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Hierophant Knowledge :: The Psychology. Men and Women. The Sacred Prostitute. Nancy Qualls - Corbett
The Sacred Prostitute in Masculine Psychology. Nancy Qualls - Corbett
All saints revile her, and all sober men
Ruled by the God Apollo’s golden mean –
In scorn of which I sailed to find her
In distant regions likeliest to hold her
Whom I desired above all things to know,
Sister of the mirage and echo.
Robert Graves, The White Goddess
Anima: Man’s Image of Woman
She has many faces, many guises. She has lived in the mind’s eye of man throughout the ages. The anima, man’s inner image of woman, manifests in each male according to his individual psychology.
“Every man carries within him the eternal image of woman, not the image of this or that particular woman, but a definite feminine image. This image is fundamentally unconscious, an hereditary factor of primordial origin engraved in the living organic system of the man, an imprint or ‘archetype’ of all the ancestral experiences of the female.” (Jung. Marriage as a Psychological Relationship)
Like a witch, she can cast spells of moodiness, irritability or depression. Like the Greek Sirens or the German Lorelei, the anima can lure a man to destruction. On the positive side, she brings joy, excitement and a sense of well-being. Like the woman who tamed Enkidu in the Gilgamesh Epic, she may be seen as a reflection of a man’s inner woman capable of leading him out of ‘the wild life’.
Down through the ages men have attempted to unravel the mystery of their eternal image of woman. Her sexuality and spirituality inspire a unique fascination. Her exotic image has been captured on the canvas of Goya as the elegant, reclining nude. The Naked Maja or as the Sleeping Venus by Giorgione whose pose expresses pure innocence without a trace of immodesty.
Today, man’s idea of woman continues to be displayed, though not often with the grandeur and reverence characteristic of classical art. Pornographic films and centrefolds in slick magazines reveal the inner woman of some modern men. Another of her images, coming from the far side of reality, is often mirrored in the poetry of contemporary song, as in ‘Suzanne’ by Leonard Cohen;
You can hear the boats go by.
You can spend the night beside her.
And you know that she’s half-crazy,
And that’s why you want to be there,
And she feeds you tea and oranges
That come all the way from China.
And just when you mean to tell her
That you have no love to give her,
She gets you on her wave length and lets the river answer
That you’ve always been her lover.
The male’s internal image of the feminine ranges from the sensuous and the exotic to the divine. Since the anima is a personification of the male’s unconscious, it is her image that men regularly project onto the women in their lives.
Although great strides have been made in recent years to grant women equal status in the world, the patriarchal system continues to prevail and to impose masculine viewpoints and values on the image of woman. These values reflect the relationship the collective masculine world has both to external woman and to the internal anima. From this point of view, it appears the feminine has three faces – she is mother, whore or virgin – and often a combination of all three. The face the individual man sees is a reflection of his anima.
“When projected”, writes Jung, “the anima always has a feminine form with definite characteristics. This empirical finding does not mean that the archetype is constituted like that IN ITSELF.” Elsewhere he points out that “most of what men say about feminine eroticism, and particularly about the emotional life of women, is derived from their own anima projections and distorted accordingly.”
The woman may be viewed as “property”, someone who exists to serve the man’s sexual need. In that case, she is his whore, his profane prostitute. In most instances such an attitude would be consciously denied; however, it regularly erupts in locker-room expressions, in the sexual harassment found in work situations, and in the privacy of the marriage bed. The repressed notion of woman-as-whore is frequently the manifest or hidden element in marital problems. The man who expects sexual gratification on demand from his wife, as his right and her duty, consciously or unconsciously envisions woman as his whore.
Quite the opposite is the situation where woman is elevated to the heavenly heights of The Virgin Mother; she is all things pure and holy, and consequently is untouchable. “Goddesses and demigoddesses”, writes Jung, “took the place of the personal, human woman who should carry the projection of the anima.” In such cases, relationship with an actual woman is not possible. The projection shatters when the man discovers she is human after all. He then finds fault with his partner, leaves the relationship or becomes impotent. He may remain disheartened, disenchanted to the extent that he finds all women disreputable.
The third face of man’s inner feminine composite is that of the mother-wife. “For the son,” writes Jung, “the anima is hidden in the dominating power of the mother, and sometimes she leaves him with a sentimental attachment that lasts throughout his life and seriously impairs the fate of the adult. (Archetypes of the Collective Unconscious)
It is not uncommon to hear a man speak of the change in the personal relationship he has with his wife once there are children. The man’s image of the feminine, which previously had excited him in love-making, now regresses back to the static maternal model. He feels stuck, often without vitality or a sense of creativity.
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Beauty ll Pt l (Artwork)
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The Anima in Dreams
The feminine within is literally the stuff dreams are made of. Most often the anima in dreams takes the form of an actual woman whose personal characteristics are significant to the dreamer. She may be someone with whom he is associated in outer life or someone totally unknown. From a still deeper realm of the unconscious come archetypal images of feminine nature, symbolic forms overlaid with emotion.
In the following dream, the goddess of love herself comes in symbolic form, as a dove. Paul was a forty year old Swiss man who had been twice divorced and was increasingly unhappy with a third partner. The dream illustrates on an archetypal level the denial of both the actual women and Paul’s own inner feminine, symptomatic of his unconscious attitude toward her goddess and her gift of love.
Paul’s dream
I was walking with E. I feel something in my hand I found in the street. I get the feeling that it comes to life. I call to E. Who is now D. It turns into a pigeon. It blows itself up and walks around looking for some food. I have some crumbs in my pocket and give them to it in my hand. Later it changes into a white dove. I tell a young man, “You see it’s like you, as near to death as to life.”
Later the dove is dying again. I’m in a room and the young man brings it in. “Look at your pigeon-dove.” It’s dead again and he throws it on the table. It’s alive again and jumps to the floor. I think it’s looking for a place to die calmly. The young man does not seem to have any feelings for that. I don’t quite remember the next scene but there seems to be a link between the white dove and D, who is lying somewhere, dead.
In his associations, Paul identified E as a playmate whom he had first met when he was five. Their friendship lasted throughout adolescence. She was his first girlfriend, and he recalled her with much fondness. With her he first became aware of love – Aphrodite, who is traditionally symbolised by a white dove. In the dream it is first a pigeon, of the same family as the dove yet not so evolved or refined. Paul’s associations with pigeons was that they ate and mated all the time. Pigeons would be related to the overwhelming passion that adolescents feel.
The young man in the dream was an aspect of Paul’s shadow, a puer aeternus or eternal boy. This shadow side could not enter a mature relationship and denied the deeper source of love, the goddess. There was potential for life but also for psychological death. The alternately live and dead or dying dove is related to the way Paul experienced his relationships with women.
In the dream there seems to be a possibility for love to come into his life, but the puer, Paul’s shadow side, has no feeling for it, for what love is. Psychologically this points to a primitive stage of anima development.
