A Wisdom Archive on Consenting

DREWARY: A sexual technique and praxis conducted between consenting magical partners that is a ways and mean to a sacred and venerable spiritual expression of the Nameless Arte, as well as an emulation of the Dame herself in the ecstatic and erotic act of sensual enjoyment using prolonged intercourse near the edge of orgasm.

 
(See also: DREWARY, Witch, Witchcraft, Paganism, Pagan Dictionary )

Sadhya (Sanskrit) [from the verbal root sadh to finish, complete, subdue, master]
 
To be fulfilled, completed, attained; to be mastered, won, subdued. As a plural noun, a class of the gana-devatas (divine beings), specifically the jnana-devas (gods of wisdom).
 
In the Satapatha-Brahmana of the Rig-Veda their world is said to be above the sphere of the gods, while Yaska (Nirukta 12:41) gives their locality as in Bhuvarloka. In The Laws of Manu (3:195), the sadhyas are represented as the offspring of the pitris called soma-sads who are offspring of Viraj; hence they are children of the lunar ancestors (pitris), evolved after the gods and possessing natures more fully unfolded; while in the Puranas they are the sons of Sadhya (a daughter of Daksha) and Dharma -- hence called sadhyas -- given variously as 12 or 17 in number.
 
These various manners of describing the ancestry of the sadhyas originated in different ways of envisioning their origin. In later mythology they are superseded by the siddhas, the difference between sadhyas and siddhas being in many respects slight. Their mythological names are given as Manas, Mantri, Prana, Nara, Pana, Vinirbhaya, Naya, Dansa, Narayana, Vrisha, and Trabhu. Two of the names are two of the theosophic seven human principles -- manas and prana; while Nara and Narayan, are other aspects of man, human or cosmic. Blavatsky terms the sadhyas divine sacrificers, "the most occult of all" the classes of the dhyanis (SD 2:605) -- the reference being to the manasaputras, those intellectual beings who sacrificed themselves in order to quicken the fires of human intelligence during the third root-race. "The names of the deities of a certain mystic class change with every Manvantara" (SD 2:90); thus they are called ajitas, tushitas, satyas, haris, vaikuntas, adityas, and rudras. The key to the various names given to these higher beings lies in the composite nature of each one of them. In every manvantara and in each minor cycle of a manvantara, every being unfolds another aspect of itself, just as mankind unfolds new but latent powers and senses in each age. Special names were often given to each of the sevenfold, tenfold, or twelvefold aspects of these high beings.
 
In the cosmic sense the sadhyas signify the names collectively of the twelve great gods, the first twelve cosmic hierarchs emanating from Brahma, out of which flow not only the twelve cosmic planes, but the hierarchies inherent in these twelve planes. Their importance lies in the fact that they are the earliest emanations in serial order from the formative and productive Brahma-prakriti, and therefore are really the origin of all beings and things in the cosmos arranged from the beginning in the duodenary hierarchical scheme. Plato had the same thought when he spoke of Divinity forming the universe according to the number twelve. They are reminiscent of the Latin dii consentes, taken over from the ancient mystical Etruscans who stated that these twelve "agreeing or consenting divinities" form the council of Jupiter, the Latin Brahma. The twelve dii consentes consisted of six feminine and six masculine divinities, and the Etruscan theology stated that they govern not only the world, but time also, coming into existence periodically at the commencement of a world period, and passing into rest or pralaya when the world period ended -- only to reappear at the end of the succeeding world period.
 
Seneca in his Quaestiones Naturalis (2:41) states that there is a more sublime Council of Divinities, superior even to Jupiter and the twelve dii consentes, whose combined will and intelligence govern even the deliberations of Jupiter and the twelve great consenting gods.
 
See also SATYAS

 
(See also: Sadhya, Mysticism, Mysticism Dictionary )

We seem to be free, to do that which we choose and not that which is chosen for us; but possibly, the freedom may be illusory; in fact, it may be bondage.
 
We may be bound by predestination, the will of a Supreme Intelligent Power, or blind inexorable Nature, or the necessity of our own previous development.

 
(See also: Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul )

Read more here: » Peace of Mind: Of Freedom, Fate And Free Will

Theopathy [from Greek theos god + pathos experience, feeling]
 
The seventh stage of initiation in the Mysteries, where the candidate becomes a selfless channel for communion with his inner god; the third and last stage of spiritual development -- the first being theophany, the second theopneusty. The sense of theopathy, originally used in the Greek Mysteries, was that the adept "suffered" the full influence of the god within him, becoming a selfless, consenting channel for the divine power pouring through him, in utter disregard of the personal self. Because of the immense personal renunciation involved, such an adept was said to suffer -- meaning to bear or carry the divinity within.
 
The second of these three initiatory grades, theopneusty, was the same as the third, but in less full degree, and signified that the initiate received the inspiration from above-within and, as it were, was breathed into from above, but did not carry the full load of the spiritual fire or inspirational flow. The first stage, theophany, was by comparison a temporary occurrence and signified the appearance of one''s divinity to the initiant''s self-conscious perception; the neophyte met his own inner god face to face, and the appearance or theophany lasted for a greater or less time depending upon various circumstances.
 
