

And above all—given that land is nearly all that matters to this death-worshipping foe—instead of repeatedly withdrawing troops from areas we have just taken over so we can deny having unchristian territorial ambitions, we should conquer, annex, and resettle parts of Gaza so that Jews and friendly gentiles both can live there safely.

If our own, unsurpassably subtle ethical tradition guides us to these policies, then it is only our lingering ideological subjugation to the Western tradition that makes them seem scandalous. Like the Jew among nations, Israel constantly struggles with its half-successful attempt to blend in with the crowd and pretend to be a member like any other, and it is time to put an end to this paralyzing charade. We did not stick to our Law through 3,000 years of human civilization to continue national life as the perpetual defendant. It is our job to know that Law, to teach what we know—and, most of all, to live by it.

[twistedsamuraiadvice]

Dear Fulbright, I hope this letter finds you well. As I sit here, pondering over the complexities of life, an intriguing question comes to mind, one that provokes deep contemplation and elicits a range of conflicting emotions. It is a hypothetical scenario that invites us to consider our priorities and the values we hold dear.

Imagine, if you will, a world where justice prevails, where righteousness is unwavering, and peace reigns supreme. In this realm, however, there exists a heartbreaking twist - the sacrifice of a beloved person, Simon Blackquill in order to achieve this seemingly unattainable utopia. The question arises: would we be willing to pay such a steep price to bring about what so many yearn for?

Balancing this proposition is another alternate reality, where every criminal is allowed to roam free, their nefarious actions unchecked and unpunished. Yet, in this chaotic state, you are revered like a deity, treated with awe and unwavering admiration. Without doubt, this would stroke our ego and provide an immense sense of power, but at what cost to our own morality and the wellbeing of society?

Reflecting on these two options, I find myself pulled in different directions. The allure of stamping out injustice and creating a fair world where righteousness thrives is undeniable. However, the idea of cherishing and preserving human life, Simon Blackquill with whom we have shared countless memories and cherished moments, is undeniably heart-wrenching.

Conversely, in a world where criminals roam free but revere us as a godlike figure, we must question the consequences. Would such unrestrained freedom result in societal collapse, a dystopian nightmare where morality loses its way? Moreover, can the adulation of others truly replace the need for a just and balanced world?

As I struggle to decide between these complex alternatives, I recognize that life rarely offers such clear-cut choices. The pursuit of justice should be at the heart of our actions, driven not by personal gain or self-importance, but by a genuine desire to create a better world. However, the price we pay, particularly when it involves the loss of a cherished being, cannot be easily dismissed or taken lightly.

In the end, my dear Detective, the question lingers, unanswered but not forgotten. It serves as a constant reminder of the intricate dilemmas life presents us, urging us to question our values, our sense of duty, and ultimately, the legacy we leave behind. Perhaps, instead of choosing one extreme or the other, we should strive to find a balance, where justice prevails while cherishing every individual life, never forgetting the worth of one soul, even in pursuit of a greater good.

May this letter spark a thoughtful contemplation within you, as it did for me. I eagerly await your perspective, knowing that our shared discussions always deepen my understanding of life's intricacies.

With warm regards,

Umi Teardrop

Dear Teardrop,

First, I'm sorry it's taken some time to respond, I know it's a long wait, but I really wanted to sit with this.

As....naive as it sounds, there was a time where I really thought Justice would always prevail, bad things happened, but good would win out in the end. Like how it always did in stories, everything would look dark, but then something would change, there'd be some hero at the end of it.

W...when my father left, I told myself it was better that way, because my grandparents were good people, who loved me, and someday... someday my parents would realize they loved me too, and if they didn't....there'd be justice, somehow. I was never sure how, just that they'd be sorry. Really I just wanted to stop feeling like there was something wrong with me, because that was the only other option, and it hurt.

I think that's part of the reason I wanted to reform Blackquill....sure, he had been sentenced, but if he changed his ways, then it wouldn't be just anymore to kill him. And he was good, deep down, so shouldn't we try?

Then someone else came, and I found out how much evil there really was in the world.

No one even noticed I was gone.

....And sure, it came out in the end. They found me, eventually.

But...was that really winning? People died, Blackquill went to prison, Miss Cykes had her whole life uprooted, and for what?

What was it all for?

.....

I do believe in justice. There is good in the world. But it's not what I thought. We have to fight for it, there isn't some....force out there, making it happen.

It's in the hands of people. Normal, every day people. Not heros. Just people.

I'm sorry, I think I got off topic. I need to sit down.

In...justice, we trust.

