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INITIATIC EROTICISM

This article appeared on the front page of the very last issue, La  lèche No. 20, January 15, 1935. Naglowska signed it using her favorite pseudonym, “Auguste Apôtre.”

No one shall have a share in the joys and in the balance of the era of the Third Term of the Trinity, unless he resolutely engages himself with the path of Initiatic Eroticism.

The men and women who shall remain fouled in the shadows of sex, where the man loses his reason and the woman the freshness of her primordial intelligence, will be thrown from the triumphal chariot that carries only the chosen toward the Sun and glory.

Those who shall be rejected will form, behind the procession of the glorious, a lamentable train of individuals without liberty.

For this is true: only the victorious Freedman is free, that is to say the Disciple who has been able to conquer his wild mount to make of it a courser that is bold and obedient at the same time.

In traditional initiations, Man’s sexual appetite is first referred to as a wild horse, and later as a war courser.

The wild horse carries the man who sits astride it into the labyrinth of chaotic paths. It does not measure its strength, and it gallops randomly without reason or goal.

As long as Humanity found itself in its first hours, after the initial fall, which was produced at the beginning of our Triangle, it was not possible to ask of the men of the crowd that they understand the necessity of mastering the “courser.” It is certainly because of that that Moses, in forming the people of Israel (the people of “ him who has fought with God,” and God is in the “courser”), forbid them all penetration into the mysteries of Isis, which, at this period of Egyptian decadence, were nothing more than an orgy and a redoubtable perversion.

Reason had foundered in the Egyptian plague, and the first duty of Moses was to set it right in men.

To restore erring reason, sex had to be veiled and its function limited to the duty of procreation.

The law given by Moses was in conformity with this truth, and the people of Israel, who accepted it and obeyed it, relighted the torch of Reason on the earth, which cannot go out again until the end of our centuries of the fifth historical Triangle.

But, at the end of the first era, there was a new event. A spiritual Revolution, caused by the life and the passion of the Christ.

This life and this passion of the Man whose Reason was complete, lighted the torch of the Heart in Humanity. And Man was ashamed of his flesh, and he fought it to render it amorphous.

The Second Era began then, the era of the struggle, the era of atrocious tribulations. Nineteen centuries of sufferings, nineteen centuries of foolish chimeras, such is the bill that we sign today.

But, these sufferings were useful to us. They prepared in us, they accomplished in us, the transmutation of savage instinct into aspiration of a spiritual order.

The brutal love of the first era became, in the best truly and in the others conceptually, the subtle adoration of that which the flesh contains: the soul, some say; Life, answer the others.

The adoration of the flesh purifies the flesh, because wishing for perfection, it creates it.

What is purified flesh? It is the creative aerodynamization of a density that is too heavy.

Brutal love densifies the flesh and because of that obscures the Reason and the Heart. But adoration volatilizes what is opaque and remakes of Man what he should be: a Creator.

Now, adoration leads to eroticism, and replaces with the latter the simplistic practices of brutal love.

Eroticism leads to the Third Era, the one that lights in humans the torch or the light of sex.

But the touchstone is there: no one will accomplish an erotic work if he is not really adored by a woman, and no one will be adored by a woman if his game of love is not a poem.

It is therefor necessary that the man and the woman should be of superior essence for there to be eroticism.

The inferiors can imitate the superiors, but, not knowing how to create, their work is not worth anything: it does not lead the flesh beyond itself, and fortifies neither the heart nor the reason.

That is why it is just to say that the love of the vulgar is an abomination.

But what to say to him or her who asks himself how, from abominable, to became perfect?

Alas, there is only one answer. It is very simple, but infinitely difficult to apply: perfect the reason and the will that depends on it, then repeat, during a period that is more or less long according to the individual, the asceticism of the second era, and finally find the woman who is worthy of the sacred work and provoke in her the flame of love necessary to the re-creation of the man in his three principal centers: the center of the Reason, that of the Heart, and that of Sex.

But how shall I tell Dante where his Beatrice is?

If you do not find her yourself, no one will point her out to you.

And would you like your task to be easy? If so, I am sorry for you.