TOWARDS HELIOPOLIS: THE JOURNEY BEGINS
Exploring the Renaissance of the Divine Feminine in the Cathar Heartland
Welcome to the first of a series of articles that will unfold over the coming months. These articles will offer a deep dive into the profound historical and spiritual significance of the Cathar lands of Southern France. This region, rich in mystery and sacred tradition, has been chosen as the location for my inaugural retreat, Towards Heliopolis.
Here, we will explore the roots of the renaissance of the Divine Feminine, a journey marked by Babalon’s enthronement as the Initiatrix in the Thelemic Mysteries. Through these articles, written alongside my co-host for the retreat and Occitania expert Tonelise Rugaas, I aim to provide insights into why this mystical landscape is the perfect backdrop for exploring the resurgence of the Divine Feminine.
One of the sacred places our early ancestors worshipped deities was in the Pyrenean Caves, a significant site in the south of France. These caves housed ivory fetishes and beautiful carven representations known as Venus’. The most striking is the Dame de Brassempouy from 25,000 years ago, sporting the earliest known realistic representation of the human face. Through the following ages, goddesses came and went in the region: Belisenna, Astarte, Cybele, Epona, Matrona, Artemis, Minerva, Bellona, and Arduinna, to name but a few. Names were lost to the mists of time, and yet their essence was still felt within the land.
When the Celts constructed their places of worship for their goddesses, they always incorporated a sacred source, often associated with a healing miracle that one could bathe in or drink from. It is not a mere coincidence that the Catholic Church erected its holy structures on these sites. The manifestation of the goddess, or La Dame Blanche, the White Lady apparitions often encountered there, evolved into Notre Dame, Our Lady, and the Virgin herself. This transition from goddess worship to the veneration of the Virgin Mary was a significant shift in religious beliefs in the region.
During the Middle Ages, the south of France, then known as Occitania, was a land whose beauty fostered a way of life known as partage — a celebration of honour, courtesy, and chivalry. From this ideal, the culture of the troubadours flourished, wooing their dominas at the Courts of Love.
For the noble women of the time, marriage was a strategic alliance, a means to secure a dynasty, not a matter of love. It was not only acceptable but also encouraged that the chatelaines of the castles had various troubadours vying for their affections. Courtly love, a paragon of love, was upheld, contrasting with carnal love. However, some argue that courtly love was also a continuation of goddess worship, or the veneration of the feminine essence, veiled under the nose of the patriarchal Church of Rome. This Church would soon arrive to instil fear across the region and nearly obliterate the old ways in the Albigensian Crusade. Yet, the feminine essence, though veiled, persisted, a testament to its enduring resilience and power.
Tales of Mary Magdalene surfaced during the Middle Ages as well, stating she had travelled to the south of France and died there. In 1260, a Dominican friar wrote that fourteen years after the crucifixion, some pagans threw Mary and a few others onto a rudderless boat in the Mediterranean, which miraculously washed ashore in Marseilles. There, she converted the local populace to Christianity and performed a miracle by intercession that brought the governor’s wife back from the dead after two years and allowed her newborn child to survive during that time on a deserted island on his then-deceased mother’s breast milk. After this incident, it was said that Mary retired to become a penitent ascetic for thirty years in a cave. These miraculous events, filled with wonder and awe, continue to captivate our imagination.
Initially, the Magdalene’s supposed remains were found in Vézelay. In 1267, the bones were brought before the King of France, who venerated them. But another burial of Mary was found in Saint-Maximin-la-Sainte-Baume, Provence. A Gothic basilica was built around them, and Saint-Maximin-la-Sainte-Baume gradually displaced Vézelay in popularity and acceptance, which continues to this day. The discovery and veneration of Mary Magdalene’s remains in these two locations played a significant role in shaping southern France’s religious and cultural landscape. Thousands of pilgrims still pay homage to the shrine every year.
Ancient goddesses, La Dame Blanche, Notre Dame, courtly love, and the Magdalene all flow from the same source, which seems particularly potent in southern France.
This source is often referred to as the ‘feminine essence ‘, a concept that holds significant cultural and historical significance in the region. Perhaps the fecundity of the land feeds the underground stream of the feminine, or maybe it is something more. It is enough to know it survives.
As we delve into the mystical traditions of the Cathar lands and their connection to the Divine Feminine, we begin to see how these ancient ideas eventually evolved into the Thelemic Mysteries of Babalon. This evolution hints at a dual nature within these mysteries: one Red, representing Love and Sex, and one Black, symbolizing Death and Dissolution. Aleister Crowley was himself fascinated by the mysticism of Courtly Love. This fascination is evident in the myths he used to describe the Thelemic Mysteries, particularly the tale of Parsifal and Kundry. In this story, we find echoes of the journey towards enlightenment and initiation, themes central to our exploration.
Our journey towards Heliopolis is not what most would expect. It is a journey backwards, from the Womb of the Divine Mother to the cradle of Initiation. We travel from Saturn/Binah, the sphere of understanding and structure, to the Sun of Tiphereth, the sphere of beauty and balance.
