REVISIONS! Triangles For Manifestation

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Bottom: Ge (Gaia), Right: Ouranos, Left: Thalassa

So, triangles are good for manifestation, for a number of reasons enumerated here. Hekate had suggested consecrating a triangle spiral to the forces of Land, Sky and Sea, and I have been using this technique to great effect in helping energies of invocation coalesce into a specific place. It’s awesome for focused meditation, for consecrating physical objects, and a host of other things. When Ariadne had a look at it, however, she had the following to say:

While two chicks and a castrated dude may represent a universe that Hekate wants to live in… what was it you said? Something like if magicians were aiming their planetary magics at a universe wherein the Earth was at the center of the Solar System, they probably weren’t going to hit our universe? Yeah. About that. So, Land, Sky, Sea, fine. Whatever. It’s as good a paradigm as any to describe the natural world. BUT GENDER IS A SPECTRUM. YOU NEED BOTH ENDS AND THE MIDDLE, AT THE VERY LEAST, TO REPRESENT THE NATURAL WORLD. Calling Ouranos a ‘castrated dude’ isn’t fair in the slightest, and let me explain. Think about what spilled out of Ouranos. Whatever it was, it was so powerfully feminine that coalesced into Fucking Aphrodite. “His” blood coalesced into Aphrodite. The blood from “his” sex organs. Separated from the outward male trappings, was reborn as the most female thing to ever female in the history of femininity. That was inside Ouranos. Roll that around in your head for a minute of two. Aphrodite was trapped inside the body of Ouranos. Yet Ouranos was never uncomfortable because of gender. There was no one around to teach Ouranos that gender expression had to be this or that. They did what came naturally, and had zero qualms about their gender presentation. Ouranos was a deity who was outwardly, physically male, but whose blood was female. The essential, vital fluids pumping through their body were female. When they got an errection, it was a penis animated with female life-force. When his penis was cut off, and some maleness was removed, femaleness was removed also, and coalesced into an entirely separate female deity. Ouranos went from Both to Neither. Ouranos, like Air in other Mediterranean cultures, is between the so-called polarities (though I don’t believe in gender polarity). Air is neither fire, nor water, but both and neither. Do thyself a favor, mortal, and re-draw this. If triangle is your glyph, and gender is my concern, Pontus, Ouranos, Gaia. Male, Both/Niether/Either, Female. Then, The Fire. it is neither male, nor female, nor caught between male and female, but simply outside the spectrum. Because that happens, too. If you aim your magic at a world where there are only men and women, you won’t be able to influence human reality.

triangle_spiral_Pog

Bottom: Ge (Gaia), Right: Ouranos, Left: Pontos

… I think what the text misses is exactly how… forceful. She was. About this. And how incredibly smug. Probably because she felt she had one-upped Hekate regarding magic. Ouranos doesn’t say things to me so I can’t comment. No clue. But it does bring up some interesting points about how a triangle and a model of three directions, rather than four, can maybe be a tool for escaping the gender binary in magical practice. With all due deference to Hekate, who I think chose the words and names for other  reasons entirely, and things that probably had nothing to do with gender issues, I will present a revision. You, gentle reader, can do whatever you like.

24 comments

  1. Ian Phanes

    I’m considering radically reconfiguring my temple framework for astrological magic rituals:

    East: Ouranos/Sky
    North: Gaia/Land
    West: Pontos/Sea
    South: Hemera/Day or Nyx/Night–depending on when I’m doing the ritual.
    Center: Kronos, Zeus, Ares, Helios, Aphrodite, Hermes, or Selene–depending on the working.

    My model here is the four angles of the chart:
    * East is the ascendent, and thus the place of rising into the sky.
    * North is the nadir, which is frequently called “the angle of the earth” in medieval texts, thus the land beneath me.
    * West is the descendent, and thus the place of sinking into the underworld, represented by the depths of the sea.
    * South is the zenith, and thus the place of the heavenly powers. Given the emphasis on diurnal vs. nocturnal sect in traditional astrology*, it seems appropriate to honor the tutelary of the sect as the representative of all the heavenly powers.

    Then I’ll go to the altar at the center of the temple to offer a hymn and incense to whatever god/planet I’m working with.

    * Traditional astrologers always practiced safe sects.

    Any comments, questions, or suggestions from the peanut gallery?

      • Casey Hamilton

        Of course, it’s remarkable just how very poor my reading comprehension can be at times, given that the names were listed, in order, right above that. Ah well…

      • Thenea

        You are far from alone. I can’t tell you how many read my account in “Really, What I Need To Say” and thought that the event in question had happened recently. A writer’s job isn’t just to present ideas and information. It’s to present those ideas in an accessible way. So, I should probably add captions to the images.