D was the woman Paul was living with, but she was also an inner anima figure appearing in a positive form in previous dreams. She was the human woman who brought the goddess’ love into effective earthly contact; that is, she brought Paul down to earth – which of course his shadow puer did not like. The lysis of the dream speaks directly to Paul’s conscious thoughts about leaving his partner once again. Not only would the inner soul mate lose its vitality and its connection to the goddess of love, the feminine aspect of the Self, but the actual woman would also experience a kind of death.
Young men can bear the loss of the anima without injury, for it is their masculine side of consciousness which must be developed and recognized. But in the second half of life, a new appreciation for feminine nature, both internal and external, must be established in order for a man to be capable of a mature love relationship and also to connect with his inner life. Where there is no sacrifice of immature ego demands or purely collective masculine values, a certain rigidity sets in, a stoniness toward the joy of life; all that is left is a compelling drive for power or material gain.
Paul’s dream indicated a regressive position as it shows no feeling, no remorse for the death of either the goddess as the bringer of divine love, or the human woman, who in this man’s psychology would be the equivalent of the sacred prostitute.
Speaking of the anima, Jung notes that “if the unconscious figures are not acknowledged as spontaneous agents, we become victims of a one-sided belief in the power of consciousness.” Ruled only by a conscious masculine position, a man is cut off from his soul. The principle of Eros, the feeling of relatedness, is not operative; consequently, the man remains detached, unable to experience either his own emotions of his spiritual nature.
In such a situation, ego consciousness, in its rational, orderly manner, becomes fortified against what it experiences as the disorienting effect of the feminine.
“Self – control is a typically masculine ideal, to be achieved by the repression of feeling. Feeling is a specifically feminine virtue.....A man is trying to attain his ideal of manhood represses all feminine traits – which are really a part of him.” (The Secret of the Golden Flower. Alchemical Studies)
If the ego feels threatened by the other – worldy character of the feminine, there develops a strong defence which results in over-identification with masculine persona roles. These roles may be culturally defined, or related to the mask one wears in professional life. Often a man fails to differentiate between his essential identity and his persona, becoming only the mask.
This was Charles’ psychological situation when he first began analysis. He was an ordained minister, skilful in his role and as an administrator. His clerical collar was the emblem with which he identified himself. Publicly, he was admired for his capabilities, but he was profoundly lonely. There were perhaps one or two trusted relationships where he allowed his true feelings to show. Moreover, his relationship with himself felt like an endless, hopeless mess.
His presenting concern was a deep hollow feeling and a certain barrenness in his life. His marriage of twenty – five years offered more anxiety than solace; as he approached retirement age, he wondered what he would do for the rest of his life if the current superficial connection with his wife continued.
Charles was an educated man in his mid-fifties. He lived a well ordered life. He had been raised in a rural community amid extended family ruled by his paternal grandfather, a typically patriarchal environment. As was the custom in his family, Charles frequently attended church and revival meeting. Neither family members no preachers could satisfactorily answer the young man’s burning questions about his religious feelings; his personal God was trapped in the strong admonitions of revivalist Old Testament preaching the patriarchal authority of church, community and family. The feminine was acceptable only as mother or wife, otherwise she was identified with sex and sin.
The mother-wife, static aspect of Charles’ unconscious feminine was evident in his dreams.
Dominating consciousness, it prevented any connection to the image of feminine nature as moving, dynamic. Here are two of his dreams during the early stages of analysis;
“My mother and I were in my car going to get fuel. We discussed how far I could travel on one tank, like from this city and back. We were standing behind the car when a couple of guys in an old model car jumped the curb and ran between me and my mother. I tried to scream out Help! Help! But I was too frightened. (I awoke terrified with stiff arms and hands).
I was eating dinner with my wife and a female friend. We were seated at a table in a large church convention hall. We were having some conversation but my wife kept cutting me off. I got up and left.....We were apart physically and emotionally after the efforts to talk at the table.”
Fuel is energy, which psychologically is associated with libido, the psychic energy available for life. The car represents the dreamer’s persona, that is, his role as a minister. The beginning of the first dream thus shows Charles’ energy and persona tied up with the mother. This refers not to the personal mother, but to the static, elemental feminine, reflecting an attitude toward life that goes with what is safe, guarded and protected. In this case is also related to Mother church. The dreamer’s fuel or source of energy therefore seems to be derived from the mother-bound component of his psyche.
Two reckless male figures come between mother and son, breaking their strong alliance. As shadowy figures they are incompatible with the dreamer’s image of himself, yet a potentially healthy eruptive force. Of course, the threatening loss of the dreamer’s source of energy, the security of an undisturbed life, is absolutely terrifying; yet at this point in the dreamer’s life, it is necessary. It is also significant that there are TWO shadow figures, an example of the doubling motif, which points to something new on the brink of consciousness.
The situation is symbolically similar in the second dream; however, it lacks the redeeming feature of something breaking through. The dreamer feels only estrangement and separation. Now it is the wife aspect of the mother-wife image which prevents communication with the other faces of the feminine. Eating in the church hall – being nourished within the walls of collective Christian thought – points to the dreamer’s conventional attitudes. In effect he is in a safe container, but that is the very situation in which he feels cut off, “apart physically and emotionally,” from the feminine other.
Along with such mother-wife dreams illustrating an alienation from the full dynamic of the feminine, other dreams indicated a rigid spiritual function. Both kinds of dreams occurred during the same time period.
“I was making a journey with another man to a chapel – the church of my youth. When we got there we had to detour and come from the back due to high water. The water was almost over the road. There was a crust of snow over the edges of the water and vegetation and the churchyard. The flood water was yellow and dingy. We decided there would be no gathering because of the high water.
I was fishing. I caught no fish but saw large fish frozen in big blocks of ice.”
The burning religious quest of Charles’ youth was sinking into the high flood waters of the unconscious. The fish, most notable as an early Christian symbol (one often marked at the bottom of the pages in his dream diary) is symbolic of both the Christ image and new life, but here the life is frozen. The icy starkness, empty church, no greenery, no gathering, all point to an absence of life. On the other hand, there is now a male travelling companion; the safe, approving mother attitudes have been replaced by a new, yet unknown, masculine attitude.
Other dreams contained images of the inner feminine as sick, old or bedridden:
“I was with this woman. She was rather undeveloped or slow witted. We had intercourse and during this time it was discovered that she had need of radical female surgery.
An old hag drives up the hill where I am in a special rigged car so that she can drive. She is very old and very much a hag. I had been friendly to her before but now I am tired of her whiny demands and dependence.
There is a selection being done for a chaplain. An old woman in bed was conducting it. Several of us to be chosen are gathered around. I went up to her bed to ask if I might say a word.”
In these dreams the image of the feminine lacks vitality; sick and disabled feminine figures parallel the inertness of the desolate churchyard and frozen fish. In this comparison we can see the relationship between the feminine and the spiritual. There is nothing to suggest a dynamic feminine presence; however, the dreamer is beginning to be conscious of the demands of his inner woman. He seems to be aware of the power she has over him, yet at the same time wants to be her chosen one.
