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III.0

Ritual Catharsis

[R.K.]

135-149

III.1.

Staging Sacredness

[R.K.]

151-159

III.2.

Sex Magick

[R.K.]

161-173

III.3.

Divine Intervention

[R.K.]

175-179

III.4.

Way of the Ordeal

[R.K.]

181-191

III.5.

Dark Tantra

Morning Glory Zell

193-197

III.10.

Ordeal-Ritual to Lilit

Lilith Cherev

217-220

III.11.

Lilit

Corbie Petulengro

221

III.12.

Descent of In-anna

[R.K.]

223-251

III.0

Ritual Catharsis

[R.K.]

135-149

"much of BDSM play ... is rich sexual theater. ... . ... for many of the people who get into BDSM, it's the sexual theater that appeals the most ... . ... In the realm of sexual theater, context is everything."

"We walk the dark side of sexuality, and ... those paths lead to the Underworld ... . ... . ... one goes down to the Underworld ..., and no one comes out unchanged."

p. 139

"Actually, the various underworlds often have many gates, but here are four to start with. We begin with ...

[1] the Gate of Fear. ... The idea is to make the fear familiar -- and ... even ... to eroticize it ... . ...

p. 140

The only garments on his body are a pair of heavy leather mittens ... holding his hands in tight fists ... . ...

{The function of such mittens is to keep the man from being able to feel on the woman's body (especially her tits, buttocks, and gums in her mouth). It is considered below that woman's dignity to permit a man to feel on the woman's body with his hands; and as for any kissing on her body, such would require his paying for it by his permitting the woman to hurt him physically.}

p. 141

"She ... says ... "... I'll find a bitch for you to breed with. ..."

p. 142

... him trying to get the bitch by the back of the neck and get his penis into her,

{Such -- the male's grasping (with his jaws) the female by the loose skin at the back of her neck, while inserting his penis into her vagina -- is the breeding behavior of cats, not of hounds.}

his mistress looking on in amusement. ... .

... [2] the Gate of Shame. ... There are plenty of bottoms who find themselves strongly drawn to humiliation, bevcause it takes you beyond ... your interfering pride.

A classic shame-ritual ... is the myth of Inanna ... . ...

You never know who you really are until everything you have [of the nature of pride] is taken away.

p. 143

Too many of us identify entirely with ... our spirit guides, our magical power, and all the other labels that we use to answer the question

"What are you?"

{When inquired of one's own self, the form of this quaestion is "What am I?" (AitUp or AitAr 2:4:3:6 or AitUp 1:3:11). This quaestion can also be "Who am I?"}

Ritual humiliation is a stripping-down of the soul; it asks the question ... . ... .

p. 144

... [3] the Gate of Endurance. ... It is the classic ritual of the Ordeal Path ... . ...

p. 145

They call it mummification ... . ... So here she is, wrapped tightly ... . ... The [her] only sensation is his ...

p. 146

speaking the words for the Opening of the Mouth ceremony ... . ... Her life passes before her, several times, different each time. ... She hears his voice in her ear, chanting the Opening of the Mouth, telling her to come back to life ... . ... "Be ready to rise and go forth by day."

... [4] the Gate of Letting Go. ...

p. 147

This has its similarities with the kind of letting-go-and-merging-with-the-Divine that is practiced by mystics ... of many faiths. ...

Some people need to start out by submitting to another human being before they can conceive of submitting to the Divine Will".

{And rather more pertinently, the deity (manifesting that "Divine Will") may need to observe a prospective submitter's actually submitting (ritualistically) to the director of a ritual-of-submission, prior to that deity's acceptance of the candidacy of the prospective submitter's obedience to that deity (and deity's will).}

p. 148

"We as a community -- whether ... the BDSM community, the neo-pagan community, or the general public at large, [--] are terribly deficient when it comes to rites of passage. ... In the first two communities that I mentioned [namely, BDSM & neo-pagan], people have begun to address this need for rituals of transition ..., and have begun ... toward a liturgy of cathartic sacred theater. ...

p. 149

I'd like to see people valuing spiritual psychodrama ... . I'd like to see it back in the hands of its original owners -- and creators -- who were the priests and priestesses of the Underworld forces."