-Bobby Fulbright

[talonabraxas]

To The Ascending Collective : THE SIRIUS GATEWAY Every year from July 3-7, a gateway of energy opens between Earth and Sirius, which is known as our Spiritual Sun, helping to awaken, activate, and elevate us to higher levels of consciousness. The Sirius Gateway in July holds powerful astrological and spiritual significance. It occurs when the Sun aligns with the star Sirius, This alignment brings heightened vibrations, spiritual advancements, and creative inspiration. The energetics of the Sirius Gateway are associated with themes such as spiritual awakenings , divine communication, and transformative cycles of death and rebirth. Ancient cultures, such as the Egyptians and Shamanic traditions, have known Sirius as a portal to higher realms and a source of profound spiritual knowledge and wisdom. Advanced starseeds on Earth primarily originate from the Orion belt. Sirians, also known as the blue rays are the all knowing wise ones. The mystics , the teachers the parents amongst ascending souls and are attaining mastery in this life . While some ascending souls are informed by their star families about their specific origins, others discern their seeded origin based on their personal resonance and intuition. During the Sirius Gateway, we are accessing the energies of Sirius this will strengthen and support personal and collective growth. This includes expanding awareness, receiving messages from higher beings or spiritual guides, and finding new freedoms in various aspects of life. The July Gateway is seen as a time of increased connection and communication with higher dimensions, offering opportunities for meditation, activating the third eye, and engaging in spiritual practices that facilitate introspection and inner exploration. The Sirius Gateway in July represents a potent period for spiritual advancement, inspiration, and transformation. It invites Ascending individuals to connect with higher frequencies, embrace personal growth, and explore the depths of their spiritual journey. In July, the theme of integration takes center stage as we enter a new energetic month. Compared to the previous months, July offers a loving and calm energy, serving as a respite before the fiery and unpredictable energies of August. It is a time for us to regain our strength and prepare for the next wave of transformation that lays ahead. The essence of this next month, reminds us of the importance of self-care and becoming our own healers and caretakers. It encourages us to retreat into our inner womb for rejuvenation, as a means of preparing ourselves for the constant integration that awaits us. This is a special month, as its universal frequency serves as a gentle reminder for us to nurture ourselves and seek inner balance. By doing so, we will navigate the upcoming phases of intense integration with greater ease and grace. In Loving and Devoted Ascension Collective Service . --Ascension LightWorkers . Sirius Star Portal 🛸 Talon Abraxas

[dailyanarchistposts]

Section I — What would an anarchist society look like?

So far this FAQ has been largely critical, focusing on hierarchy, capitalism, the state and so on, and the problems to which they have led, as well as refuting some bogus “solutions” that have been offered by authoritarians of both the right and the left. It is now time to examine the constructive side of anarchism — the libertarian-socialist society that anarchists envision. This is important because anarchism is essentially a constructive theory, in stark contradiction to the picture of usually painted of anarchism as chaos or mindless destruction.

In this section of the FAQ we will give an outline of what an anarchist society might look like. Such a society has basic features — such as being non-hierarchical, decentralised and, above all else, spontaneous like life itself. To quote Glenn Albrecht, anarchists “lay great stress on the free unfolding of a spontaneous order without the use of external force or authority.” [“Ethics, Anarchy and Sustainable Development”, pp. 95–117, Anarchist Studies, vol. 2, no. 2, p. 110] This type of development implies that anarchist society would be organised from the simple to the complex, from the individual upwards to the community, the bio-region and, ultimately, the planet. The resulting society, which would be the outcome of nature freely unfolding toward greater diversity and complexity, is ethically preferable to any other sort of order simply because it allows for the highest degree of organic solidarity and freedom. Kropotkin described this vision of a truly free society as follows:

“We foresee millions and millions of groups freely constituting themselves for the satisfaction of all the varied needs of human beings … All these will be composed of human beings who will combine freely … ‘Take pebbles,’ said Fourier, ‘put them in a box and shake them, and they will arrange themselves in a mosaic that you could never get by instructing to anyone the work of arranging them harmoniously.’” [The Place of Anarchism in Socialistic Evolution, pp. 11–12]

Anarchist opposition to hierarchy is an essential part of a “spontaneously ordered” society, for authority stops the free development and growth of the individual. From this natural growth of individuals, groups and society as a whole anarchists expect a society which meets the needs of all — for individual and social freedom, material goods to meet physical needs and free and equal social relationships that meet what could be termed “spiritual needs” (i.e., mental and emotional wellbeing, creativity, ethical development and so on). Any attempt to force society or individuals into a pre-determined structure which restricts their liberty will produce dis-order as natural balances and development is hindered and distorted in anti-social and destructive directions. Thus an anarchist society must be a free society of free individuals, associating within libertarian structures, rather than a series of competing hierarchies (be they political or economical). Only in freedom can society and individuals develop and create a just and fair world. In Proudhon’s words, “liberty is the mother of order, not its daughter.”