In time the image of the feminine began to change, as did Charles’ attitude towards his persona and his sexuality. The transformation was mirrored in subsequent dreams:
“ I was with a young, sexually immature male. I was telling him about his sexual organs and about to achieve sexual intercourse with women. He or I or we had some type of drink – wine or liquor.
I was riding in a car with three very attractive girls, with a male driver. One of the girls was talking to me and in a nice way propositioned me. I realised they were prostitutes, and politely refused their offer in that I am a minister. I reached over and touched all three with my hands.
A tall, well-built black woman wearing a brown sweater turned into the office in front of me. She asked me, “Who do you kiss?”
I was lying with a woman. She was hidden from view, but I was fully open to the public. A black woman recognised me as the ‘Reverend’ and began telling me about her grief. Then she realised what was going on and became upset with me; still, she accepted me. Before she left, we embraced each other. I kissed her and a small baby she was holding.”
After the dreamer’s psychologically immature masculine side (perhaps related to the new travelling companion in the third dream) became open to instruction and they celebrated with the drink of Dionysus, the active feminine could approach ego consciousness. The dreamer, although still in his ministerial personal, is not offended at being propositioned by prostitutes and can even reach out to touch these provocative new images of the anima. Then he has an encounter with a black woman, personifying the chthonic feminine – dark, earthy and mysterious.
In the last dream of the series, having become more accepting of his sexuality and now aware that it need not be in conflict with his public image, he could show genuine affection for this earthy side of himself and her child, symbol of his own new life.
The principle of relatedness, antithetical to Charles’ earlier patriarchal stance, now had a firm foothold in consciousness, energising him in a new and exciting way. As the following dreams show, this active principle added an adventurous new dimension to his life, one which could take him to places heretofore unknown.
“I was going up on top of a low building to preach and a very attractive red-haired girl was going with me. She was to be my soloist. On the way up, I kissed her. She was very responsive and we kissed some more. She suggested we go to her place afterwards.
I as in a boat with a woman (in real life she is a chaplain). We were discussing our appreciation for each other and felt alive sexually with each other. She was driving the boat and I was sitting behind her. We crossed over the main river and stopped on the other bank. She was showing me around. This place was almost like an enchanted land. The houses and people were all very neat.”
Charles had arrived at a new psychological place. The active, moving feminine, loving and erotic, was being integrated into consciousness, no longer in conflict with his spiritual side. Moreover, she was leading him into new, unexplored places in his own psyche the neglected inner world of his emotions.
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Goddess X Pt lll (Artwork)
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DH Lawrence’s THE MAN WHO DIED
The awe experienced by a man in meeting with his anima – the inner guide who can contain the mysteries of sexuality and spirituality – is illustrated in D H Lawrence’s short novel, THE MAN WHO DIED.
As he sets out on his journey with painful, open wounds, he meets a woman who is a priestess of Isis. He says to himself, “This girl of Isis is a tender flame of healing. I am a physician, yet I have no healing like the flam of this tender girl. But dare I come into this tender touch of life? Oh, this is harder.”
The priestess anoints his scars, saying, “What was torn becomes a new flesh, what was a wound is full of fresh life.” He tells her of a woman who once washed his feet and wiped them with her hair, pouring on precious ointment.
“Love had passed in her. She only wanted to serve,” he replied. “She had been a prostitute.”
“And did you let her serve you?” she asked......”Did you let her serve you with the corpse of her love?”
A vivid shame went through him. “After all” he thought, “I wanted them to love with dead bodies.”
The man who died also felt the pain and death inside his own darkness. In this new consciousness, he felt the stir of something coming, a new dawning. “Now I am not myself. I am something new.” And he said, “Lo, Isis is a kindly goddess; and full of tenderness.....She is dear to me in the middle of my being.”
Here the sacred prostitute, as one aspect of the anima, functions as mediatrix between consciousness and the unconscious, bringing instinctual forces into harmony with the divine. Without an appreciation of this image, contemporary man experiences a major split between the spiritual and sensual aspects of Eros. Sexual acts devoid of an attitude of tribute to the goddess become merely instinctual performances without connection to the inner being.
Many modern men experience this split. “Man cannot come to a positive connection to his anima until this split is reconciled and healed.” Writes Robert Stein. (The Animus and Impersonal Sexuality) Conversely, it may be that this split cannot be healed until a man has found a positive connection to his anima. What is necessary in a man’s psychological development is for him to experience the transformative, active side of the anima. Only then can he abandon conventional, constricted attitudes towards the feminine and enter into the world of full emotional involvement with another.
Stages of the Anima
As a man’s consciousness widens, his attitude towards both his own feminine side and women in general is altered. Jung describes four stages of anima development, analogous to historical images of the feminine personified by Eve, Helen of Troy, the Virgin Mary and Sophia:
At first glance, Jung’s description of anima figures in their progressive stages seems restrictive, as if to imply that only when the anima advances out of the instinctive stage, negating sexual feelings, can one develop spiritually. We ask ourselves whether this is yet another echo of the morality of our culture where sexuality is considered the antithesis of spirituality. If we interpret it in this way, “small wonder then that a wild and confusing conflict arises between man as an instinctual creature of nature and man as a spiritually conditioned cultural being.” (The Psychology of the Transference.)
“Sexuality is not mere instinctuality; it is an indisputably creative power that is not only the basic cause of our individual lives, but a very serious factor in our psychic life as well.” (On Psychic Energy. The Structure and Dynamics of the Psyche)
At the apex of the anima’s development, then, her spiritual aspect encompasses her sexuality. It is contained in the very nature of Sapientia (Sophia) who was the bride of God. In the Bible she says, “I was daily his delight, rejoicing always before him; Rejoicing in the habitable part of his earth; and my delights were with the sons of men.” (Proverbs) According to an alchemical text, the Rosarium philosophorum, “On her robe is written in gold lettering.....I am the only daughter of the wise, utterly unknown to the foolish.” (Religious Ideas in Alchemy)
Each successive stage of the anima brings new realizations and an altering of attitudes; at the same time, paradoxically, the influence of the preceding stage is not diminished but rather enhanced. Initially, as Eve, the sacred prostitute is in tune with her biological, sexual nature. She desires physical pleasure. In her wantonness, she desires not THE man but A man. She is not only the giver of sexual pleasure but the receiver. She is matter and body and earth.
As Helen, whose beauty and charm have been idealized as a prototype of erotic love through the ages, (All is dross that is not Helen – Marlowe) the sacred prostitute has these same attributes. She is the beautiful one whose dress and perfume, whose awareness of her rounded form in the movements of her dancing, charms the male and excites his passion. At this stage of anima development, she is seen as more than body – she is an individual in her own right, experienced as the feminine Other. She takes on a particular personality.
