Sexual Magick **Adult Content**

The Dark Feminine as presented in a classical Persian and Arabic Romance Story.

The “Story of Laylah and Mayjun” is a Middle Eastern Tale that has many forms. This most interesting of Middle Eastern Love Stories was known throughout the World and actually provided the basis for Shakespeare’s “Romeo and Juliet”, as well as being the inspiration for Eric Clapton’s songs “Laylah” and “I am yours”.

This Story is a concealed Mystery teaching on the Divine Feminine and it begins with the fact that “Laylah” means “Night” in virtually all of the Semetic languages.

So, we begin to see upon further examination of the primary characters, that “Laylah” is in many ways a representation of the “Dark Mother”; of the Night, the Moon in its Dark Phase, and the Sun at its lowest point during the Winter Solstice.

Now “Mayjun” actually means “Madness”. He represents the “World in Right Action”; particularly the repressive and overly moralistic Islamic World of that time. It is quite interesting that in this case the “World in Right Action” is named Mayjnun or “Madness”. This is the Bright Solar Male principle.

Some have referred to this story as the Story of “Madness for the Night” or “Laylah and the Madman”.

It is the story of someone who really is “Madly in Love”. It is also the Story of the separation of Sun and Moon that occurs during the “periods” of greatest darkness, and the least amount of Light. In this region of the World, there was a reversal in Celestial Government that occurred at the changes of season. Blessings and Curses were reversed. Saints were cursed and villains were honoured. It was considered that a drop of Menstrual blood from the Demonic entity Lillith poisoned the waters and made them toxic at these specific points in time. Often Orgiastic festivals were conducted, particularly during the Spring Equinox.

This story begins with Sayyid, a wealthy and powerful man without an heir to his legacy. He prays and beseeches Allah to emend this situation, and he is granted a magnificent son, who is named Qays. Qays was tremendously captivating to the eye. It is said that his beauty “grew in its perfection”. As a ray of light penetrates the water, so the jewel of love shone through the veil of his body.”

When Qays reaches school age he meets his fate (kismet)… Laylah. Her hair as dark as her name, her beauty as perfect as Qay’s, it was love at first sight. Yet, this took place in a culture where men and women are still kept separate, and most marriages are still arranged. Otherwise most interactions between sexes were forbidden. This is a tale of the forbidden, a tale of darkness and madness.

Laylah and Qays were so in love, that it could not be hidden. In such a restrictive environment, it was inevitable that it would be noticed. As people talked and rumors spread, Qays, out of his deep affection for Laylah, refrains from seeing her.

To protect her Chastity and her reputation, Laylah’s tribe denies her the right to even see or contact Qays at all. Qays falls into despair, and Madness (Mayjnun) becomes his name. However he also becomes “a poet, the harp of his love and of his pain”. He is in love with that which is by all sense of “Right Action” forbidden to him.

Mayjnun flees to the Wilds, he loses his self there, becomes unkempt, beast-like, and unable to distinguish between good and evil.

He travels with Sayyid to Mecca to seek Divine intervention and hopefully free his self from this Madness. Then, his countenance changes and Mayjnun hammers the Kaaba with blows while crying out “…none of my days shall ever be free of this pain. Let me love, oh my God, love for love’s sake, and make my love a hundred times as great as it was and is!”

Now, Mayjnun begins to wander. He is described as a “Drunken Lion”. He is ever reciting Ballads of Laylah’s great Beauty and of his Love and Feelings for her. As he wanders Mayjnun pours his heart into words of great love and power, and even greater melancholy, in his woeful separation from that which is forbidden to him. These are words are so tender, so magnificently beautiful, and touching that throughout the land his words are recorded.

As others begin to recite these poems of Mayjnun’s great despair, Laylah hears these odes and ballads, and holds her feelings inside, for none could know that these words were of her… these things were forbidden. “…She lived between the water of her tears and the fire of her love,… Yet her lover’s voice reached her. Was he not a poet? No tent curtain was woven so closely as to keep out his poems. Every child from the bazaar was singing his verses; every passer-by was humming one of his love-songs, bringing Laylah a message from her beloved …”

Is this not the requirement in worship to Laylah (the Night) before the Mystic Rites can ever be performed?

As she reminisces and experiences her own longing for Mayjnun (note: longing for the “Madness” of Love), Laylah begins to write out responses to the poems she is hearing and casts them to the winds. This procedure, almost therapeutic in nature, became a small release from her sadness. She refuses any and all suitors and broods endlessly in her despair.

Well, these notes were found and a rash person, desirous of hearing these poems from the lips of the Madness of Love itself (i.e. Mayjnun), brought these letters to Mayjnun to gain just such a favor. Thus a forbidden correspondence was taken up between the two separated and chaste lovers. They are “drunk with passion…”

This is the connection, the messenger of mutual Longing, Passion, Lust is the only medium that can transcend the “world of Right Action” and bring Night and Day together.

This makes the forced marriage of Laylah to another, by her own family a tremendous blow to them both… but particularly to Mayjnun.

So great was Laylah’s husband’s love for her, that he agreed to a chaste marriage. Laylah in turn honoured him with her faithfulness.

Mayjnun retreats to the Wilderness; the wild animals love him and sit in attendance to the recital of his miseries. He expresses thanks to the Divine for the Purity his Soul has attained, and expresses his need for Divine Grace. Mayjnun then experiences a dream wherein he sees a Tree arise in the barren desert from which a bird is roused, and which flying over him lets fall a precious diadem onto his head.

Later in life, Sayyid arranges a meeting between the two; they must stand ten paces apart. Here, in this heart wrenching scene, Mayjnun recites his poetry to Laylah one last time, and they depart in tears.

He refuses the Spiritual advancement normally associated with such fidelity, nobility, and right action. Instead, Mayjnun never releases himself from his love for the Night (Laylah); for that which is forbidden. Then Laylah’s husband passes away and she allows herself to openly mourn her love for Mayjnun. Her heart is unable to bear the realization of her tragic sacrifice, and Laylah dies. Mayjnun hearing of her fate dies upon his lamentations at the site of her tomb.

Sayyid is taking up to Paradise in a dream and sees Mayjnun (Madness) as the “World in Right Action”, and Laylah as the “Moon among Idols” (i.e. in its “Darkness”). However, they are now joined together forever in Paradise.

When he awakens from the dream he realizes “… Commit yourself to love’s sanctuary and at once find freedom from your ego. Fly in love as an arrow towards its target. Love loosens the knots of being, love is liberation from the vortex of egotism. In love, every cup of sorrow which bites into the soul gives it new life. Many a draft bitter as poison has become in love delicious. . . . However agonizing the experience, if it is for love it is well.”

When one is exposed to the lessons of the Dark Erotic Feminine it becomes apparent that the “World in Right Action” is unable to approach near to her in her Beauty, and Forbiddeness. Thus, there is a degree of diminution of the Male Ego that must occur in such Rites. This is, in fact, represented by the Moon’s loss of the reflected Light of the Sun as its dark “Period” occurs. Yet, the true “Desire” of the Dark of Night is to the very “Madness”, the Lust or “Ojas” that is the connection between them.

So, the Male at this time must “Die” to the perception of “Right Action” as defined by the Laws of the World. The death of the “World in Right Action” allows the Male to elevate a normally forbidden action to a Celestial Paradise beyond the concepts of “Permitted” and “Forbidden”. Only in this manner is he allowed the Eternal Communion of her embrace, both in Darkness and in Light.