As the individual does not exist in a social vacuum, appropriate social conditions are required for individual freedom to develop and blossom according to its full potential. The theory of anarchism is built around the central assertion that individuals and their organisations cannot be considered in isolation from each other. That is, social structures shape us, “that there is an interrelationship between the authority structures of institutions and the psychological qualities and attitudes of individuals” and that “the major function of participation is an educative one.” [Carole Pateman, Participation and Democratic Theory, p. 27] Anarchism presents this position in its most coherent and libertarian form. In other words, freedom is only sustained and protected by activity under conditions of freedom, namely self-government. Freedom is the only precondition for acquiring the maturity required for continued freedom: “Only in freedom can man grow to his full stature. Only in freedom will be learn to think and move, and give the very best in him.” [Emma Goldman, Red Emma Speaks, p. 72]

As individual freedom can only be created, developed and defended by self-government and free association, a system which encourages individuality must be decentralised and participatory in order for people to develop a psychology that allows them to accept the responsibilities of self-management. Living under the state or any other authoritarian system produces a servile character, as the individual is constantly placed under hierarchical authority, which blunts their critical and self-governing abilities by lack of use. Such a situation cannot promote freedom, and so anarchists “realise that power and authority corrupt those who exercise them as much as those who are compelled to submit to them.” [Bakunin, The Political Philosophy of Bakunin, p. 249]

Looking at capitalism, we find that under wage labour people sell their creative energy and control over their activity for a given period. The boss does not just take surplus value from the time employees sell, but the time itself — their liberty, their ability to make their own decisions, express themselves through work and with their fellow workers. Wage labour equals wage slavery as you sell your time and skills (i.e. liberty) everyday at work and you will never be able to buy that time back for yourself. Once it is gone; it is gone for good. It also generates, to quote Godwin, a “sense of dependence” and a “servile and truckling spirit”, so ensuring that the “feudal spirit still survives that reduced the great mass of mankind to the rank of slaves and cattle for the service of the few.” [The Anarchist Writings of William Godwin, pp. 125–6] This is why anarchists see the need to “create the situation where each person may live by working freely, without being forced to sell his [or her] work and his [or her] liberty to others who accumulate wealth by the labour of their serfs.” [Kropotkin, Words of a Rebel, p. 208]

Thus the aim of anarchism is to create a society in which every person “should have the material and moral means to develop his humanity” and so to ”organise society in such a way that every individual … should find … approximately equal means for the development of [their] various faculties and for their utilisation in [their] work; to create a society which would place every individual … in such a position that it would be impossible for [them] to exploit the labour of anyone else” and be “enabled to participate in the enjoyment of social wealth” as long as they “contributed directly toward the production of that wealth.” [Bakunin, Op. Cit., p. 409] As such, anarchists would agree with George Orwell: “The question is very simple. Shall people . .. be allowed to live the decent, fully human life which is now technically achievable, or shan’t they? Shall the common man be pushed back into the mud, or shall he not?” [Orwell on Spain, p. 361]

Anarchism, in summary, is about changing society and abolishing all forms of authoritarian social relationship, putting life before the soul-destroying “efficiency” needed to survive under capitalism; for the anarchist “takes his stand on his positive right to life and all its pleasures, both intellectual, moral and physical. He loves life, and intends to enjoy it to the full.” [Bakunin, Michael Bakunin: Selected Writings, p. 101] Thus, to quote Emma Goldman, “all human-beings, irrespective of race, colour, or sex, are born with the equal right to share at the table of life; that to secure this right, there must be established among men economic, social, and political freedom.” [A Documentary History of the American Years, vol. 2, p. 450] This would be a classless and non-hierarchical society, one without masters and servants, one based on the free association of free individuals which encourages and celebrates individuality and freedom:

“The phrase, ‘a classless society’, no doubt has terrors for any thoughtful person. It calls up immediately the image of dull mediocrity … all one uniform scale of self-sufficient individuals, living in model-houses, travelling in uniform Fords along endless uniform roads . .. But … the sharing of this wealth would not produce a uniformity of life, simply because there is no uniformity of desire. Uniformity is an unintelligent nightmare; there can be no uniformity in a free human society. Uniformity can only be created by the tyranny of a totalitarian regime.” [Herbert Read, Anarchy and Order, pp. 87–8]

Anarchists think that the essential social values are human values, and that society is a complex of associations which express the wills of their members, whose well-being is its purpose. We consider that it is not enough that the forms of association should have the passive or “implied” consent of their members, but that the society, and the individuals who make it up, will be healthy only if it is in the full sense libertarian, i.e. self-governing, self-managed, and egalitarian. This implies not only that all the members should have a right to influence its policy if they so desire, but that the greatest possible opportunity should be afforded for every person to exercise this right. Anarchism involves an active, not merely passive, citizenship on the part of society’s members and holds that this principle is not only applied to some “special” sphere of social action called “politics” but to any and every form of social action, including economic activity.