The sacred prostitute also has certain characteristics in common with the Virgin Mary, although this is difficult to comprehend because our current cultural image of Mary is clouded by a foggy notion of purity and piety. That is the effect of the split between the sexual and the holy. But there is another image of Mary – as a ‘black’ Madonna – which contains and appreciates these apparently contradictory concepts. Like Mary, the sacred prostitute is considered virginal (psychologically); just as Mary’s virginal womb brought forth the Christ child, so does the womb of the sacred prostitute, as anima, give birth to man’s Christ – like nature, his higher consciousness.
As described above, Sophia (Sapientia/the Shulamite) parallels aspects of the anima, yet she should also be considered as an aspect of the divine being, analogous to the archetype of the Self. Sophia is Wisdom. In Bibilical tradition she is both the bride of God and the mother, the lover who was with God before Creation. (Proverbs) She is the feminine being who is “a friend and playmate from the beginning of the world, the first born of all God’s creatures, a stainless reflection of his glory and a master workman.” (Jung, Answer to Job. Psychology and Religion, West and East)
“She is ‘the breath of the power of God,’ ‘a pure effluence flowing from the glory of the Almighty,’ ‘The brightness of the everlasting light, the unspotted mirror of the power of God,’ a being ‘most subtil’ who ‘passeth and goeth through all things by reason of her pureness.’ She is ‘conversant with God’ and ‘the Lord of all things himself loved her’......She is sent from heaven and from the throne of glory as a ‘Holy Spirit’” (Ibid)
We have seen earlier that the sacred prostitute, in the celebration of the sacred marriage, embodied the goddess and was identified with her. She was the bride of God, represented by the king. In the union of the sacred marriage, she brought the regenerative power of Wisdom into effective contact with the lives of men.
In this affective contact with the anima, invariably mirrored in his relationship with actual women, masculine ego consciousness attains an essential enlightenment. Like the stranger who entered the temple of love, a man gives up an aspect of ego consciousness in order to join with the Other. This union itself symbolizes the equality of male and female; neither is dominating, demanding or possessing. Through this positive relationship with the anima a man experiences an exciting, moving vitality in his life; old ideas and values which have become burdensome are lifted from his shoulders.
Yet this new consciousness is not achieved without frustration, conscious suffering and fear, for it is invariably accompanied by disconcerting changes.
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Anima Development in Middle Life
Discontent, boredom and a general lack of enthusiasm are common symptoms of an anima problem, especially in the second half of life. If a man experiences the feminine only as the maternal – and therefore as something to be fertilized or feared – can the transformative influence of the sacred prostitute be realised? The endless sameness of a comfortable and predictable relationship is often the Scylla and Charybdis which provokes the inner search for, and development of, the anima.
Such was the case with John, a man in his mid-forties. He spoke of a deep dissatisfaction with his life; he lacked energy and interest both at home and at work. He was an extremely hard worker, but he did not view his work as successful and was very pessimistic because of frequent setbacks. This pessimism was also reflected in his marriage of eighteen years, for he felt that all he did was to no avail. Most often he felt a morbid resignation to his ‘unhappy fate’, yet on occasion there was a glimmer of hope that his life might be different.
As his analyst, I initially experienced John as rigid and obstinate, clutching old values in an inflexible way. He has a growing need for alcohol, which on several occasions had resulted in drunkenness. This in turn created guilt, remorse and depression. Such symptoms are among those described by Jung as indicative of the need to make contact with the anima.
After the middle of life......loss of the anima means a diminution of vitality, of flexibility, and of human kindness. The result, as a rule, is premature rigidity, crustiness, stereotype, fanatical one-sidedness, obstinacy, pedantry, or else resignation, weariness, sloppiness, irresponsibility, and finally a childish ramollissement (lethargy) with a tendency to alcohol. After middle life, therefore, the connection with the archetypal sphere of experience should if possible be re-established.
Jung also pointed out the similarity between the concept of ‘loss of soul’ among primitives and what happens to a man who loses contact with his anima;
Loss of soul amounts to a tearing loose a part of one’s nature; it is the disappearance and emancipation of a complex, which thereupon becomes a tyrannical usurper of consciousness, oppressing the whole man. It throws him off course and drives him to actions whose blind one-sidedness inevitably leads to self-destruction.
So it was with John, for there was a strong masculine ego and considerable conscious development but little recognition of the earthy, irrational feminine base of the unconscious.
Early in the analytic process the anima began to present herself, as in the following dream:
“I was at a farm, in a pasture, and decide to carry a gun and hunt. There were some buildings of a school-type. My wife was there but all the others were very conventional, even ‘goody-goody’ type men. I carried a pint of whisky in my hand but felt uncomfortable so I put it in my pocket. There was a round storage bin for grain. I go into it but it is below ground level. A girl is there whose name is Lola. She is a whore. I wanted to make love to her but when i started she said, “I don’t do that” but I knew she did and we did. Several men stopped by, one from the power company and one from the conservation department. We did not finish the act and I awoke frustrated and unfulfilled.”
The open pastures belong to the Earth Mother and here is where the dream-ego seeks the female (in the vernacular, goes “hunting”) with phallic symbol in hand. This presents an image of a rugged outdoor-type man, a shadow side of John not often apparent in his gentlemanly manners. John’s persona was in fact related to the “school-type buildings” in the dream: rational, intellectualising and conservative. This was the image with which he identified (and apparently the one his wife saw and supported). The “goody-goody” side of himself is apparently not compatible with his strong, erotic “hunter” nature, which was repressed and therefore consciously incongruous to John. The whisky-from-the-bottle aspect of the shadow was in fact being acted out in bouts of drinking.
In John’s associations to the dream, he related that in his youth he had known a girl named Lola who had been a prostitute. He described her as “wily but clean”. He also thought of the musical, Damn Yankees, in which the female lead, Lola, is a beautiful woman in league with the devil. She sings a song, “Whatever Lola wants, Lola gets.” Another association was that his wife was a school teacher, and that there was a striking difference between the two dream women, wife and whore.
The storage grain bin where the girl is found is related to Demeter and the Kore (Persephone) – Demeter, the maternal image associated with grain, and the Kore, Demeter’s daughter, who was abducted by Hades, the devil. Here the dream-ego (John’s hunter shadow) finds Lola (the dynamic aspect of the feminine, his own inner Kore) “below ground level” which psychologically points to her being contained in the maternal womb of the unconscious. Lola is undifferentiated woman, an object to be used. The sexual act is like a rape, since Lola does not enter into it freely. For a man to take a woman more or less by force, not honouring her “no”, is indicative of a primitive sexual attitude, which here, apparently, is a characteristic of John’s shadow. It is true that a woman might say “no” ambivalently, both fearing and desiring the penetration of the masculine. However, this fine distinction is for the woman to reflect on; it does not justify intercourse without consent.
The men from the “power company” and the “conservation department” are analogous to those self-regulatory psychic components which monitor the flow of psychic energy – libido – and warn against the misuse of natural resources. The sexual act was entered into for instant self-gratification, with no respect for the “otherness” of the woman or for the goddess of love. The appearance of the men and their interruption of the sex act leaves the dreamer feeling frustrated and unfulfilled.
