Mysticism, Time

Ode To Debt (18+)

Come, my love, my dove, & pour
From thy cup the serpent wine
Brimmed & breathless -secret store
Of my crimson concubine
Surfeit spirit in the shrine-
Devil -Godess -Virgin -Whore.

Lyric of Love to Leah

Leah Hirsig as “Alostrael” (Source: Wikipedia)

In my recent two-part essay “Cheating Females” (Part 1, Part 2) we traced evidences back to circa 3200 BC showing that the ‘modern’ accounting, banking, and economic systems are built on two fundamental principles of cabalist alchemy – the Unity of Opposites, and the Law of Inversion – and are nothing less than a predatory, radically misogynous metaphor for ancient Babylonian sex magic.

A few quotations as a reminder:

“the woman … involved is an object, a representation of power … women are merely spiritual batteries..”

“In European alchemy the coarse starting material for the experiments is known as the prima materia and is of a fundamentally feminine nature. Likewise, as in the tantras, base substances such as excrement, urine, menstrual blood, part of corpses and so forth are named in the alchemic texts, no matter which culture they belong to, as the physical starting materials for the experiments. Symbolically, the primal material is described in images such as ‘snake, dragon, toad, viper, python’. It is also represented by every conceivable repulsive female figure — by witches, mixers of poison, whores, chthonic goddesses, by the ‘dragon mother’ so often cited in depth psychology. All these are metaphors for the demonic nature of the feminine…”

“These misogynous terms for the prima materia are images which on the one hand seek to describe the untamed, death-bringing nature; on the other one readily admit that a secret force capable of producing everything in the phenomenal world is hidden within ‘Mother Nature’. Nature in alchemy has at its disposal the universal power of birth. It represents the primordial matrix [▽] of the elements, the massa confusa, the great chaos, from which creation bursts forth.”

One text talks of ‘the transformation of the Babylonian whore into a virgin’..”

“The general term for body orifice, KA in Sumerian or bãbu in Akkadian, is expressly liminal because it also means door or gate. The vaginal opening, bãb uri and the anus bãb šuburri are imagined then as thresholds. From literary and incantation texts we know that the body and its orifices were regarded as sites of transition, especially when aroused.”

“In an Old Babylonian incantation (spell) .. the ‘chief tools of magic making are the female’s aroused body orifices’.”

“If one sips the sukra out of his mudra’s genitals with his mouth, then the process is described as being ‘from mouth to mouth’. [..] Through this oriental ‘Last Supper’ the power and the strength of the women are passed over to the man.”

Those who have read my two essays should now be able to recognise the alchemical and financial significance of key metaphorical concepts (eg, “spend”) embedded in the following poem written by the infamous ‘magician’, Aleister Crowley, to his “wisdom consort”, the Swiss-American Leah Hirsig:

In 1919, after seeking out Aleister Crowley due to her interest in the occult, she was consecrated as his Babalon or, “Scarlet Woman”, taking the name Alostrael, “the womb (or grail) of God.” Leah Hirsig wrote in her 1921 diary: “I dedicate myself wholly to The Great Work. I will work for wickedness, I will kill my heart, I will be shameless before all men, I will freely prostitute my body to all creatures”.

18+  Do not read if extreme vulgarity offends.

Crowley’s own comments that “I think I’ll collect all my filth in one poem and mark it Leah..” and “an occasional publishable line thrown in when I weakened” should serve as fair warning.

My bold and/or italicised emphasis is added.

Leah Sublime

by Aleister Crowley

Cefalú, Italy
1920

MONDAY JUNE 21 1920
5.25pm to 5.15am

Against all principals, and in breach of two promises, I have sat up all night in the snows, writing a poem to Leah.
One long poem — an occasional publishable line thrown in when I weakened.
7.00 am: I think I’ll collect all my filth in one poem and mark it Leah in plain figures.
10.00 am: I think I did.

Leah Sublime,
Goddess above me!
Snake of the slime
Alostrael, love me!
Our master, the devil
Prospers the revel.

Tread with your foot
My heart til it hurt!
Tread on it, put
The smear of your dirt
On my love, on my shame
Scribble your name!

Straddle your Beast
My Masterful Bitch
With the thighs of you greased
With the Sweat of your Itch!
Spit on me, scarlet
Mouth of my harlot!