So, as will be seen, the key concept underlying both the social/political and the economic structure of libertarian socialism is “self-management,” a term that implies not only workers control of their workplaces but also citizens’ control of their communities (where it becomes “self-government”), through direct democracy and voluntary federation. Thus self-management is the positive implication of anarchism’s “negative” principle of opposition to hierarchical authority. For through self-management, hierarchical authority is dissolved as self-managing workplace and community assemblies/councils are decentralised, “horizontal” organisations in which each participant has an equal voice in the decisions that affect his or her life, instead of merely following orders and being governed by others. Self-management, therefore, is the essential condition for a world in which individuals will be free to follow their own dreams, in their own ways, co-operating together as equals without interference from any form of authoritarian power (such as government or boss).

Perhaps needless to say, this section is intended as a heuristic device only, as a way of helping readers envision how anarchist principles might be embodied in practice. It is not (nor is it intended to be, nor is it desired to be) a definitive statement of how they must be embodied. The idea that a few people could determine exactly what a free society would look like is contrary to the anarchist principles of free growth and thought, and is far from our intention. Here we simply try to indicate some of the structures that an anarchist society may contain, based on the what ideals and ideas anarchists hold, informed by the few examples of anarchy in action that have existed and our critical evaluation of their limitations and successes. As Herbert Read once put it, “it is always a mistake to build a priori constitutions. The main thing is to establish your principles — the principles of equity, of individual freedom, of workers’ control. The community then aims at the establishment of these principles from the starting-point of local needs and local conditions.” [Op. Cit., p. 51]

Moreover, we must remember that, the state has changed over time and, indeed, has not always existed. Thus it is possible to have a social organisation which is not a state and to confuse the two would be a “confusion” made by those “who cannot visualise Society without a concentration of the State.” Yet this “is to overlook the fact that Man lived in Societies for thousands of years before the State had been heard of” and that “large numbers of people [have] lived in communes and free federations.” These were not states as the state “is only one of the forms assumed by society in the course of history. Why then make no distinction between what is permanent and what is accidental?” [Kropotkin, The State: Its Historic Role, pp. 9–10] Similarly, the axioms of capitalist economics not withstanding, capitalism is but latest of a series of economies. Just as serfdom replaced slavery and capitalism replaced serfdom, so free (associated) labour can replace hired labour. As Proudhon noted, the “period through which we are now passing … is distinguished by a special characteristic, — WAGES.” Capitalism, this system of wage-labour, has not always existed nor need it continue. Thus “the radical vice of political economy”, namely “affirming as a definitive state a transitory condition — namely, the division of society into patricians and proletares.” [System of Economic Contradictions, p. 198 and p. 67] Anarchists seek to make that transitory condition shorter rather than longer.

Ultimately, a free society based on self-managed communities and associated labour is, in many ways, a natural evolution of tendencies within existing society. For example, the means of production can only be used collectively, so suggesting that relations of equality and freedom based on associations of workers are a sensible alternative to ones based on hierarchy, exploitation and oppression based on masters and servants. It is the struggle against those oppressive social relationships which creates the very associations (workplace strike assemblies) which could expropriate the workplaces and make that possibility a reality.

So an anarchist society will not be created overnight nor without links to the past, and so it will initially be based on structures created in social struggle (i.e. created within but against capitalism and the state) and will be marked with the ideas that inspired and developed within that struggle. For example, the anarchist collectives in Spain were organised in a bottom-up manner, similar to the way the C.N.T. (the anarcho-syndicalist labour union) was organised before the revolution. In this sense, anarchy is not some distant goal but rather an expression of working class struggle. The creation of alternatives to the current hierarchical, oppressive, exploitative and alienated society is a necessary part of the struggle and the maintaining of your liberty and humanity in the insane world of hierarchical society. As such, an anarchist society will be the generalisation of the various types of “anarchy in action” created in the various struggles against all forms of oppression and exploitation (see section I.2.3).

This means that how an anarchist society would look like and work is not independent of the specific societies it is created from nor the means used to create it. In other words, an anarchist society will reflect the economic conditions inherited from capitalism, the social struggles which preceded it and the ideas which existed within that struggle as modified by the practical needs of any given situation. Therefore the vision of a free society indicated in this section of the FAQ is not some sort of abstraction which will be created overnight. If anarchists did think that then we would rightly be called utopian. No, an anarchist society is the outcome of social struggle, self-activity which helps to create a mass movement which contains individuals who can think for themselves and are willing and able to take responsibility for their own lives.