This dream troubled John and led him to wrestle consciously with his shadow side and repressed attitudes towards the feminine, which held his anima at the Eve stage – like a young girl still closely connected with the mother. The image of the feminine as prostitute is promising, but at this point she is simply used by the shadow and there is no sense of the sacred.
In struggling with his shadow, John also became conscious of hostility and even fear towards women. Again this side of himself was so incompatible with his conscious self-image that it had been repressed. Using the technique of active imagination, he became friends with his inner Lola, who at one point said to him, “You didn’t love me enough.” On one occasion he had a compelling urge to play music for her, as if to create a feeling of harmony between them.
Gradually there was a transformation in John’s conscious attitudes, as reflected in the following dream.
“I was looking for calves up on a hill. I came to an old house and went in. There were four or five women there. A young girl was sitting at a reception desk and another one was behind her. We talked and I brushed my lips against hers. The second girl whispered she wanted me to go with her. I followed her through several rooms. She was nude and absolutely breathtakingly beautiful. We came to another room with straw on the floor as in a loft. My feeling was she was a bitch and lover in one.”
“Looking for calves” indicates John’s growing awareness of the love goddess, who as mentioned earlier was often imaged with a crescent-moon headdress, related to cow horns. The calves, an image or representation of the “newly born” goddess must be found. This search leads the dreamer to the house of women.
The house in the dream is reminiscent of a brothel; the fact that it is old may point to the dreamer’s outdated collective attitudes towards sex and women. But because of the erotic atmosphere it may also indicate a growing differentiation in his personal attitude towards the feminine, a movement towards seeing and appreciating them as sexual beings.
Often when a man dreams of several women, one comes forwards and presents herself; she holds a special quality and is particularly attracted to the dream-ego. Here such a woman becomes the dream-ego’s guide through an unknown labyrinth. This alluring and charming woman is receptive to his masculine potency; she is neither overwhelmed nor forced as in the previous dream. There is a humble and unpretentious atmosphere, denoted by the straw on the floor. John is still ambivalent, perceiving the woman in the dream as both bitch and lover. At the same time, he is fascinated by her beauty, charm and promise of love.
The dream depicts the beginning of the Helen stage of anima development, which manifests through John’s efforts to seek an inner connection to the love goddess. Fascinated, he follows her into the unknown places of the feminine realm. Now he shows a certain respect – he is awe-struck by her sheer beauty, an attitude quite different from that in the earlier dream, where the masculine had the “right” to ravish the feminine.
The anima now becomes more receptive, more accessible. Here we find a strong parallel with the stranger who seeks to honour the goddess; John comes to the sacred prostitute and is welcomed by her. She, in being receptive to the masculine, brings the dreamer to a new acknowledgement of the Other, his own inner woman.
In John’s outer reality, he was experiencing much confusion, as he expressed it. “My world is turning upside down.” As new psychic elements began to be known, others were in a stage of transformation; naturally there was a sense of disorientation. The crusty barnacles of old attitudes were slowly dissolving, while only fragile outlines of new ones had formed. Yet even within this chaos, John was accepting new dimensions of life in which he felt a certain excitement and exhilaration. There was an unwanted courage, far from his former resignation, to pursue new avenues of self-expression in writing and music, and the rediscovery of classical literature, thereby balancing his overzealous attachment to work.
Several months later another dream showed the further development of the anima:
“I was at a church service and was sitting between two older obese women. I go to take communion and the two celebrants were women dressed in white. One has the host which is wrapped in silver. She asks if I want to look at it or will I have it. I tell her I will have it. The other has the chalice but she hits it against my forehead and wine spills on my head like a baptism. I go back to my seat and there an attractive blonde is sitting next to me. I do not think it is my proper place and move back between the two older women. Now I feel squeezed and move back to the girl. As I go towards her, she stands up and walks towards me. She has a big lump on the left side of her head which I had not noticed before. It is a third eye. I was shocked by that. “
The two older, obese women suggest the static, maternal aspect of the feminine, which continues to colour John’s attitude towards women in outer reality; however, now he is willing to approach the altar, the place where ego demands and old attitudes are sacrificed. In doing so he is freed from the maternal influence.
At the time of the dream, women had not yet been ordained as priests in the church John attended, therefore the priestesses here are archetypal elements emerging spontaneously from the unconscious. The priestesses stand before the altar, the sacred precinct – as did the sacred prostitute – to offer the Eucharist, the sacrificial elements for the strengthening and renewal of life. The dreamer does not enter into the service vicariously, just by looking, but is receptive to emotional and spiritual involvement with the divine.
The host wrapped in silver, the metal of the moon and therefore of the goddess, is symbolic of body or matter. The chalice, associated with the Holy Grail, is the feminine vessel containing the essential soul substance from which the spirit emanates. The baptism of wine, symbolic of blood is associated with the ancient rites of passage during which the initiate was covered or marked with the blood of the sacrificial animal. Wine is also associated with the ecstatic worship of the god Dionysus by his women followers. It was considered the inspiriting drink of divine ecstasy.
By participating in this ecstatic religious experience, ingesting or internalizing the symbolic form of matter or sensuality, and being bathed in the renewing spiritual element, the dreamer is led to a new position. After communion with the priestesses, he cannot return to his previous orientation but finds a new image of the feminine – the moving, transformative aspect of the anima who comes forward to meet him.
Both the priestess and the attractive blonde are images of the sacred prostitute, although they appear to be different, just as the sacred prostitute when she stood before the altar did not appear the same as when she was in her sacred chamber. The third eye is an archetypal image of wisdom and insight into the spiritual mysteries. It is quite the opposite of rational intellect, which was John’s forte and on which he automatically relied.
Jung writes of the Eucharist as a symbol of the individuation process. (Transformation Symbolism in the Mass) It is reminiscent of the ancient new moon festival, dedicated to the goddess, where moon cakes and libations of blood were served to re-strengthen life. In the role of mediatrix, also the role of the sacred prostitute, the priestess is ministrant of the sacraments. She mediates between the deity and man by offering the symbolic elements of both body and spirit. This development of the anima parallels that of the role of the Virgin Mary as mediatrix between earthly man and God. This anima image embodies the profound spiritual essence of feminine nature.
The dreamer now becomes aware of an inner feminine image that is woman but more than human. This touches the facets of the feminine aspect of the Self, the highest expression of wisdom. Her “third eye” brings illuminating insight rather than abstract or fragmented knowledge. Hers is a responsive wisdom which comes from a loving connection with the divine.
Near the end of the analysis, John had the following dream.
“I am in a green farm house. There are phonograph records on the bed. Several were broken records and had been taped together and I thought how can anyone play those and threw them away. Then I leave and enter into a large crowd. It is a wedding party and it is to be my wedding. I don’t know anyone in the wedding party. Now across the street, I am preparing for my wedding. I notice my shoes are not appropriate and I wonder about them but then I realise I have a new pair and those will be fine.”
