I. VAMA MARGA Foundations Of The Left-Hand Path - staticfly.net

unexpectedly remanifest from Crowley's narrow-minded Victorian concept
into a timeless vision of the Feminine Daemonic truly worthy of the left-hand
path.
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VIII.
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Cults Of The Scarlet Woman
The Babalon Working And Beyond
"Of all the strange and terrible powers among which we move unknowingly,
sex is the most potent... Conceived in the orgasm of life, we burst forth in
agony and ecstasy from the center of creation. Time and again we return to
that fountain, lose ourselves in the fires of being, united for a moment with
the eternal force, and return renewed and refreshed as from a miraculous
sacrament ... Sex, typified as love, is at the heart of every mystery, at the
center of every secret. It is this splendid and subtle serpent that twines about
the cross, and coils in the core of the mystic rose."
—John Whiteside Parsons, Freedom Is A Two-Edged Sword, 1950
John Whiteside Parsons – Antichrist Of The Space Age
On the dark side of Earth's moon, located at 37 degrees North and 171
degrees West, a crater splits the lunar surface. Since 1972, lunar maps have
designated this desolate moon pit as Parsons, in honor of pioneering rocket
scientist John (Jack) Whiteside Parsons (1914—1952), whose innovations in
rocket fuel and explosives led directly to the first human efforts to explore
outer space. There could hardly be a more fitting memorial for a magician
whose work focused with such passion on the lunar feminine principle in all
of its mystery. Parsons' stormy love affair with the Feminine Daemonic, in
the form of Babalon, also took him to dangerous regions of inner space, a
singular initiatory journey that ended with his death in just the kind of
explosion he had specialized in investigating.
When life is lived so fiercely, and ends with such violence at a young
age, all of the ingredients for legend are firmly set in place. In the case of
Jack Parsons, only 37 when he died, the ever-present tendency to cast the
maya of romanticism upon past events is intensified. This has led many to
place their idol Parsons on a pedestal, glossing over the everyday banalities
of any human existence, only to submit to a larger-than-life cult of
personality. Parsons' brooding good looks, Yankee rebelliousness, and fiery
early death have transfigured him into the James Dean of sex magic, one of
those Byronic "live fast, die young" figures that tantalize with the lost
promise of unrealized potential. Even his flamboyant home for the last
decade of his life, a huge, gloomy Victorian mansion inherited from his
father, sets a stage suitable for a wizard from the pages of fiction. The
archetype of the otherworldly doomed genius has rarely been so fully
realized in flesh and blood.
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In our own researches conducted into the Parsons phenomenon, we
were fortunate enough to meet, speak or correspond with many of those who
actually knew Parsons as man, magician and scientist. From them, we
learned of a vulnerable, quietly pensive, socially maladroit, absent-minded
individual who was apparently as notable for his physical clumsiness and
peculiar perspiration problem as for his now-vaunted brilliance and
mystique. Many of Parsons' scientific colleagues and their wives regarded
their associate's interest in magic as little more than a goofy eccentricity, a
harmless hobby. More than a few of his associates related to us the
impression that his little-understood sexual magic was psychologically
conflicted by a cloyingly close relationship with his mother, and the painful
absence of his father. Parsons' work with the goddess Babalon must be
placed in context with what he himself described in his incisive