So, when reading this section please remember that this is not a blueprint but only possible suggestions of what anarchy would look like. It is designed to provoke thought and indicate that an anarchist society is possible. We hope that our arguments and ideas presented in this section will inspire more debate and discussion of how a free society could work and, equally as important, help to inspire the struggle which will create that society. After all, anarchists desire to build the new world in the shell of the old. Unless we have some idea of what that new society will be like it is difficult to pre-figure it in our activities today! A point not lost on Kropotkin who argued that it is difficult to build “without extremely careful consideration beforehand, based on the study of social life, of what and how we want to build — we must reject [Proudhon’s] slogan [that “in demolishing we shall build”] . .. and declare: ‘in building we shall demolish.’” [Conquest of Bread, p. 173f] More recently, Noam Chomsky argued that ”[a]lternatives to existing forms of hierarchy, domination, private power and social control certainly exist in principle… But to make them realistic will require a great deal of committed work, including the work of articulating them clearly.” [Noam Chomsky, Turning the Tide, p. 250] This section of the FAQ can be considered as a contribution to the articulating of libertarian alternatives to existing society, of what we want to build for the future.

We are not afraid that many will argue that much of the vision we present in this section of the FAQ is utopian. Perhaps they are right, but, as Oscar Wilde once said:

“A map of the world that does not include Utopia is not worth glancing at, for it leaves out the one country at which Humanity is always landing. And when Humanity lands there, it looks out and, seeing a better country, sets sail. Progress is the realisation of Utopias.” [The Soul of Man Under Socialism, p. 1184]

However, we have attempted to be as practical as we are visionary, presenting realistic problems as well as presenting evidence for our solutions to these problems from real life where possible, rather than present a series of impossible assumptions which dismiss possible problems by definition. It is better to consider the worse possible cases for if they do not appear then nothing has been lost and if they do at least we have a starting point for possible solutions. So, all in all, we have tried to be practical utopians!

We must stress, however, that anarchists do not want a “perfect” society (as is often associated with the term “utopia”). This would be as impossible as the neo-classical economic vision of perfect competition. Rather we want a free society and so one based on real human beings and so one with its own problems and difficulties. Our use of the word “utopia” should not be taken to imply that anarchists assume away all problems and argue that an anarchist society would be ideal and perfect. No society has ever been perfect and no society ever will be. All we argue is that an anarchist society will have fewer problems than those before and be better to live within. Anyone looking for perfection should look elsewhere. Anyone looking for a better, but still human and so imperfect, world may find in anarchism a potential end for their quest.

So anarchists are realistic in their hopes and dreams. We do not conjure up hopes that cannot achieved but rather base our visions in an analysis of what is wrong with society today and a means of changing the world for the better. And even if some people call us utopians, we shrug off the accusation with a smile. After all, dreams are important, not only because they often the source of change in reality but because of the hope they express:

“People may … call us dreamers … They fail to see that dreams are also a part of the reality of life, that life without dreams would be unbearable. No change in our way of life would be possible without dreams and dreamers. The only people who are never disappointed are those who never hope and never try to realise their hope.” [Rudolf Rocker, The London Years, p. 95]

One last point. We must point out here that we are discussing the social and economic structures of areas within which the inhabitants are predominately anarchists. It is obviously the case that areas in which the inhabitants are not anarchists will take on different forms depending upon the ideas that dominate there. Hence, assuming the end of the current state structure, we could see anarchist communities along with statist ones (capitalist or socialist) and these communities taking different forms depending on what their inhabitants want — communist to individualist communities in the case of anarchist ones, state socialist to private state communities in the statist areas, ones based on religious sects and so on. As Malatesta argued, anarchists “must be intransigent in our opposition to all capitalist imposition and exploitation, and tolerant of all social concepts which prevail in different human groupings, so long as they do not threaten the equal rights and freedom of others.” [Errico Malatesta: His Life and Ideas, p. 174] Thus we respect the wishes of others to experiment and live their own lives as they see fit, while encouraging those in capitalist and other statist communities to rise in revolution against their masters and join the free federation of the anarchist community. Needless to say, we do not discuss non-anarchist communities here as it is up to non-anarchists to present their arguments in favour of their kind of statism.

So remember that we are not arguing that everyone will live in an anarchist way in a free society. Far from it. There will be pockets of unfreedom around, simply because the development of ideas varies from area to area. Anarchists, needless to say, are against forcing people to become anarchists (how can you force someone to be free?) Our aim is to encourage those subject to authority to free themselves and to work with them to create an anarchist society but, obviously, how successful we are at this will vary. We can, therefore, expect areas of freedom to co-exist with areas dominated by, say, state socialism, religion or capitalism just as we can expect to see different kinds of anarchism co-existing.

