The Coming Age, Issue 01
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THE COMING AGE: A MADRIAN REVIEW OF RELIGION LIFE AND CULTURE
[list of contents]
THE COMING AGE: a Madrian review of religion, life and culture. Issues under the hand of the Goddess by the order of the Daughters of Artemis and Lux Madriana at 3, Hill View Rd., Oxford, in the month of Astraea, in the year 3709 after the foundation of the Temple of Artemis at Ephesus and the year 118 after the appearance of our Lady at Lourdes.
The opinions expressed in this publication do not necessarily represent the views of either of the above organisations, but they do not conflict with the essential tenets of the Madrian religion.
"Madrianism is a religion, a philosophy and a way of life..." says one of the introductory leaflets issues by Lux Madriana. That idea is the starting point of this magazine. It is not our purpose to argue the case for Madrianism, or to explain it (although sometimes, no doubt, we will end up doing both those things). That is really the job of Lux Madriana itself. Our job, as we see it, is simply that: to see. To see the world through Madrian eyes.
When one becomes a Madrian, it is not only one's religion (or lack of it) that changes. It is one's whole view of the world. Nothing can ever be the same again. We have always lived in an upside-down world that seemed somehow off balance or out of key. Now we begin to understand what is wrong. We turn again to the ancient myths and fairy-tales and find ourselves wondering what they were really like, when the world was right-side-up. And we wonder about the history of our faith: the terrible persecutions and the heras who defied them; the golden age which came before. And then... but the list is endless. The scope of The Coming Age is as wide as the scope of the coming age itself.
Our job, then, is to look at all the things around us, and to see them anew in the brilliant light of the Madrian faith. To present, quite literally, a Madrian review of religion, life and culture.
THE COMING SEASON
Correspondence of the sacred and profane calendars until the end of the year:
Astraea ( Nov 28 – Dec 25 )
Hestia ( Dec 26 – Jan 22 )
Brighde (Jan 23 – Feb 19 )
Moura ( Feb 19 – Mar 19 )
The last embers of the Samhain fires have died behind us and we move into Astraea (always annoying to we bad mathematicians, as the sacred and profane months begin to move out of phase again after the almost exact correspondence of Samhain and November). The air is filled with thoughts of the dark solstice and the bright Nativity of our Lady. Nativity falls late this year on the 11th of Hestia, and the Advent begins on the full moon of 9th Ast[r]aea.
Legend has it that throughout the period of the Advent, the sylphs or air elementals travel about the earth spreading the peace and joy of our Lady's coming Nativity. The chief among them was always depicted as carrying a symbolic representation of the Star of the Nativity, and is called the Star-Sylph or Star-Fairy. Some later traditions say that she and her followers become semi-visible on the night before Nativity-dawn, and fly in and out of every house and dwelling-place, creating presents out of the air for all who have deserved them throughout the year. Some people have doubts about this last point, but the most sensible section of the community has always believed it – that is, the children!
All kinds of decorations, of course, are used for Nativity, but by tradition mistletoe, ivy, holly and fir are indispensible. The idea of a decorated fir-tree presided over by the Star-Fairy dates back to a time before the existence of any non-Madrian cults which may have borrowed it. Perfumed candles and coloured candles, particularly red, green and purple, are very popular.
THE OEDIPUS COMPLEX
An enigma of modern psychology understood in light of the Madrian faith.
Modern psychology has been a mixed blessing. Insofar as it has increased awareness of levels of mind beyond normal waking consciousness, it has done humanity a great service, but insofar as it has tried to explain these in purely material terms it has attempted to deprive humanity of even such glimpses beyond the 'natural' as nineteenth-century scientism allowed.
One truly significant aspect of the psychoanalytic method, however, has been its recognition of the importance of myth. Even Freud, the most materialistic of psychoanalysts, realised that in order to express the emotive and psychic quality of a psychological situation as well as merely describing it intellectually, one must harness the archetypal depth of myth to one's purposes. He did not realise, though, that the psychological level of myth is inextricably connected with far deeper spiritual levels of meaning, and that one cannot use one without unconsciously bringing in the others.