Such terms were held secret in the ancient Mysteries, although the words themselves, as time passed, slowly filtered outwards and often became misunderstood, as by Christian theologians.

 
(See also: Theopathy, Mysticism, Mysticism Dictionary, Body mind and Soul )

AIDS (GENETIC WAR)
Since some believe that the virus is man-made, specifically designed to attack the most important alternative to procreation (male homosexuality), we cannot see it as responding to psychic suggestions to change its habits. If it were a naturally occurring life-form, it would be automatically part of the evolutionary stream and quite attuned, even ready for "mental" implementation of punctuated morphogenesis. We are beginning to see that this is indeed a "war" and learning at the same time that war at every level derives from a basic misunderstanding of human social interaction and hardly occurs at all within the biosphere itself
 
Evolution is neither a battle for the survival of the fittest, nor is it the chaotic result of random mutations. We now know that the origin of species proceeds in cooperation with and as part of the conscious continuum of all life. Evolution, when the time is right, moves by quantum leaps to sudden new stages, as if by common consent. It''s only through human interference that some single, bizarre weed winds up choking everything else out. In the highly unnatural case of the HIV virus, what we are seeing is a device specifically designed to pollute all the streams of life at once (generation, nurture and maintenance). It is a quite human-like biological tyrant bent on specific genocide
 
In studying Sheldrake''s "punctuated evolution" we suddenly understand why our intuition has already told us that the HIV virus was man-made (or engineered). As a naturally-occurring genetic leap, HIV is too fantastic to consider. Even if abrupt evolutionary leaps were the rule, not the exception, and even if evolution itself is part of the omni-conscious sphere of synchronous reality-alternation, it''s still too giant a biodic jump for a virus suddenly to decide to take up residence within the human DNA factory merely in order to bypass that annoying (to it!) "somatic individuation" phase. Viruses don''t become that sophisticated that quickly. It''s the equivalent of the next generation of the human race suddenly to be born with fully-functioning wings sprouting out of everyone''s shoulder blades.
 
The theory, or course, amongst bio-metaphysicians, is that the body is merely a highly practical mechanism for the housing and passing on of the genetic code. One of the body''s more clever defenses is the brain, designed to repair itself, built to last at least twice as long as any other organ and encased in a hard, nearly impregnable shell (the skull). But the cerebrum isn''t just a defender of the body. It has, so to speak, a mind of its own and its own goals preempt the instincts. What''s more, cerebral goals conflict with the goals of the genes. AIDS and the whole contemporary world of the 90''s - with its pollution, rain forest depletions, baby boom, etc. - constitute the casualties of a genetic war directed specifically against the cortex, occurring on a deeply subnatural level of the global collective unconscious
 
As there are mental and spiritual planes, so there are various material planes. The "common consent" of the whole earth consciousness has been shattered in our time and the result is an insane interplanary (sic) war between the goals of the DNA and the goals of the human brain. Ideally, these goals should coincide, as with planned eugenics. Instead, we have mindless acquiescence to the genetic urge to procreate at any cost - regardless of the hideous consequences of overpopulation. Genetic consciousness knows only bodily success. It has no way of perceiving the larger context which is visible to the cortex: pollution, famine, despair, etc.
 

 
(See also: AIDS, GENETIC WAR , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)
 

Sibyl [from Greek sibylla probably from sios bylla Doric for dios boule she that tells the will of Zeus]
 
Often confused with the Greek Pythia, Sibyls are reputed to have been possessed of occult knowledge, the power of prophecy and divination, and the inner sight. Practically nothing is known about their occult life, though in many cases they seem to have been initiates. Greek and Latin writers name ten, of whom the most famous is the Sibyl of the Cave of Cumae whom Aeneas consulted just before going down to Avernus (Aen 4:10) -- a veiled record of one stage in the initiation journey. Others were the Delphian, Babylonian, Libyan, Cimmerian, Erythraean, Samian, Hellespontine, Phrygian, and Tiburtine Sibyls.
 
The Emperor Augustus consulted in the time of stress not only the Sibylline Books, but also a certain sibyl who dwelt in seclusion near Rome; as Numa, the second of the so-called legendary kings, consulted his consort Egeria, a wise woman who dwelt in seclusion in a forest, on all affairs of state. She is no more legendary than he, and it is upon the institutions he founded and the calendar he placed in order that the religious and civic institutions and the calendar of later Rome were built.
 
Such wise women or initiates are known in the Orient and also among ancient Germanic tribes with their amazing priestesses, without whose counsel and consent war could not be declared, who received deputations, at times dictated alliances and treaties, and were consulted as oracles in matters of state and religion both -- Albruna, Ganna, Aurima, Veleda, and others. Such oracular or prophetic power is limited to no people and to no time, or to either sex, for what the sibyls and their Sibylline Oracles were in Greece and Rome the prophets and oracular priests and priestesses were to other countries. As far as Greece is concerned the Pythia or Prophetess of the Oracle of Apollo at Delphi was a sibyl, but of a somewhat different type, her functions being officially recognized by the Greek States and her responses received in accordance with traditional methods of interpretation.
 