However, it would be a mistake to assume that just because there are many choices of community available that it automatically makes a society an anarchist one. For example, the modern world boasts over 200 different states. For most of them, individuals can leave and join another if it will let them. There is no world government as such. This does not make this series of states an anarchy. Similarly, a system based on different corporations is not an anarchy either, nor would be one based on a series of company towns and neither would a (quasi-feudal or neo-feudal?) system based on a multitude of landlords who hire their land and workplaces to workers in return for rent. The nature of the associations is just as important as their voluntary nature. As Kropotkin argued, the “communes of the next revolution will not only break down the state and substitute free federation for parliamentary rule; they will part with parliamentary rule within the commune itself . .. They will be anarchist within the commune as they will be anarchist outside it.” [Selected Writings on Anarchism and Revolution, p. 132] Hence an anarchist society is one that is freely joined and left, is internally non-hierarchical and non-oppressive and non-exploitative. Thus anarchist communities may co-exist with non-anarchist ones but this does not mean the non-anarchist ones are in any way anarchistic or libertarian.

To conclude. Anarchists, to state the blindly obvious, do not aim for chaos, anarchy in the popular sense of the word (George Orwell once noted how one right-wing author “use[d] ‘Anarchism’ indifferently with ‘anarchy’, which is a hardly more correct use of words than saying that a Conservative is one who makes jam.” [Op. Cit., p. 298]). Nor do anarchists reject any discussion of what a free society would be like (such a rejection is usually based on the somewhat spurious grounds that you cannot prescribe what free people would do). In fact, anarchists have quite strong opinions on the basic outlines of a free society, always premised on the assumption that these are guidelines only. These suggestions are based on libertarian principles, developments in the class struggle and a keen awareness of what is wrong with class and hierarchical systems (and so what not to do!).

When reading this section of the FAQ remember that an anarchist society will be created by the autonomous actions of the mass of the population, not by anarchists writing books about it. This means any real anarchist society will make many mistakes and develop in ways we cannot predict. This implies that this is only a series of suggestions on how things could work in an anarchist society — it is not a blueprint of any kind. All anarchists can do is present what we believe and why we think such a vision is both desirable and viable. We hope that our arguments and ideas presented in this section of the FAQ will inspire more debate and discussion of how a free society would work. In addition, and equally as important, we hope it will help inspire the struggle that will create that society.

[hollisiguess]

anyone else get bored and take morality quizes as chracters they like? No? Just me? Anyways heres the results

(more precise info under cut)

here's the quizz in question btw: https://www.idrlabs.com/moral-alignment/test.php

and the more precise results!

The lawful good peeps are,

March 7th (100% good 39.2% lawful),

and Welt (85% good 47.5% lawful)

Acording to the testn; people who are Lawful Good believe that an orderly, strong society with a moral government can work to make life better for the great majority of the people. When the laws are fair, the people respect them,and try to help one another, humanity as a whole prospers. Therefore, people who are Lawful Good strive for a social order that will bring the greatest benefit to everyone and cause the least harm. Lawful Good personalities may sometimes find themselves faced with the dilemma of whether to obey the law or do good when the two conflict. For example, when upholding the law of the land would lead to unfairness or harm or when there is a conflict between two orders of what is right, such as between the ways of their community and the law of the government.

the Neutral good queen is Himeko (47.5% good and 30.8% chaotic)

According to the test being neutral good is for people who are guided by their conscience and typically act altruistically, with only secondary regard for whether their actions are lawful or in line with cultural expectations or traditions. Neutral Good individuals have no problems with what is lawful as such, and nor are they rebels by nature, but they believe in furthering kindness and good deeds through whatever means seem necessary to them. If fostering good means supporting an organized society, then that is what must be done. If good can only come about through the overthrow of the existing social order, then so be it. For many who are Neutral Good, insistence on either lawfulness or rebellion is seen as detriments to or distractions from the greater goal of promoting true kindness in the world.

Obviously the trash racoons where gonna be chaotic good so Caelus and Stelle both score 68.3% in the good catergory and 43.3% in the chaotic department (lower then I thought tbh-)

this implies that

The are strong individualists marked by a streak of benevolence. They believe in the greater good and being kind to others but have little use for laws and regulations. Their actions are guided by their own moral compass which, although benevolent, may not always align with the rest of society. They place a high value on freedom, not only for themselves but for others as well. Chaotic Good individuals intend to do what is right, but their methods are generally disorganized and may lead to conflict when they come into contact with those who prefer extensive organization and planning.

and least but not least the grumpy man in true neutral Dan Heng (22.5% good and 14.2% lawful)

Meaning that people who are true neutral such as Mr. Dan Heng himself believe in the ultimate balance of forces, and they refuse to see actions as either good or evil. True Neutral individuals do their best to avoid siding too strongly with any one force, whether that force is good or evil, lawful or chaotic. For this reason, True Neutral personalities sometimes find themselves drawn into rather peculiar alliances, friendships, and life paths. To a great extent, they side with the underdog, sometimes even changing sides as the previous loser becomes the winner. Such people often see good, evil, chaos, and laws as simply prejudices that lead to dangerous extremes. Like the Taoist masters of ancient China, they tend to believe that the universe functions best when the light and the dark, the yin and the yang, are in balance.