{Like all other aspects of religion, this (spiritual psychodrama) was deliberated atrophied by ruling classes, especially by the ultra-materialist capitalist "military-industrial complex" (which is in drastic need of being eliminated).}

III.1.

Staging Sacredness

[R.K.]

151-159

"Deities who were involved should be thanked, sacred space should be devoked ... . ... Don't just thank your partner; if the Gods are still listening in, thank them as well for sending him/her to you. ... The Gods, like us, want to be ... appreciated for who and what they are."

III.2.

Sex Magick

[R.K.]

161-173

p. 161

"I begin to make up one-half of my face; white paint, black deeply etched around one eye, the skull's teeth drawn onto my lips. I find this is

a good way to bring down

{in the way of an "overshadowing"}

whatever deity of death ... needs to come through me. ...

p. 162

Tonight I'm channeling Her, the Lady of Death ... . ... I've been sworn to the Dark Goddess and the Lord of the Dead ... since before I was born. I do remember Her ... coming to me as a child in a dream/vision and informing me very clearly that I belonged to her for this lifetime ... . In the years that followed I fought, ran from, suffered through, and finally accepted this calling".

p. 163

"incense smokes in the air. "Are you ready to begin the descent, Walker Between Worlds?" I/She [i.e., R.K. + Hel] asks her.

p. 164

... She, too, has a calling, and was claimed in a vision by Her [i.e., by Hel]. She is a healer ..., and these periodic trips to the underworld keep her from straying too far ... revealing ... fears to her ... . ... Her legs are spread and fastened to a stretcher bar because I know she feels so much more vulnerable ... that way. ...

I raise a thick yellow candle above her. ... "The first mystery ... comes from the East, ... and it is the lightning strike." Hot wax splashes across her naked breasts, and she gives a ... scream.

The next candle is red and even larger. "The second mystery ... comes from the south, and it ... burns." Red wax splashes across her genitalia. She doesn't like being hurt there ... .

The third candle is blue and narrow; I ... let the wax run ... down her shoulder blades. "The third mystery ... comes from the west, and it is steam ... ." She is ... sobbing ... .

The fourth candle is green and I splash it onto the back of her thighs, her calves, her a[r]ss. "The fourth mystery ...

p. 165

comes from the north, and it is the hearthfire, the warmth of ... family." I ... press myself against her".

p. 166

"Lord of the Underworld -- Hades {Haides}, Arawn, Yama, Baphomet {>abu-fihamat}, Valraven {Val-hrafn}".

p. 168

"In some religious traditions, such as the African Yoruba religions .., some spirit-workers are "ridden" by the gods."

{Apart from such of them as are of the diaspora in the Americas, no West Africans describe spirit-mediumship as "horsing", for no West African will consent to ride a horse, nor to ride nor otherwise exploit any animal (and much less any human) in any way.}

"I transitioned from female to male, ... getting surgery ... . ...

{Decades ago, in C., GA, I was engaging in sexual relations with a woman who was in charge of a group-home for released ex-inmates of the state insane asylum there : she had likewise undergone ovarectomy. Was that woman's reason for having undergone such surgery, that some spirit whom she had conjured into giving her "advice", had told her that she could get plenty of different men to perform cunnilingus on her every day, if only she would consent to such surgery?}

"I was born medically intersex".

{Inasmuch she gave birth to her own child (as mentioned elsewhere in her writings), she certainly was not "intersex" (the term "intersex" being applied, medically, only to certain persons among those who are incapable of producing offspring). [Some of her druggee friends may have said this while they were inebriated with psycheledics, though : such persons' judgement and practical understanding may then be quite poor -- one good reason for keeping away from any such continuously inebriated persons.]}

"my bilateral masectomy ... to me is a mark of pride ... . ... I woke on the operating table ... lighter by eighteen pounds".