See also SIBYLLINE BOOKS; SIBYLLINE ORACLES

 
(See also: Sibyl, Mysticism, Mysticism Dictionary )

Tulku sprul sku (Tibetan) [short for sprul pa''i sku (tul-pe-ku) from sprul pa phantom, disembodied spirit; cf Sanskrit nirmanakaya body of magical transformation]
 
Applied to a lama of high rank, often to the head abbot of a monastery; specifically, to those lamas who have proved their ability of remembering their office and standing in a former incarnation, e.g., by selecting articles belonging previously to themselves, describing details of a former life, surroundings, etc. The two most important tulkus in the Tibetan Buddhist hierarchy are the Tashi and Dalai Lamas. Tulku is often referred to as an incarnation but, outside of the many varieties of an incarnating or imbodying power or energy, incarnation in popular usage is the direct continuance of a previous imbodiment. These so-called living buddhas of Tibet are one kind of tulku -- the transmission of a spiritual power or energy from one Buddha-lama of a Tibetan monastery when he dies, to a child or adult successor. If the transmission is successful, the result is tulku.
 
Tulku is of many different kinds and very closely parallels the Hindu doctrine of avatara. Taking Jesus as an example: here was a life-long tulku, a ray from a divinity; a tulku of that divinity so far as that ray goes, a divine manifestation, and hence a true avatara in the Brahmanical sense. Again, Gautama Buddha was tulku of his own inner buddha or inner god. The average person, however, is merely overshadowed occasionally, if he really aspires, by a touch of the divine flame from within the higher parts of his own constitution, and yet even for these fugitive instants such person is tulku. But when Gautama attained buddhahood, he was relatively infilled with his own inner buddha, and therefore was that god''s human tulku. That was for Siddhartha the man, nirvana; he then entered dharmakaya and this portion of him was then known of men no more: that portion of him was a man become divine.
 
Another kind of tulku is where a human mahatma will send a ray from himself, or a part of himself, to take imbodiment, perhaps only temporarily, perhaps almost for a lifetime, in a neophyte-messenger that this mahatma is sending out into the world to teach. The messenger in this instance acts as a transmitter of the spiritual and divine powers of the mahatma. Blavatsky was such a tulku, imbodying frequently the very life of, and hence guided by, her own teacher. While this incarnation of the teacher''s higher essence lasted, she was tulku. When for one reason or another the influence or ray was withdrawn for a longer or shorter period, tulku then and there became nonexistent.
 
Still another aspect of the tulku doctrine is illustrated by the case of Blavatsky. Where is she now? Blavatsky has not yet again reincarnated -- she has not yet been born as a child -- but she has at certain times, and for one certain individual, with that individual''s consent, organized as it were tulku for that individual. For the time being, therefore, we can say that Blavatsky has partially imbodied in that chosen individual for the purpose of special transmission. In all cases of tulku, they are incarnations or appearances. If Blavatsky, for instance, were to make tulku of a person for a month or a year, for the time being that person would be tulku, but when that particular work was done, the influence would be withdrawn and tulku would stop.
 
There is again another kind of avataric incarnation or tulku, a temporary physical appearance of an adept in the mayavi-rupa. Certain Tibetan lamas are known to be able to perform this feat, and thus they too have been properly called tulkus, which is the type of tulku that certain Orientalists have referred to as "an appearance."
 
Another type of tulku of an opposite and essentially evil character is that brought about by a hypnotist who temporarily displaces the psychological nature of his entranced subject through psychologization or even hypnosis plus mesmerism. This, however, is more often than not an act of black magic and fraught with grave dangers, both to the hypnotist and the one entranced. Every clever hypnotist actually makes a tulku of his victim in a black magic sense. When he puts an idea into the brain of his victim, that one week from now at three o''clock in the afternoon he is going to do some essentially foolish or undignified act -- for the time being that hypnotist is working a black magic tulku on that victim, and every psychologist and hypnotist knows the possibility of this fact, though the scientific explanation of the term may be strange to him. A key example of black magic tulku was what the medieval Europeans used to call werewolves. This doctrine of the tulku, however, is at heart beautiful and sublime, and hence highly reverenced by the Tibetans.

 
(See also: Tulku, sprul sku, Mysticism, Mysticism Dictionary, Body mind and Soul )

Lawrence v. Texas - Prior case law. Under the traditional common-law, the rights of sexual partners were protected through the marriage contract. Thus, sex outside of the marital contract was unprotected and frequently punished by laws prohibiting fornication, adultery, and sodomy, among other crimes. By the 1960s, as attitudes towards sexual relations, marriage, and the role of women began to change, so did the law. Taboos against pre-marital sex waned, "no-fault" divorce laws made getting divorces easier, and t ...

Read more here: » Lawrence v. Texas: Encyclopedia II - Lawrence v. Texas - History