This long and transformative journey begins here as we trace the ancient streams of initiation and uncover the timeless wisdom embedded in the sacred lands of Southern France.
This is just the first step, setting the stage for a profound exploration of the mysteries that lie ahead, and these are some of the places we will visit:
- Puilaurens, one of the most enchanting of the so-called Cathar castles, along with Châteaux Peyrepertuse and Quéribus, provided refuge to fleeing Cathars and faydits after the fall of Montségur. Originally constructed as one of the “five sons of Carcassonne,” Puilaurens was strategically placed to defend France against Spain.
I have included it in this discussion due to its historical significance and its personal allure and the presence of the Dame Blanche Tower, reputedly haunted by a well-known ghost. According to legend, on the crescent moon in December, one can witness the apparition of Blanche of Bourbon, granddaughter of Philip the Fair. Blanche, who resided at Puilaurens, was tragically murdered by her husband, Peter the Cruel, King of Castile. Her ghost is said to appear with white scarves trailing in the wind.
- Carcassonne, with fortifications dating back to the Visigoth era, boasts a history spanning approximately 2,500 years. According to legend, during the Saracen rule, the Frankish army led by Charlemagne besieged the city.
Despite being short of knights to defend their stronghold, the Saracens, under the guidance of Lady Carcas, the widow of their former chief, placed fake soldiers in the watchtowers to deceive the Franks into believing the city was still impregnable. After five years, the citadel began to suffer from a lack of food supplies. Lady Carcas requested an inventory of the remaining resources and was informed that only one pig and a stack of wheat remained. She then devised a plan to force-feed the pig with the grain and had the animal thrown over the battlements at the feet of the Frankish army.
Charlemagne decided to lift the siege, believing the city to be so well-provisioned that it could afford to waste food. As the Frankish army retreated, Lady Carcas, overjoyed, ordered the city’s bells to ring. It is said that someone exclaimed, “Carcas sonne!” (Carcas rings), which ultimately gave the town its name.
- The Castle of Puivert may appear familiar to some, as it was featured in The Ninth Gate, where Johnny Depp’s character has a climactic encounter with a demonic figure. This privately owned château is renowned as one of the Cathar castles. The current structure dates back to the 12th century and originally belonged to the Congost family before the Albigensian Crusade. During the crusade, Puivert capitulated after only a few days, which likely contributed to the castle’s well-preserved state.
The best-preserved section of the castle is the keep, which contains a chapel and, on the fourth floor, a salle des musiciens, or room of the musicians. Puivert was famous for hosting the Courts of Love, where troubadours showcased their poetic and musical talents to impress their chosen domina, or noble lady. These gatherings were governed by strict rules of courtly love. The women presided over these courts, adjudicating disputes between troubadours and dominas regarding various infractions of their codes. After lunch, the troubadours would compete, displaying their skills, after which the ladies would deliver their judgments. The events concluded with a ball.
- The Château of Foix was home to the notable Raimon Roger of Foix in the early 13th century. Renowned for his military leadership, chivalry, loyalty, and love of haute couture, he was also a patron of troubadours and a poet himself. Although not a Cathar, several of his relatives were, including his wife, Philippa of Montcada, who became a parfaite, and his sister, Esclarmonde de Foix, who received the Consolamentum at Fanjeaux in 1204. Raimon Roger was a skilled orator and attended the Fourth Lateran Council of 1215 to defend Raymond of Toulouse before Pope Innocent III and the council. Accused of murdering priests, he did not deny it and even expressed regret for not having killed more. Raimon Roger fathered illegitimate twins Esclarmonde the Bastard and her brother Loup, who played significant roles in the Albigensian Crusade. As a formidable warrior, he became the spirit of the Occitan resistance during the crusade against the Albigensians.
The county of Foix became a privileged refuge for persecuted Cathars. The Catholic Church sought to convert or eliminate these heretics, while the Kings of France, allied with the Church, coveted the fertile lands and riches of the south. The castle was besieged several times, notably by Simon de Montfort in 1211 and 1212, but it only fell much later due to treachery during a war between branches of the Foix family.
A curious legend associated with the Château of Foix is that of the Folle of Mont Calme. In the early 19th century, hunters in the Vicdessos mountains discovered a naked woman living in the wild. After capturing her and bringing her to Foix for questioning, they learned that her family had been attacked by robbers while crossing the Pyrenees into Spain, and she had survived by living off the land. She managed to endure the harsh winters by charming bears, who allowed her to sleep with them for warmth during hibernation. Remarkably, she was a cultured woman, possibly of noble birth. She escaped captivity and returned to the mountains, but after another harsh winter, she was captured again and imprisoned in the castle of Foix, which had become a jail. She died in captivity a month later.
As we conclude this exploration of the mystical and historical landscapes of Southern France, I invite you to delve deeper into the enchanting world of Towards Heliopolis.
Our journey is just beginning, and there is much more to uncover about the renaissance of the Divine Feminine and the rich tapestry of traditions that have shaped these sacred lands.
