ravenest
“Crowley says of the 3 of cups relating it to Persephone that good things should be enjoyed but not trusted, (since Hades kidnapped Persephone ? )
AC says ‘This is the card of Demeter and Persephone” But he doesn’t say why. One could say because of the pomegranites but they are there, IMO because AC associated this card with Perspehone. I can see a very tenuous link by reading the rest of the passage but it seems such a small part of this card.
He says “There is here the fulfilment of the Will of Love in abounding joy.” How does that relate to Demeter and Persephone? Perhaps before the abduction both were in that state? But that, again, seems such a small part of that story. “It is the spiritual basis of fertility.” I feel he would have been better to write a few paragraphs about THAT … seems rather more fascinating?
Yes, Binah is the Great Sea, and The Moon, and Saturn, and Babalon, and the Priestess and part of every woman (and man) … ? Also the ‘gate’ of stability and form … and dissolution and ecstacy.
And Mercury the word of Sol / Zeuss or ‘All-One’ AND the ‘guide of the souls of the dead [Hence my positioning of Mercury as the crown of the ‘underworld’ (psychological Mars, Venus, Moon) and the link to the Sun (ego), hence the ‘bridge’ or modulator to Sun Moon conjoined - All good and fine.]
A thin association there with Mercury as guide to souls in the underworld and Persephone … but thin.
Then there is a little outline of the myth and the reason to include pommegranites on the card but it doesn’t explain the overall association.
Then the last line; “The lesson seems to be that the good things of life, although enjoyed, should be distrusted.”
What on earth are you talking about? ‘Distrusted? Why should good things in life be distrusted? Rubbish! The only reason to distrust them would be a purely human reaction to them or a misinterpretation to them …. He probably should have written OUR REACTIONS TO AND EXPECTATIONS of the good things we enjoy in life should be distrusted. How can one distrust a good thing in life? It would be like not trusting a tree or a sunny day … see that sunny day out there? Don’t trust it.
Obviously Crowley knew this … so what’s he up to here … writing for the masses? Then why bring in this obscure Persephone connection?
Via the decan? I get no suggestion of anything to do with the dynamic of Persephone or Demeter there.
This description and idea of Persephone seems more akin to the 5 cups.
I suppose Crowley is saying the good things in life are good but don’t rely on them for your happiness. But that lesson is in the suit progression.
He seems to have taken such a small part of this card and somewhat blown it out of proportion. And , as usual, doesn’t really explain why.
Anyone got a clue?
AC says ‘This is the card of Demeter and Persephone” But he doesn’t say why. One could say because of the pomegranites but they are there, IMO because AC associated this card with Perspehone. I can see a very tenuous link by reading the rest of the passage but it seems such a small part of this card.
He says “There is here the fulfilment of the Will of Love in abounding joy.” How does that relate to Demeter and Persephone? Perhaps before the abduction both were in that state? But that, again, seems such a small part of that story. “It is the spiritual basis of fertility.” I feel he would have been better to write a few paragraphs about THAT … seems rather more fascinating?
Yes, Binah is the Great Sea, and The Moon, and Saturn, and Babalon, and the Priestess and part of every woman (and man) … ? Also the ‘gate’ of stability and form … and dissolution and ecstacy.
And Mercury the word of Sol / Zeuss or ‘All-One’ AND the ‘guide of the souls of the dead [Hence my positioning of Mercury as the crown of the ‘underworld’ (psychological Mars, Venus, Moon) and the link to the Sun (ego), hence the ‘bridge’ or modulator to Sun Moon conjoined - All good and fine.]
A thin association there with Mercury as guide to souls in the underworld and Persephone … but thin.
Then there is a little outline of the myth and the reason to include pommegranites on the card but it doesn’t explain the overall association.
Then the last line; “The lesson seems to be that the good things of life, although enjoyed, should be distrusted.”
What on earth are you talking about? ‘Distrusted? Why should good things in life be distrusted? Rubbish! The only reason to distrust them would be a purely human reaction to them or a misinterpretation to them …. He probably should have written OUR REACTIONS TO AND EXPECTATIONS of the good things we enjoy in life should be distrusted. How can one distrust a good thing in life? It would be like not trusting a tree or a sunny day … see that sunny day out there? Don’t trust it.
Obviously Crowley knew this … so what’s he up to here … writing for the masses? Then why bring in this obscure Persephone connection?
Via the decan? I get no suggestion of anything to do with the dynamic of Persephone or Demeter there.
This description and idea of Persephone seems more akin to the 5 cups.
I suppose Crowley is saying the good things in life are good but don’t rely on them for your happiness. But that lesson is in the suit progression.
He seems to have taken such a small part of this card and somewhat blown it out of proportion. And , as usual, doesn’t really explain why.
Anyone got a clue?