{I used to, decades ago in C., GA, engage in sexual relations with a woman in a ward of the the state insane asylum there : she used to keep her teats covered (with a brassiere) while I was, e.g., performing cunnilingus on her -- apparently they were kept covered because (as another woman there told her about herself), she regarded her teats as to be touched only by her own children (or by another woman). Perhaps the authoress (R.K.) tried repeatedly to keep her teats covered while men were performing cunnilingus on her, only to have each of them pull off her brassiere on every occasion in order to shift his site for sucking-on back-and-forth between her clitoris and her two nipples. (Such men might be this rude as to so defy her will, if they were always inebriated with ingesting psychedelic drugs on such occasions.) So, that may have been why she insisted on having her teats superfluously amputated : if she had simply kept to men who were not continually inebriated with psychedelic drugs, there would have been no such rudeness, and therefore no need for such amputation.}

p. 169

"The handmade cat[-o'nine-tails] in my hand moves in a figure-eight, delivering ... blows to her shoulder and a[r]ss".

p. 170

"I hold freezer-cold chains to her sensitive parts and she screams ... ."

p. 172

"A bottom needs to split their {his or her own} consciousness somewhat ... . ... The right brain needs to get into a state where ... consent is irrelevant. They obey their God/dess not because they have chosen to do so, but because to do otherwise unthinkable, inconceivable, because it is the most natural thing in the world to do. ...

p. 173

The same sort of attitude must to practiced ... in helping ... achieve catharsis sex[ual sublimation] ... . Your actions ... must reflect an utter surrender, with no defenses left against your beloved God/dess."

"Needs spoken become a world of magick. Speak them ... as if you'd just created the earth and everything in it. It will be ... a path of dark glory.

And maybe, if we all get together and start talking about that path, we'll soon be able to ... map it."

III.3.

Divine Intervention

[R.K.]

175-179

"Cybele, Lady of the Lions,

{Lion-riding goddess Kubele resembleth lion-riding goddess Dus-ga (Durga).}

Protectress of cities.

I drank from the cymbal, I ate from the drum."

{imbibeth the the music thereof, and partaketh of the eucharist therefrom}

"guardians {galla, similar to those of Kubele} of seven gates have stripped her of all her clothing, her jewelry, brought her naked to this room. ...

"Greetings, Inanna," says Ereshkigal to the shivering Queen of Heaven. "Welcome to my Realm.""

III.4.

Way of the Ordeal

[R.K.]

181-191

herb

for __

mugwort

purification

agrimony & rosemary

protection

yarrow & rue

blessing

lemon balm

sweetness

"When someone asks you for a ritual ordeal, the first thing you should do is a divination (from yourself or a friendly diviner) as to whether you're the person for the job ... . If the reading doesn't look good, refer the person to someone else".

III.5.

Dark Tantra

Morning Glory Zell

193-197

"D commands s to touch herself and arouse her animal passions for his delight ... . ...

{If this be implying her masturbating herself, it is quite impolite for a man ask a woman to to that. The properly polite action would be for either to man to masturbate the woman (somewhat rude), or (better, and more polite) for him to kiss her vulva.}

D then uses his touch as he wills to arouse her to orgasm. ...

{If this be implying his masturbating her with his hand, it is really rude, intolerably so. It would be neither appropriate nor propre (polite) for him "to arouse her to orgasm" with his hand; he must do so by applying his lips suckingly instead, for a long enough time.}

D takes her head in his hands and kisses her,

{This ought to have been done first, before anything resulting in orgasm. The man ought (and perhaps without touching her head with his hands) to have initially been kissing her forehead, earlobes, cheeks, etc.}

and then orders her to give him a tongue bath".

{This would be the very height of impoliteness and of rudeness. Instead, the man ought to be giving the woman a "tongue bath" (with emphasis in her anus).}

III.10.

Ordeal-Ritual to Lilit

Lilith Cherev

217-220

"This is an ordeal that travels not to the Underworld but to

the Waste Land -- ... when Lilith left the Garden [of <eden], she walked alone for many years."

{This would be the abode of S`<iri^m ("satyrs").}

p. 218

"Lilith, Dark Mother, ... Freedom-Spirit, ... Lady of the Sandstorm, Lover to the Morningstar ... ."

p. 219

"[O!] Son of the Morning, Prince of the East ...!

I am Lilith! ... I am mother to ten thousand children, the nightwalking Lilim ...! ... .

p. 220

I will live always in souls that resist tyranny!"

"Initiate and Celebrant {of opposite gendres} may choose to consummate Lilith and Sammael's passion, bearing in mind that

Lilith's first act of defiance was her refusal to lie beneath Adam.