Green is the colour of spring, of new life and also the colour associated with the goddess. In her shelter (which is now above ground, thus more conscious as compared to its underground location in the first dream), the initial preparations for the sacred marriage take place. This involves discarding old collective attitudes, which like broken records are no longer useful. The bed is where dream life is activated, thus a place where one becomes more intimate with one’s unconscious.
Now the dreamer must leave the green house, the sphere of the earth goddess, in order to arrive at a new dimension, that of uniting with – integrating – more developed aspects of the feminine. The bride-to-be, whose features are as yet unknown, may be thought of as the more human aspect of the goddess. This parallels the ritual marriage of ancient times where the sacred prostitute, as the incarnation of the goddess, was the bride.
For this inner marriage, the dreamer’s shoes, related to his stand point in life, are not appropriate. However, the dream ends with the reassurance that a new standpoint is available. This realisation portends a fresh conscious attitude grounded in a new awareness of the feminine. The next step in the dreamer’s process of individuation would be to proceed to the sacred TEMENOS, the chamber where the opposites are united in the sacred marriage, where feminine nature is truly integrated with the masculine principle.
This example of one man’s encounter with the Other demonstrates the developmental stages of the anima in which a man’s inner feminine nature is made conscious, accepted and honoured. Typically, as happened in John’s case, such a process is accompanied by a significant change in the man’s external relationships with women and in his general outlook on life. Contact with the dynamic aspect of the anima has a transforming effect, bringing a sense of joy and humour and suffusing the personality with a noticeable enthusiasm.
In Geothe’s FAUST, one sees a similar transformation of the anima as she changes from Gretchen to Helen, and finally to the Mother of God. As Jung points out, Faust’s nature “is altered by repeated figurative deaths” until he attains the highest state of consciousness represented by Dr. Marianus.
Indeed, John experienced considerable suffering through the “death” of those rigid, collective attitudes which stress an orientation toward material values and deny the inner reality of the feminine. Yet this death was also his offering, the sacrifice of known values, of outer stability and maternal comfort. He came as a wounded man with open psychic sores – as a stranger to the unknown place. There he met the anima in her various guises. She guided him through the neglected world of emotions, of Eros and ecstasy. She taught him to feel the harmonic rhythm of life’s forces; she was the mediator between the sensual and the spiritual aspects of his life, both of which had for many years been neglected and repressed.
To summarize, the sacred prostitute in masculine psychology corresponds to an aspect of the anima that functions as a moving and transforming psychic force. She is directly related to a man’s conscious understanding and integration of his own CONTRASEXUAL nature. She modifies a man’s self-image, conscious values and attitude towards women in outer life.
The sacred prostitute aspect of the anima brings joy and laughter and enables the man to see beauty and to feel the emotions of love. As a soul-image connected with the goddess of love, the divine feminine aspect of a man’s Self, she transforms instinctive sexual expression into LOVE-MAKING, an exhilarating experience that is in no way incompatible with its spiritual nature.
In our modern world, the image of the sacred prostitute is buried under the religious, political and economic values of the patriarchy. She lives still, however, and may be rediscovered as a soul-mate by any man with the will and courage to sacrifice stereotypical masculine persona roles and outdated collective values. They are the offering he brings to the sacred prostitute in the temple of love; there she waits, ready to initiate him into the meaning of his life and awaken his consciousness to a new wisdom.
End of chapter.
NANCY QUALLS - CORBETT
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And God Created Woman. A Self Portrait. Amera Ziganii Rao Photography
AMERA ZIGANII RAO. A PROFILE
FEMINIST AND HUMAN RIGHTS, METAPHYSICAL PHILOSOPHER. WRITER. MENTALIST AND ARTIST
AMERA ZIGANII RAO ALCHEMY & LIBERATION & HUMANITY™
The Sacred Whore High Priestess Society™
The Super Sacred Brother Lover™
The Return To The Source. Ascension.
The Sacred Whore High Priestess Society™. When we were giants. All of us. When you did more than rape me.
Amera Ziganii Rao © 2013
Neo Feminist™, Post Tribe Social Reformer™ and Sacred Sexualist™. Human Rights Healer. Metaphysical Philosopher, Writer, Spiritual Intelligence Teacher, Hierophant (Interpreter of The Universe) and Mentalist Self Actualiser.
I can help you grow power, from nothing.
Alchemy & Liberation & Humanity™.
Amera Ziganii Rao © 2013
The Sacred Whore High Priestess Hierophant™ and Sacred Pimp Warrior Protector, Brother Lover™ Society. The kings and queens of old. Angels and Sorcerers together in each of themselves and in the other. The Wizard life. Forever. Living and loving from The Source. Sourcery, Carlos Castaneda first said. I'll say it again. Sourcerers together. Living a life worth living. At last.
Amera Ziganii Rao © 2013
Witches are healers. Witches are the Love Healers and SOURCErers of The Lost World, when we were the giant warriors. We were good and so were were you. 'The World of Men'. The Tribe of Misogyny and Bourgeois™.
Gives us all a bad name. And poisons all hearts.
Amera Ziganii Rao © 2013
Feminist Lolita Intellectuals™. You lucky man. A place at the table, a place at the Executive Table. That's all. The rest is easy.
Amera Ziganii Rao © 2013
THE EVOLUTION OF HUMAN RIGHTS: APPLIED CONSCIOUSNESS™, NEO FEMINISM™, METAPHYSICAL PHILOSOPHY & SACRED SEXUALISM™. POST TRIBE SOCIAL REFORM™. POWER IS THE NEW LOVE. FREEDOM + HOPELESSNESS + SEX. NIHILISM FOR A SUCCESSFUL LIFE™ THE LOST KNOWLEDGE™ THE WIZARDRY OF BEING™ POLITICAL SPIRITUALITY™ TRUE NEW LOVE. BEYOND THE REVOLUTION™
SOCIAL REFORM. THE FIGHT FOR FREEDOM AND LOVE. SHAMANISM. PHILOSOPHY. TRUE (UNIVERSAL) LOVE. NEO FEMINISM™. ANTI MISOGYNY. THE ARTIST'S WAY. WIZARDRY. TRUE INTELLECTUALISM™. WISDOM. GONZO SPIRITUALITY. NIHILISM. SEX. SOUL. GOD, THE MOTHER, THE UNIVERSE™. SPIRITUAL EXISTENTIALISM™. THE VOID OF CREATION™. ALCHEMY & LIBERATION & HUMANITY™. HELL. SUFFERING. GROWTH. ASCENSION. LOVE. LIFE. DEATH. WARLORDS OF LIGHT™ TRUE LOVE & TRUE SEX. THE POST TRIBE SOCIETY™
The Company.