It is because of this archetypal depth that the idea of the Oedipus complex has had such a profound effect on modern thought – despite the fact that most of its details are incorrect.
Baldly stated, the idea of the Oedipus complex is that nearly every man has within him the repressed and therefore unconscious desire to kill his father and marry his mother. The evidence upon which Freud came to this conclusion was correct; but Freudian theory is founded upon a thoroughly materialistic world-view – the belief that human beings have no souls, but are merely 'naked apes'. This gave rise to two prejudices which distorted the interpretation of the evidence:
1/ The prejudice that we cannot have had any existence previous to this life – and therefore all feelings held from an early age must originate in childhood experience (or even 'womb-experiences.')
2/ The prejudice that we have no higher or spiritual impulses – and therefore all motivation can eventually be reduced to animal instincts – hunger, aggression, sex, etc.
The Oedipus story is, in its origins, connected with the early stages of the patriarchal revolution*. On the surface level, it is a chronicle of an attempt to overthrow Madrian-Matriarchal society and religion, and the tragic consequences which followed. But as the overthrow became complete, the story took the form of a paradigm of the feelings of the deep unconscious of every person – a longing to return to the Goddess, and a bitter resentment against the cruel and arrogant 'father' god of wrath, and the repressive social order set up by his followers.
When one realises the tremendous emotional power of past and present Madrian devotion, and the tender and delicate relationship which is built up between the aspiring soul and her Goddess, it is easy to understand the depth and bitterness of the psychological trauma when she feels herself rudely thrust aside by a coarse and violent-tempered 'god' claiming first to own and possess the Goddess, and then denying Her existence altogether.
Under the influence of the first of his two prejudices, Freud, who saw every fairy-tale queen and king as types of mother and father, of course interpreted Jocasta and Laius in the same way.
Under the influence of his second prejudice, the only motivation he could come up with for the whole thing was his good old standby sex. And because of his emphasis on sexual – and purely heterosexual – motivation, he could not conclude that women could also have 'Oedipal' feelings. He therefore invented for women the 'Elektra complex,' a pitiful afterthought which has made no real contribution to the understanding of psychology (the Oedipus complex has become a household word because it expressed something which people instinctively felt to contain a great truth – but how many people have even heard of the 'Elektra Complex'?).
The fact is, however, that the so-called Oedipus complex not only applies to both sexes, but applies more strongly on the whole to women, because they tend to be more spiritually developed.
The sexual aspect of Freud's theory, and of the patriarchal-version of the Oedipus myth itself are both typical of the spiritual immaturity of masculist culture. The primary act of communion is the union of the female soul with female Deity – not because all Her worshippers are female, but because the soul itself is female. The matriarchal Celts taught that upon death the soul took an 'angel' form, and that all 'angels' were female. The patriarchal Greeks and even the Romans still spoke of their souls as 'she.' Only Christian dogma ended this with its unsophisticated doctrine of bodily resurrection after death. (Incredibly, this doctrine is still officially held by all the major Christian denominations to this day!)
The Freudian version of the Oedipus complex has two extremely harmful effects. Morally, its effect is at one with that of puritan patriarchalism – it both crushes and innures; making people feel 'sinful' because of the wicked thoughts which they are unconsciously harbouring, and making them feel that since they have wicked ideas which they can't control, they aren't really morally responsible anyway.
Its second effect is to help establish repression as a condition of life. One's most basic desire is to kill one parent and marry the other. One cannot possibly do that, therefore one's most basic desire must be repressed. Emotional life is to be founded upon frustration from the beginning.
Once we have understood the real nature of the desire, we see also that it can and must be fulfilled. We must overthrow the male 'god' and all the materialisms and puritanisms that follow in his train. We must return to the love of our Lady, the one true Deity.
*See Robert Graves, "The Greek Myths," Pengion, vol. II, pp. 9–15.
[transcript incomplete, ending on p. 7 of original]