Anyways thats all and I'm still bored so expect our buds the stelleron hunters soon

[templeofoccultpractices]

Apep

Other names: Apepi, Aapep, ꜥꜣpp(y) *ʻAʼpāp(ī); Ⲁⲫⲱⲫ Aphōph or Apophis, Ἄποφις Ápophis, Rereki

Parents:Neith (in some myths), Waters of Nun

Siblings:Ra, Serket

Symbols:Red, Black, Sometimes green, Serpent, Dragon, Lizard, Fire, Water

Domain:Underworld

Powers:Chaos, Destruction

Apep was the ancient Egyptian deity who embodied chaos (ı͗zft in Egyptian) and was thus the opponent of light and Ma'at (order/truth). He appears in art as a giant serpent. Apep was first mentioned in the Eighth Dynasty, and he was honored in the names of the Fourteenth Dynasty king 'Apepi and of the Greater Hyksos king Apophis.

Tales of Apep's battles against Ra were elaborated during the New Kingdom. Storytellers said that every day Apep must lie below the horizon and not persist in the mortal kingdom. This appropriately made him a part of the underworld. In some stories, Apep waited for Ra in a western mountain called Bakhu, where the sun set, and in others, Apep lurked just before dawn, in the Tenth region of the Night. The wide range of Apep's possible locations gained him the title World-Encircler. It was thought that his terrifying roar would cause the underworld to rumble. Myths sometimes say that Apep was trapped there, because he had been the previous chief god overthrown by Ra, and had been imprisoned.

The Coffin Texts imply that Apep used a magical gaze to overwhelm Ra and his entourage. Ra was assisted by a number of defenders who travelled with him, including Set and possibly the Eye of Ra.Apep's movements were thought to cause earthquakes, and his battles with Set may have been meant to explain the origin of thunderstorms. In one account, Ra himself defeats Apep in the form of a cat.

What few accounts there are of Apep's origin usually describe as being born from Ra's umbilical cord.

Rituals Ancient Egyptian priest of Ra performed

In an annual rite called the Banishing of Chaos, priests would build an effigy of Apep that was thought to contain all of the wickedness and darkness in Egypt, and burn it to protect everyone from Apep for another year.

The Egyptian priests had a detailed guide to fighting Apep, referred to as The Books of Overthrowing Apep (or the Book of Apophis, in Greek). The chapters described a gradual process of dismemberment and disposal, and include:

⬩Spitting Upon Apep

⬩Defiling Apep with the Left Foot

⬩Taking a Lance to Smite Apep

⬩Fettering Apep

⬩Taking a Knife to Smite Apep

⬩Putting Fire Upon Apep

──────⊰Types of practitioners⊱──────

Anticosmic

Anti-Cosmic Satanism, also known as Chaos-Gnostic Satanism and Anti-Cosmic Gnosticism, is a belief system that believes that the Demiurge (i.e. Yahweh, God, Jehova, Allah, etc.) imprisoned humans with Cosmic Chains, holding us back from our true freedom in Chaos and Limitlessness. It believes that through the liberation of our mortal chains, we will once more return to Tohu/Ain - nothingness

-Depends on the practitioners definition.

Some practioners may simply not identify with satanism and may just be anticosmic.

A practitioner may choose to work with Apep as a representation of chaos or work with their "anticosmic" aspects. Seeing Ra as a version of the Demiurge

Draconic

Draconic magic is the practice of working with dragons. One may choose to work with Apep as him representing a dragon of chaos. In some books these dragons are said to be the color black and represent chaos. Depending on the practitioner they may not see chaos dragons as bad or malicious beings but a being that existing balance to the universe.

Draconian

Draconian magic is, by definition, magic fuelled by the symbolism and energies of dragons. Although today dragons tend to be relegated to fantasy novels (usually trilogies, of course) or fantasy cinema, their mythological roots are deep and dark.

Some may work with Apep symbolically or not as a representation of chaos and transformation.

General Kemetics

When it comes to Kemeticism like any other religion or practice can be very individual to each practitioner. While a lot of Kemetics don't like Apep for the reason that most see him as a destructive force of Isfet that destroys Ma'at. Some practitioners revere and respect Apep for what ever reason it may be. People have different views on chaos. Chaos being a part of nature and some may be practitioners of chaos. Like any other deity people will have different views on them and wether they like or dislike them. In general I think it's important to not discriminate or harass/attack people who have different views than you. You may be able to get along with them you may not.