  2. Sable Aradia

    Thanks for this. I had a vision of this triangle (though not the names) a couple of years ago and tried to paint it. The painting didn’t turn out right and I could not envision what I had done wrong. Now I know. Thank you. (I work with Hekate also.)

    • Thenea

      A couple years ago like, 2013? Because that would be super eerie. That’s when the original post was from.

      She may have just been on about something at the time.

      • Sable Aradia

        Actually – yes. Interesting! I will take a picture of the painting and share it with you if you like. I gave it to my mother and she lives out of town so I would need a couple of days. My vision was of a triangle with scintillating colours, focusing on a central point that represented a window through time and space. What I did wrong was that I failed to correctly portray that fourth-dimensional element. I tried to do it with darker colours closer to the “center,” and gradually smaller spaces between each thinning line (as you have done; and I see you have also used seven lines on each side of the triangle, which I tried to suggest with the colours of the rainbow,) but what I *should* have done, I see now, was to wind inward (or outward) in that labyrinthine structure. Does that sound in any way similar to what you envisioned?

  3. henadology

    I’m with Ariadne here, if for no other reason than that Ouranos, Pontos and Ge already form a triad in Hesiod’s account of Aphrodite’s birth, which uses the term Pontos for the sea, and not Thalassa.

    • Thenea

      So, the message was really something like, “….because Aphrodite!” and the rest my brain filled in, maybe. Though she is often going on about gender issues.

      • henadology

        I often like to say that Aphrodite has two fathers, Ouranos and Pontos, but the remarks about Ouranos here are very interesting. Precosmic Gods often have ambiguous gender, as a token of their unmanifest potentiality. I’m very interested in Ouranos, and particularly in the transmission of Ouranian sovereignty to Aphrodite, which she continues to wield above and beyond the sovereignty that passes through Kronos to Zeus.

      • Ian Phanes

        An interesting “coincidence” for me…

        I wonder if she’s particularly interested in gender because her husband is “the womanly one”?

        My connection with Ariadne (such as it is) developed in the context of my work within my fairly trad Wiccan coven. Since I’m third gender, my lady decided that we needed to expand to three deities, rather than the usual two in Wicca. So she charged me to find a third-gender god that I could fully vessel in circle. I found Phanes, and brought them back to the group over a decade ago now. As a coven, we honor the Lady, Lord, and Revealer. For me, those are Ariadne, Dionysos, and Phanes.

        When we were planning for Bealtaine this year, we realized that I’m the only one in the coven who worships a pair of married gods. Everyone else is a conventionally gendered person in a heterosexual marriage, and the third gender person whose never been in a serious relationship is the only one who can bring a married pair of gods to Bealtaine. Irony abounds. 😉

        FYI, the Ariadne I worship is NOT a human who attained apotheosis, but is the Cretan god who was called Lady of the Labyrinth.

      • henadology

        Ariadne might also be interested in the Ouranian sovereignty. Dionysos, as you know, inherits the Olympian sovereignty but does not exercise it in the “orthodox” fashion, i.e., by succeeding Zeus as king of the Gods and cosmic demiurge, but rather through His salvific working. It could be that Dionysian sovereignty in this fashion reunites that which comes down through Aphrodite and that which comes down through Kronos.

      • henadology

        Thank you! I actually discuss my theories about the Ouranian sovereignty a bit in an essay I have in the forthcoming Poseidon devotional, because Poseidon seems to hold some of that alternative-to-Olympian sovereignty as well.

      • Thenea

        She describes her spouse as gender-fluid, at least to me. I let her ride me at Pantheacon, and she had a mouthful to say about the gender(s) of Dionysos.

        That is really interesting about Phanes. I mean, I think the point Ariadne makes, here, about the cosmology that you base your magic on needing to reflect the world you live in, natural, social and otherwise, and you being told that you need to find a third gender deity are part of one push, from upstairs, to make all this work better.

        The Ariadne that I work with is both. She describes her journey as “deity, then mortal, then deity again, and always, in all cases, me.” There is something in there about the Upper and Lower faces of divinity, and she wants somehow, a ritual for unifying the deified mortal (whom she refers to as the Terrestrial Ariadne) and the Cretan deity (whom she refers to as the Celestial Ariadne) and explains that bringing the two into harmony is somehow clutch for integrating the mythic and mundane selves… but I have yet to suss out how all that works.

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