Now from your wide
Raw cunt, the abyss,
Spend spouting the tide
Of your sizzling piss
In my mouth; oh my Whore
Let it pour, let it pour!

You stale like a mare
And fart as you stale;
Through straggled wet hair
You spout like a whale.
Splash the manure
And piss from the sewer.

Down to me quick
With your tooth on my lip
And your hand on my prick
With feverish grip
My life as it drinks—
How your breath stinks!

Your hand, oh unclean
Your hand that has wasted
Your love, in obscene
Black masses, that tasted
Your soul, it’s your hand!
Feel my prick stand!

Your life times from lewd
Little girl, to mature
Worn whore that has chewed
Your own pile of manure.
Your hand was the key to—
And now your frig me, too!

Rub all the much
Of your cunt on me, Leah
Cunt, let me suck
All your glued gonorrhea!
Cunt without end!
Amen! til you spend!

Cunt! you have harboured
All dirt and disease
In your slimy unbarbered
Loose hole, with its cheese
And its monthlies, and pox
You chewer of cocks!

Cunt, you have sucked
Up pricks, you squirted
Out foetuses, fucked
Til bastards you blurted
Out into space—
Spend on my face!

Rub all your gleet away!
Envenom the arrow.
May your pox eat away
Me to the marrow.
Cunt you have got me;
I love you to rot me!

Spend again, lash me!
Leah, one spasm
Scream to splash me.
Slime of the chasm
Choke me with spilth
Of your sow-belly’s filth.

Stab your demonic
Smile to my brain!
Soak me in cognac
Cunt and cocaine;
Sprawl on me! Sit
On my mouth, Leah, shit!

Shit on me, slut!
Creamy the curds
That drip from your gut!
Greasy the turds!
Dribble your dung
On the tip of my tongue!

Churn on me, Leah!
Twist on your thighs!
Smear diarrhoea
Into my eyes!
Splutter out shit
From the bottomless pit.

Turn to me, chew it
With me, Leah, whore!
Vomit it, spew it
And lick it once more.
We can make lust
Drunk on Disgust.

Splay out your gut,
Your ass hole, my lover!
You buggering slut,
I know where to shove her!
There she goes, plumb
Up the foul Bitch’s bum!

Sackful of skin
And bone, as I speak
I’ll bugger your grin
Into a shriek.
Bugger you, slut
Bugger your gut!

Wriggle, you hog!
Wrench at the pin!
Wrench at it, drag
It half out, suck it in!
Scream, you hog dirt, you!
I want it to hurt you!

Beast-Lioness, squirt
From your Cocksucker’s hole!
Belch out the dirt
From your Syphillis soul.
Splutter foul words
Through your supper of turds!

May the Devil our lord, your
Soul scribble over
With sayings of ordure!
Call me your lover!
Slave of the gut
Of the arse of a slut!

Call me your sewer
Of spilth and snot
Your fart-sniffer, chewer
Of the shit in your slot.
Call me that as you rave
In the rape of your slave.

Fuck! Shit! Let me come
Alostrael—Fuck!
I’ve spent in your bum.
Shit! Give me the muck
From my whore’s arse, slick
Dirt of my prick!

Eat it, you sow!
I’m your dog, fuck, shit!
Swallow it now!
Rest for a bit!
Satan, you gave
A crown to a slave.

I am your fate, on
Your belly, above you.
I swear it by Satan
Leah, I love you.
I’m going insane
Do it again!

******

Source: Hermetic Library

UPDATE:

From Sigmund Freud and the Jewish Mystical Tradition (h/t twitter user @HereIsJorge). Emphasis in original:

In his essay on cocaine [Freud] gave an account of the religious practices associated with it among South American Indians. [..] These rather irresponsible activities in the quest for a “magical drug” to achieve mood modification, are reminiscent of the whole history of magic. As we shall see when we discuss his essay on demoniacal possession, Freud cites overcoming incapacity for work as a major motive for entering a pact with the Devil. [..] Indeed, perhaps, one of the important reasons for the aversion to “magical drugs” is that they are reminiscent of  black magic. A major psychological feature of black magic is that it provides immediate gains without immediate payment. The payment is feared as “really” both deferred and excessive. Thus deferred and excessive payment for immediate gain is characteristically associated with pacts with the Devil. The aversion towards usury, in current times as well as throughout the history of Christianity, is not completely coincidental. For usury is exactly a social expression of the Satanic Pact, immediate gains and excessive deferred payment.



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