Writer, Speaker and Enlightener, Amera Ziganii Rao, is now putting together a comprehensive and unique programme of Alchemy & Liberation & Humanity™. A programme of learning that is specifically about one particular kind of woman. And one particular kind of man. The Sacred Whore High Priestess™ and the Sacred Whore High Priest™, and the true society that they come from and the one they, in particular, she can and has to return to and that anyone can join her and him in. This is about Paradise on Earth.
This is about The Sacred Whore High Priestess™ and the Sacred Whore High Priest™, and the Alchemy and Liberation and Humanity that is for all as a result of their healing and in particular, hers. This is about the kind of woman who is at the bottom of the pile in a Patriarchal Toilet Tribe from Hell Society™, the norm, the conventional world and the world of the Tribe. This is about the kind of man who is next in line from the bottom. The sensitive man and the female chattel. The High Priestess and High Priest of a profane society, that has long forgotten who they are.
This is about being at the bottom of the pile, for the forgotten and strangled shamans, and for her, the story of escape. Abused by her family, her friends, her men, her whole society, by the very nature of who she is and who they are and what has happened on this Earth. It is about women of love, of Spirit and of sex. It is about men of love, of Spirit and of sex. It is about the Cinderellas of this world. It is about the The Sacred Whore High Priestess™. Who she is and how, loving her is the secret to Paradise on Earth and how we have been living a lie for 8000+ years. A lie of male (non High Priest) religion with a male ‘God’ and with Patriarchs and Patriarchal types and Matriarchs and Matriarchal types ruling over us and making our lives hell, all in the name of family, the tribe and the way things are and should remain. Hate, fascism and profanity. A sick society that vilifies, more than anyone else, the The Sacred Whore High Priestess™, just because it was told to. A sick society that calls her Eve. A sick society that has forgotten who we all are, let alone the The Sacred Whore High Priestess™ and the Sacred Whore High Priest™. This is about us remembering and knowing who WE are.
This is a programme of healing for the The Sacred Whore High Priestess™, and the Sacred Whore High Priest™, to take them and particularly, her, from monstrous levels of low self esteem and lack of self knowledge, back to herself and it is a programme for all those who truly want to love her, and indeed, him. This is a programme for the greatest carers on Earth, who are vilified, destroyed, ridiculed, ignored, abused, used, misused and hated for being everything that those who would steal from us are not. This is a programme to turn Cinderellas into The Sacred Whore High Priestesses and for anyone who wants to love her or live by the values of the The Sacred Whore High Priestess Society™. And this is a programme to turn sensitive men into Sacred Whore High Priests™ and for anyone who wants to love him and live by the values of the The Sacred Whore High Priestess™ and High Priest Society. Love, humanity, Spirit and sex. This is a programme to reverse 8000+ years of witch burning, women hating and healer ridicule. This is about the The Sacred Whore High Priestess™ and all those who would love her and live by her values.
This is about the chance for Paradise on Earth. This is a programme for the most beautiful, kind hearted, wounded women and men on this planet. A programme of how to implement a system of how to beat life, how to survive life and how to resurrect from the grief that is a true life. Alchemy and Liberation and Humanity of the lower mind into the higher mind, the soul and the inner heart and therefore one's true, confident, ‘happy’, successful, creative, sexual, sensual, individual, intelligent, emotionally healed, capable of loving and being loved self. How to turn grief into creation and survive and thrive, despite all the shit, all the pain and all the hurt. How to live in a world of madness, hollowness and cruelty and how to be a winner. How to stand up for oneself and to take back the power that has been stolen from anyone with heart, Spirit and sex. The art and science of Alchemy.
This is a programme, based on my scholarly and non scholarly work over 15 years (so far), if not for my whole life, and my extensive and intense, visceral experiences of self transformation from resignation, cynicism and despair to a state of relative bliss, and above all, the right to be. The programme and the courses and my speaking and indeed my forthcoming book, will cover the method of change. The psychological, sociological, spiritual, cultural, political, emotional and physical and even anthropological methods of change. Why we are here. Who the Sacred Whore High Priestess™ is and why she is here. And who the Sacred Whore High Priest™ is. Why we are here. Who we are and what we are and why we are. The beauty and glory of the truth. The meaning of life, no less. This will be on offer in the future.
My first book of consciousness, my first book of the spiritual politics of humanity, of authentic power and of self love and strength. A comprehensive series of online courses, live events and audio and visual material. Books, live events, CDs and DVDs. And one on one personal empowerment consultations. The Amera Ziganii Rao Method of Change™. The right to be and the way to have the right to be. And indeed, how to maintain the will to live without love. How to BE unconditional, self sufficient, self caring, self love. The right to be and the will to be and the unparalleled success that comes with that. The Lost Knowledge™. HOW to live. And how to heal others, the profane and the sick and the soulless. The others. My Business and that of any Sacred Whore High Priestess™ and Sacred Whore High Priest™, is Human Rights, The Right to a Sexual Society, Self Actualisation and Freedom.
My Business is To Overthrow Fascism, in the Home and in the Country. My business is also mastering destiny. Overthrowing the ultimate 'fascism'. Our journey on Earth and The Return To The Source. Our healing, our ascension and our redemption. Fate. The daily crucifixions of a true life, the challenges and the fury of being healers and people of love on a planet like Earth.
Submitting to the journey to liberate and evolve oneself, through following one's heart, however much heartbreak and devastation it leads to on the long long long journey to freedom and then the longer journey to happiness. 'Long Road to Freedom', as Nelson Mandela says. My business is always taking risks, never giving up and making the endless sacrifices it takes to become whole. Enlightenment, Nirvana and then Parinirvana and beyond. My business is pain. My business is bliss.
My business is seeing the truly glory of Spirit on Earth. The Sacred Whore High Priestess Society™ and all that it is. Spirit, humanity, sex and love again at last. And the end of our legacy as either servants or witches or unpaid carers or indeed, ignored mistresses, other women, other men even, and the weirdos that are at the bottom of society. This is our world and it is time to take it back and I can show you how. And that makes my life, truly, worth living.
I want you to feel the way I do. Alive, with the right to be and the belligerence to exist in this profane and male ‘God’ led world of male supremacy, female supremacy, domestic, casual fascism, tribe rules from hell, with beautiful and kind, love intelligence laden, female and male Cinderella warriors at the bottom, caring for everyone else and getting nothing but hatred, ridicule and isolation for it. The meek are already inheriting the Earth and I can show you how.
Amera Ziganii Rao © 2012
I am THE High Priestess Monarch of the ancient past and I forgive you for becoming enslaved and taken over by the machines of the alien reptile force that invaded and took over Earth 8000 years ago. They taught you to hate me and my kind and you believed them. They told you I and my kind were dictators and that you were slaves, when all we had done was love you, honour you as companions and above all, we had let you just live.
We were the holy communers, the ones who gave birth to human beings, the leaders of society, the creators of society, the vehicles of Divinity on Earth and the channels of wisdom. The ones who looked after everything and the ones who built everything and ran everything, because we could. And because we loved it. We are and were the force of creation. And you loved us and you lived.