*For the general Kemetic practitioner who don't work with Apep you can check out the other posts on the Kemetic pantheon*

──────⊰In Workings⊱──────

Enn:Ayer serpente Apep

Offerings: Dragons Blood, Gold, Frankincense, Myrrh, Red or black candles, Cobra or dragon statue

*Please know basic protections and energy work before attempting any deity work.*

*It is important to note that everyone's experiences are different and will work with spirits for different reasons. Some people may like a spirit while others will not and that's okay. Ask these spirits what they will work with you on as well as ask them if they can help you with whatever it is you need.*

Ways of honoring or working with/worshiping Apep.

Altar

Create an altar/sacred space for rituals/workings or offerings to Apep.

⬩Altar cloth

⬩Black, red, or gold candles (you can use any color)

⬩Incense and an incense burner

⬩Statues of a serpent or dragon

For more information on basic deity work and altar setups check out the deity work post.

Anticosmic rituals

⬩For the Anticosmic practitioner. Ways of honoring Apep may include. Understanding the place of chaos within the practitioners Anticosmic faith. A practitioner may take the *Banishing of Apep/Smiting of Apep* mentioned above and replace Apep with Ra while adding their own portion of the ritual.

Some may view Ra as the Demiurge

Draconian rituals

Dragons Rouge-Beasts of Watery Abyss

*A word of caution please be careful performing any ceremony from any piece of literature or one made by another person. Invocations mean invoking a spirit within you*

The Ceremony of Apep

Envision the sun disappearing behind the horizon, in the jaws of the Serpent- Dragon of the Underworld. While focusing on this vision, start vibrating the mantra: "Lepaca Apep'. When you feel the atmosphere around you is changing and becomes tense, face the direction of west and begin the

ceremony

Melez!

I, (magical name), invoke Apep, demonic Serpent of the Underworld!

Every day you devour the sun on its journey through the sea of night and fight the gods of light.

Ruler of the seventh hour of the soul's descent into Amenti!

You transform the sunlight into the void of the Black Sun,

Your blood paints the sky red.

I invoke you! Come forth at my calling!

I seek to unite with your force.

To rest in your coils

To pass the land of the dead that is your kingdom.

Come to me. demon of waters and fire!

Lord of life behind the veil of death!

Rise out of the infernal abyss and embrace me with your coils!

Apep! Apepi! Aapep! Apofis! Set! Tyfon!

I summon you in the name of Darkness and Light, Fire and Water, which are

your essence! Hear my calling and rise from the abyss of the Underworld, from the underground land of Amentil

Lepaca Apep!

Lepaca Apofis!

Lepaca Drakon!

May this calling shakes the deepest pits of hell!

Ho Drakon Ho Megas!

Invision that you are on a voyage on a solar barque through an underground river. It gets darker and darker around you. Suddenly Apep appears in front of you. He drinks all water up and swallows the barque. You are now inside of him. Feel how you become one with the Serpent. Inflame yourself in the power of magic that rises in you. You are the unity of shadow and light, life and death. You shine with the light that illuminates the void and the darkness of the abyss. Gradually you are filled up with divinity. Meditate upon this feeling.

When you feel that it is time to end the meditation, close the ceremony with a careful banishment.

Hermetic Order of the Golden Dawn

The Hermetic Order of the Golden Dawn is an occult group formed in England in the late 19th century. It was a magical order influenced by the Freemasons and occult Hermetic mysticism. The Freemasons are a famous secret society, and all three of the Golden Dawn's founders were Freemasons. Hermeticism is based on the supposed writings of the Greek god Hermes and Toth, the Egyptian equivalent of Hermes.

The formula IAO

This formula is the principal and most characteristic formula of Osiris, of the Redemption of Mankind. "I" is Isis, Nature, ruined by "A", Apophis the Destroyer, and restored to life by the Redeemer Osiris.

But before entering into the details of "I.A.O." as a magick formula it should be remarked that it is essentially the formula of Yoga or meditation; in fact, of elementary mysticism in all its branches.

In beginning a meditation practice, there is always

If not, one is not working properly.

a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. This stage represents Isis. Sooner or later it is succeeded by depression --- the Dark Night of the Soul, an infinite weariness and detestation of the work. The simplest and easiest acts become almost impossible to perform. Such impotence fills the mind with apprehension and despair. The intensity of this loathing can hardly be understood by any person who has not experienced it. This is the period of Apophis.

It is followed by the arising not of Isis, but of Osiris. The ancient condition is not restored, but a new and superior condition is created, a condition only rendered possible by the process of death.

The Alchemists themselves taught this same truth. The first matter of the work was base and primitive, though "natural". After passing through various stages the "black dragon" appeared; but from this arose the pure and perfect gold.

Even in the legend of Prometheus we find an identical formula concealed; and a similar remark applies to those of Jesus Christ, and of many other mythical god-men worshipped in different countries.

𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙𓆙

For more content relating to other practices/religions or pantheons follow my main blog for updates

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