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- Babalon, also known as Scarlet Woman, is a syncretic deity in the religious movement of Thelema. It emerged in 1904 when Aleister Crowley wrote The Book of The Law in Egypt, Cairo, through his partner Rose Edith Kelly. Babalon represents the emancipation of women as well as the liberation of constraints by sexual enfranchisement. She is often portrayed as a sacred prostitute by referring to the sacred whore of Babylon in the apocalypse of John, but even more syncretically to: Innana, Ishtar, Kali, Durga, Isis, Ma'at etc. She thus represents the female archetype as a whole while affirming her Venusian and warlike aspect. She is pictured riding the Great Beast, carrying the sacred chalice that symbolically represents female fertility as the womb. The beast represents the will, the phallic, active and penetrating aspect that allows the individual to manifest their universe. This is the central axiom of Thelema "Do what thou wilt be the whole of the Law. Love is the law, love under will." Through sexual emancipation, Babalon represents the female archetype taking control of her will by riding and using a masculine and penetrating principle.
- The historical context around the emergence of this deity is particularly interesting. In the 1900s in the West, there was excessive control over women through the Christian religious institution. A control not only intellectual, but also corporal and sexual. This work will deal with the impact of the religious movement of Thelema as well as the deity and the principle of Babalon in the feminine emancipation of the 1900s. Taking into account the fundamental principles of this religious movement, the importance of women in the writings and the religious performance of the religion and the concept of Babalon and how they were built in this historical context, I will analyze the sociohistorical and sociopolitical impact of these concepts in an era fundamentally imbibed by the first feminist wave. In addition, I will present prominent women of this movement who contributed to the spread and celebration of this emancipation through their writings and actions.
- Historical context of the time and the emergence of Thelema
- Brief presentation of the historical context in which Aleister Crowley founded Thelema and the fundamental importance of the sacred prostitute and femininity in the emancipatory philosophy of this religious movement.
- Detailed description of the origin of Babalon as a mythical and syncretic archetypal figure. Analysis through the anthropology of the imaginary of the multiple symbols associated with it and its syncretic figures (Ishtar, Durga, Prostitute Babylon etc): chalice, sacred prostitute, subjugation of the beast (Lion)
- Socio-historical and socio-political analysis of the Thelema movement in the 1900s. Presentation of practices and actions through time and space celebrating this feminine emancipation: Sexual magic, first feminist wave in relation with Thelema, acceptance of women in the physical branch of Thelema, Ordo Templi Orientis, contrary to the French masonry. In addition, how the religious structure of Thelema participated in the creation of physical places where this emancipatory celebration was carried out through polyamory, the figure of the High Priestess, Babalon and the acceptance of LGBTQ movements. Impacts of this transgression of the status quo and opinion of the religious and political institutions in place through the media to demonstrate the avant-gardism of Thelema in its historical context.
- Women of Thelema
- Description and presentation of several important women in this movement, from a political, religious and philosophical point of view: Jane Wolfe, Phyllis Seckler (more detailed presentation by Phyllis Seckler and her ongoing work on women's emancipation and Empowerment of women), Leah Hirsig , Rose Edith Kelly and Leila Waddell.
- Thelema and Babalon today
- Brief description of the state of this religious movement today and how feminine emancipation is still within its main pillar. In addition, an analysis of the influence of Donna Haraway's cyberfeminism in post-modernism marked by the fourth feminist wave in Thelemic groups and communities existing in cyberspace.
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