But they told you that you ‘deserved’ power too and that we were the ones standing in your way. And you believed them. The oldest ‘divide and rule’ strategy of hate in history and it worked. They used it and you bought it, hook, line and sinker. You had to give up sex, love, magic and your own spiritual gifts and you burnt, destroyed and violated me for 8000 years.
The world calls that male supremacy. And indeed, family supremacy, Matriarchal supremacy and supremacy of the material world and all who believe in it. Men and women like you. When all that you are are slaves to a reptile force to generate hate energy for them to live and thrive and vampire the human race. The puppets of a hate force, that chose to destroy women and men like me, for hate to grow, so they could live. You bought it and it worked. The greatest fraud in the history of the world.
I am THE High Priestess Monarch of the ancient past and I forgive you for becoming enslaved and taken over by the machines of the alien reptile force that invaded and took over Earth 8000 years ago. They taught you to hate me and my kind and you believed them. They taught you that my mind was evil. My mind, my sex, my body and my ways of life.
The humanity, the glory of sexuality and the glory of creation and creativity and the glory of Divinity in each and every one of us. Our souls. They taught you that human beings are separate from Divinity, that sex was wrong and that women who have minds of their own are uppity slaves. They vilified us but much much worse than that, they destroyed your relationship with all that is unseen, all that we honour and love.
They taught you to hate what is really God. By teaching you to hate us, you hated all that is good in yourselves. They taught you to hate the light. They taught you to kill us. The daughters of The Universe. The High Priestesses of God. The Spiritual Mothers. The Sacred Whore High Priestess Avatars of The Universe™. The Sacred Army of Love on Earth.
The Shamans, the Mystics and the Communers. The Hierophants.
They called me Eve and blamed me for the downfall of the human race and created the awesome profanity that is religion. Of men, by men and from men. Of reptiles, by reptiles and from reptiles. Christianity, Islam and Judaism and every other philosophy around the world was poisoned. There are no female spiritual leaders left. It is all profanity. They chose you to represent them because they wanted to divide us and they did. They told you to hate me. And you believed them. Now I am back and I forgive you.
I forgive you because I can. Because I came here to save your soul. And because I finally know who I am. I am THE High Priestess Monarch of the ancient past. I came here to return your soul to The Source. God, The Mother, The Universe. To return you to what is really God. Because I love you. And because She loves you and your kind, whatever you have done.
Whatever you have done to me and whatever you have done to Her. And most of all, whatever you have done to yourself. We forgive you. This is your redemption. Your freedom and your ascension. We are here to save your soul.
Amera Ziganii Rao © 2012
You bought the Sacred Whore like a piece of meat and you called that a wife. Your trophy wives. Your dancing girls. Your chattel and serving girls. Your piece of beauty. You bought us like you would cattle. Then you called it wives. Now you call it prostitution. The High Priestesses of the real God. You bought us to buy God, The Mother, The Universe and you caged us, separated us from our Divine gifts and skills in the Temple and drove us mad and then lost interest in us, because we had no gifts left, no excitement, no hunter in ourselves and no hope or joy left. Then you just called us mad and discarded us. You called us evil and you call love obedience, even though it had already killed us. You moved into our Temples and you played with the divination tools and thought you communed. The destruction of Atlantis was your gift.
You stole us from God, The Mother, The Universe and you tried to usurp us. You vilified us, enslaved us and you still envy us today. You call it intuition. You might want to think about this when you hate us out of your jealousy. The mystic gene means physical tortuous pain and taking on the empathy of the human race. All their pains, evils and dark thoughts. We see and feel everything. We make crucial sacrifices to be near Spirit and the unseen and we go without for years. To be shaman is not glamour. I make it glamour. To be shaman is a specific Samurai existence, ascetic and harsh. We commune to be guides. And you take that and you shame yourselves because you just want the meat. You didn’t just want the meat. You wanted our beauty of spirit, our personalities and our love and kindness. And you destroyed them, because you caged us and called us wife.
Amera Ziganii Rao © 2012
The High Priestess Sacred Whores, the High Priests and the true protectors. Those who do not have the gift like either the High Priests or especially like the highest of all, the High Priestess Sacred Whores but who honour, protect and facilitate them to the world. Who honour the Shaman Sacred Whores of this world most of all, and who know who they are and who they are not. Who know the difference, who do not envy and who protect and love the representatives of Spirit, GOD, THE MOTHER, THE UNIVERSE, on Earth. Who honour their wisdom and who honour the latent Shaman in themselves too and who honour the communing ability of the High Priestess Sacred Whores. The non violators. Our only friends. The New Society exists. It is called Enlightenment. It is called Love. It is The Holy Grail.
Amera Ziganii Rao © 2012
The master race. It's all a lie. You are brought up to be a despot king and it is only your sister who ever tells you that you have become a pratt. The master race is all a lie. There are no kings in an equal world. Your father was misinformed. What he brought you up to be was a killer. Pure and simple. A misogynist. A modern misogynist. A polite killer.
Amera Ziganii Rao © 2011
I enter the magical hours of pure feeling, pure thought, pure imagination and I think and I write and I 'mysticise' the Universe. I escape at will, the truth of my humanless, Samurai solitude, and I pursue the truth of love in myself and in everyone else. I am philosopher. I am shaman. I am alone. I frontier the Soul to be spirit on Earth.
Amera Ziganii Rao © 2011
Amera Ziganii Rao is a former hard news journalist who is now turning professional with her art forms and indeed, her healing forms, after a long journey of inner searching, self teaching and exploring many layers and areas of both craft and wisdom. She is now working on her first book of philosophy and esoteric thought, and social, cultural and spiritual commentary. She is also showing her first photography collections. And last but most definitely not least, she is building a business to share her Sacred Whore High Priestess Society consciousness and empowering explorations to reach as many people as possible across the world. She is in her forties and lives in London.
Amera Ziganii Rao © 2011
In the meantime, please enjoy this website. I have included many of the subjects I am covering, areas of experience and insight that I will be exploring to the fullest in my book, the courses and all the other work that is to come as a dramatist, novelist and essayist. I also of course, include many of the wise people on this planet, who have come long before me; authors, screen dramatists, playwrights, film makers, artists, and other enlighteners and grand carriers of the wisdom I have found the most helpful on my journey, to find peace and become enlightened. The seemingly impossible journey, in the face of oneself and one’s circumstances. People who have contributed massively to my healing on this mad journey called life, in this insane existence called The Universe. People who have helped to make me as good a carrier of wisdom as I in turn, can be. Thank you.
Amera Ziganii Rao © 2011
Copyright and intellectual property rights are serious issues. And legally protected. Please do not reproduce my work anywhere without due credit and obviously, never for financial gain. 'Big Sister' is watching you! Other than that, please continue to enjoy my original work and the work of (credited) others, for free, while I work on using my material in further professional formats. Thank you for your interest and support.
Amera Ziganii Rao © 2012
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