Manon Hedenborg White – författare

Leah Hirsig was a Swiss-American occultist, follower and lover of the prominent British occultist Aleister Crowley in the 1920s. The self-styled Great Beast 666, Crowley was also the founder and prophet of the new religion Thelema. This annotated edition of Hirsig's complete magical diaries and previously unpublished correspondence between her and Crowley sheds new light on their relationship and the broader role of women in twentieth-century occultism. A schoolteacher by training who lived, loved, and travelled independently, Hirsig embodied the ideals of the New Woman, particularly in her attraction to a counter-normative occult movement. In 1920, Hirsig was appointed Crowley's Scarlet Woman, a title that identified her as the earthly avatar of the Thelemic goddess Babalon and as Crowley's feminine counterpart. In this role, Hirsig was essential in stewarding the Thelemic community during an eventful period, which coincided with the establishment of an Abbey of Thelema in Cefalù, Sicily, and the authorship of several of Crowley's important magical works. In 1924, Hirsig was replaced as Scarlet Woman, but she remained devoted to Thelema for several years. Hirsig's magical diaries provide a unique window into the possibilities and challenges faced by women occultists in the early twentieth century. Her writing highlights how occult movements offered heightened opportunities for women's leadership while also being impacted by wider gender inequalities. The diaries are presented with a selection of previously unpublished letters and poems by Hirsig and Crowley, providing insight into their relationship and the period from Hirsig's attraction to Thelema in 1919 until her departure from the movement in 1927-1930. The book also includes an extensive editorial introduction that situates Hirsig within Thelema, twentieth-century occultism, and women's changing roles during this period.

In the conventional dichotomy of chaste, pure Madonna and libidinous whore, the former has usually been viewed as the ideal form of femininity. However, there is a modern religious movement in which the negative stereotype of the harlot is inverted and exalted. The Eloquent Blood focuses on the changing construction of femininity and feminine sexuality in interpretations of the goddess Babalon. A central deity in Thelema, the religion founded by the notorious British occultist Aleister Crowley (1875-1947), Babalon is based on Crowley's favorable reinterpretation of the biblical Whore of Babylon, and is associated with liberated female sexuality and the spiritual ideal of passionate union with existence.Analyzing historical and contemporary written sources, qualitative interviews, and ethnographic fieldwork in the Anglo-American esoteric milieu, the study traces interpretations of Babalon from the works of Crowley and some of his key disciples--including the rocket scientist John "Jack" Whiteside Parsons, and the enigmatic British occultist Kenneth Grant--until the present. From the 1990s onwards, this study shows, female and LGBTQ esotericists have challenged historical interpretations of Babalon, drawing on feminist and queer thought and conceptualizing femininity in new ways. Tracing the trajectory of a particular gendered symbol from the fin-de-siècle until today, Manon Hedenborg White explores the changing role of women in Western esotericism, and shows how evolving constructions of gender have shaped the development of esotericism. Combining research on historical and contemporary Western esotericism with feminist and queer theory, the book sheds new light on the ways in which esoteric movements and systems of thought have developed over time in relation to political movements.

In the conventional dichotomy of chaste, pure Madonna and libidinous whore, the former has usually been viewed as the ideal form of femininity. However, there is a modern religious movement in which the negative stereotype of the harlot is inverted and exalted. The Eloquent Blood focuses on the changing construction of femininity and feminine sexuality in interpretations of the goddess Babalon. A central deity in Thelema, the religion founded by the notorious British occultist Aleister Crowley (1875-1947), Babalon is based on Crowley''s favorable reinterpretation of the biblical Whore of Babylon, and is associated with liberated female sexuality and the spiritual ideal of passionate union with existence.Analyzing historical and contemporary written sources, qualitative interviews, and ethnographic fieldwork in the Anglo-American esoteric milieu, the study traces interpretations of Babalon from the works of Crowley and some of his key disciples--including the rocket scientist John "Jack" Whiteside Parsons, and the enigmatic British occultist Kenneth Grant--until the present. From the 1990s onwards, this study shows, female and LGBTQ esotericists have challenged historical interpretations of Babalon, drawing on feminist and queer thought and conceptualizing femininity in new ways. Tracing the trajectory of a particular gendered symbol from the fin-de-si?cle until today, Manon Hedenborg White explores the changing role of women in Western esotericism, and shows how evolving constructions of gender have shaped the development of esotericism. Combining research on historical and contemporary Western esotericism with feminist and queer theory, the book sheds new light on the ways in which esoteric movements and systems of thought have developed over time in relation to political movements.

In the conventional dichotomy of chaste, pure Madonna and libidinous whore, the former has usually been viewed as the ideal form of femininity. However, there is a modern religious movement in which the negative stereotype of the harlot is inverted and exalted. The Eloquent Blood focuses on the changing construction of femininity and feminine sexuality in interpretations of the goddess Babalon. A central deity in Thelema, the religion founded by the notorious British occultist Aleister Crowley (1875-1947), Babalon is based on Crowley''s favorable reinterpretation of the biblical Whore of Babylon, and is associated with liberated female sexuality and the spiritual ideal of passionate union with existence.Analyzing historical and contemporary written sources, qualitative interviews, and ethnographic fieldwork in the Anglo-American esoteric milieu, the study traces interpretations of Babalon from the works of Crowley and some of his key disciples--including the rocket scientist John "Jack" Whiteside Parsons, and the enigmatic British occultist Kenneth Grant--until the present. From the 1990s onwards, this study shows, female and LGBTQ esotericists have challenged historical interpretations of Babalon, drawing on feminist and queer thought and conceptualizing femininity in new ways. Tracing the trajectory of a particular gendered symbol from the fin-de-si?cle until today, Manon Hedenborg White explores the changing role of women in Western esotericism, and shows how evolving constructions of gender have shaped the development of esotericism. Combining research on historical and contemporary Western esotericism with feminist and queer theory, the book sheds new light on the ways in which esoteric movements and systems of thought have developed over time in relation to political movements.

Leah Hirsig was a Swiss-American occultist, follower and lover of the prominent British occultist Aleister Crowley in the 1920s. The self-styled Great Beast 666, Crowley was also the founder and prophet of the new religion Thelema. This annotated edition of Hirsig's complete magical diaries and previously unpublished correspondence between her and Crowley sheds new light on their relationship and the broader role of women in twentieth-century occultism. A schoolteacher by training who lived, loved, and travelled independently, Hirsig embodied the ideals of the New Woman, particularly in her attraction to a counter-normative occult movement. In 1920, Hirsig was appointed Crowley's Scarlet Woman, a title that identified her as the earthly avatar of the Thelemic goddess Babalon and as Crowley's feminine counterpart. In this role, Hirsig was essential in stewarding the Thelemic community during an eventful period, which coincided with the establishment of an Abbey of Thelema in CefalA', Sicily, and the authorship of several of Crowley's important magical works. In 1924, Hirsig was replaced as Scarlet Woman, but she remained devoted to Thelema for several years. Hirsig's magical diaries provide a unique window into the possibilities and challenges faced by women occultists in the early twentieth century. Her writing highlights how occult movements offered heightened opportunities for women's leadership while also being impacted by wider gender inequalities. The diaries are presented with a selection of previously unpublished letters and poems by Hirsig and Crowley, providing insight into their relationship and the period from Hirsig's attraction to Thelema in 1919 until her departure from the movement in 1927-1930. The book also includes an extensive editorial introduction that situates Hirsig within Thelema, twentieth-century occultism, and women's changing roles during this period.