{She insisted on being on top of him during sexual intercourse. [When a woman insist on being on top of the man, this is generally because she is intending to sit naked on his face.]}

Depending on the Initiate's ... personal preference, she may now ... sleep, before ending the ritual, in hopes of receiving dream-visions from Lilith".

III.11.

Lilit

Corbie Petulengro

221

"I ... a sandstorm ... like ... to flay you ...

I ... an incubus {sic : read "succuba"} ... with a fatal kiss ... drink of your soul ...

I ... a demon[ess] ... threw you to the meadow's grass ...

I ... demand that you {viz., >adam} lie always beneath me in Eden".

III.12.

Descent of In-anna

[R.K.]

223-251

p. 224

In-anna "Queen of Heaven : ... Inanna should start with a blue gown covered in stars".

Eres`-ki-gal "Queen of the Underworld : ... She should wear black robes/clothing".

Nin-s`ubur "Inanna's maidservant : ...

p. 225

Ninshubur should wear red or orange".

Dumu-zid "Inanna's husband".

Ges`tin-anna "Dumuzi's sister".

p. 228

In-anna "took the lapis {lazuli} measuring rod in her hand. ...

{This is aequivalent to how goddess Nu:-kua "held a carpenter's square" (HChM, s.v. "Fuxi", p. 119). Nu:-kua's "embroidered shoes" (HChM, s.v. "Nu:wa", p. 175) are aequivalent to the slippers of Cinderella : and much as (according to Strabon) the hawk carried away a sandal of heroine Rhodopis, so "birds of prey carried off" (Lieh-tzu -- ChM, p. 86b) in the era of Nu:-kua.}

p. 230

Neti, the chief gatekeeper of the kur, asked ... . ...

{cf. /neti/ (/na-iti/) 'not this', an aupanis.adik expression}

p. 231

Because of ... Erishkigal, Her husband, Gugalanna ... has died. ...

{cognate with the name of the incense /guggulu/?}

p. 232

In her [In-anna's] hand she carries the ... line.

{According to the Fen-su Ton-yi, Nu:kua "took a cord and pulled it through the mud" (HChM, s.v. "Nu:wa", p. 172).}

p. 233

[Eres`-ki-gal :] "... I drink river-mud ... . ..."

p. 239

Ninshubur went to Eridu and the temple of Enki."

{There is a town named "Eridu" in northern Florida. En-Ki 'Lord of Earth' may be likened, perhaps, to 'Earth-Shaker' Poseidon (who imperiled Odussseus, GM 170.y).}

p. 240

"a Kurgarra, ... neither male nor female. ... .

a Galatur, ... neither male nor female."

{"neither male nor female." (Clemens of A. : Stromata 3:13; 2nd Clemens 12 -- "GTS22")}

p. 241

"Erishkigal ... Her breasts are uncovered.

{cf. the "Paps" of goddess Anu, in Rheged}

Her hair swirls ... leeks."

{leek is the national herb of Cymru (Wales)}

p. 243

The kurgarra sprinkled the food of life on the corpse.

The galatur sprinkled the water of life on the corpse.

Inanna rose".

p. 247

"They broke the reed pipe which the shepherd was playing. ...

{Tezcatli-poca was "to play a note on one of the whistles, and then breaking it" ("WT").}

[Dumu-zid :] "... Change my feet into the feet of a snake ... a sajkal snake ... . ..." ...

{The Gigantes of Phlegra are depicted as having heads of snakes for feet.}

p. 248

Then like a sajkal snake ... Dumuzi escaped ...

{"a serpent in the Wilderness, ... the Son of Man" (Euangelion according to Ioannes 3:14).}

To the dwelling of his sister Geshtinanna. ...

p. 249

They whipped the skin of her buttocks. ...

They poured tar in her lap ... . ...

{cf. supra p. 164 : "let the wax run ... onto the back of her thighs".}

There at the holy sheepfold they caught Dumuzi."

{cf. the trapping of Odusseus in the cave for the sheep of Polu-phemos (GM 170.b). Alike unto Dumu-zid, Odusseus also visited the ghosts in their own country (GM 170.m). He was fastened to the mast of his ship (GM 170.r) -- a mast, with its cross-spars, closely resembling a cross for crucifixion [of (Behold!) the Lamb of God who taketh away the sin of the world].}