Text Widget
Interactively incentivize team driven markets and accurate meta-services. Progressively engage cutting-edge catalysts for change after efficient potentialities. Professionally generate extensive process improvements for process-centric niche markets. Dramatically initiate end-to-end niches whereas integrated best practices. Professionally envisioneer ethical results rather than team building synergy.

26 Jun 2017


Libitina, also Libentina or Lubentina, is an ancient Roman goddess of funerals and burial. Her name was used as a metonymy for death,and undertakers were known as libitinarii. Libitina was associated with Venus, and the name appears in some authors as an epithet of Venus.

The grove (lucus) of Libitina was located on the Esquiline Hill, as were several religious sites indicating that the area had “unhealthy and ill-omened” associations. A public cemetery was located outside the Esquiline Gate, in the Campus Esquilinus. A temple of Venus in the grove of Libitina celebrated its founding anniversary August 19, the day of the Vinalia Rustica.



When a person died, the treasury of the temple collected a coin as a “death tax” supposed to have been established by Servius Tullius. During a plague in 65 AD, 30,000 deaths were recorded at the temple. Two occasions in history when the death toll exceeded Libitina’s capacity. A guild (collegium) of funeral directors (dissignatores) was based in the grove of Libitina.

Sophia tarries in the eighth house, the Ogdoad

Santa Muerte

Ironically, the house of Sophia is the 8th, the house. The Idle Place (death) – Death, sacrifice, taxes and wandering. It is ruled by the zodiac sign of Scorpio, connected to Hebrew letter Mem, the hidden number 13, water and the Death card. I have always viewed Sophia as aspect of Santa Muerte or Lady or Holy Death tending the garden or tree of life. We are the Cycle of Being – the Harvest of the Soul.

She is the Mother Goddess that greets you with life. You both tend a symbiotic relationship in her garden, your entire life. When life comes to end, it is She again who comes to take you back to the source to be recycled again. It is a dance of death and the musical orchestration of the story. It is the vibration and chords if life. It is your groove in the record player of life.


It is considered the house of sex, taboos, of other people’s money, death and rebirth. It rules inheritances, legacies and wills. In addition the house is one of the gates towards the occult world and is mostly connected with conscious magick and mysticism. The eighth house is the great teacher of the mysteries of life and existence. It is the realm of transformative experiences.

The Eighth House is often defined as the House of Lilith or the Black Moon Lilith (Hidden Moon or Goddess factor). It is often represented as the House of Sexuality and Death. All the body parts in the Scorpio were connected with the sexual genitals, muscles, nerves and lymphatic meridians. The body parts were association with those needed in creation of life.

Whereas in the Eighth House, Sex is seen as the Mystical Experience, in the Seventh House it centers on sex found within Marriage or Relationships that create balance and the foundation for co-creation. As the rite of the Sacred Couple, this Union symbolizes the Divine Synergy found in the archetypes of the Shepherd and the Virgin Maiden in the zodiac sign of Virgo. God and Goddess – Man and Wife (feminine and masculine partner polarities).

download (21)This place has to do with the dismantling of the physical body because this sign is in aversion to the rising sign which is about life and breath. Yet it has been my observation that during life, it represents the passing of those close to you. Of course, you can only die once.

Paulus states; “It [the 8th] signifies the completion of life. This place is established as dysfunctional, and when benefits happen to be upon this place, they make for profits from deaths, for they give inheritances, and they show those who profit from deadly motives”. It gives signs for your finances and property including insurance, banking, and taxes. On a metaphysical level it represents our attitudes about sharing.

This to me gives clues on the inner conflict of this world and it was hidden in astrology. When you follow Sophia, secrets are given. Dreams and other encoded messages, instinct or internal sensing has led me to believe that it is this dysfunction that is the current state of this world. It is within the infrastructure of our social and economic system that the conflicts appear of how it “truly is”.

The Current Facets of Power

This planet is a planet of sacrifice, death, the tomb the earth. They make profit from death, war, sickness, life insurance policies and by selling insurance policies to a Heaven in the False Kingdom. The rulers of this world rule through policies enforced by the corrupt banking and tax system. There is enough to share with all and to free us this system and line of thinking must be changed.

If we compare this place with the 2nd and 5th houses, we see that having resources (2nd House) becomes challenged by the 5th which is spending. The result of all of this is that others obtain what you have (8th). Once others have your resources (food, water, shelter, money, individualization), they too eventually spend it, which is represented by the 11th house and when they spend, you acquire, which is why the 11th sign is known as the place of acquisition.

In part, what you have is also representative of your physical body, which is why when you are ill, it takes a tremendous toll on finances. One way or another you end up handing over your resources; part of the old saying about “death and taxes”. For this reason, this place signifies where you must place your resources, either because of death or to guard against loss, such as banks (protect against theft), insurance agencies (against disaster), the IRS and other taxes (or you lose everything), and it shows your handling of credit or ability to get credit. Interestingly, the governments (10th house) place of acquisition is the 8th house of Taxes (counting 11th sign from the 10th).


Most ancient sources seem to believe that when planets are here, they have the effect of being nullified, as if they were literally “killed”, or perhaps corrupted or made idle and ineffective. One exception was given which seemed strange at first; according to Valens;

“The Moon alone in the increase of her light, seems to rejoice in this zoidion.”

The reason for this appears to be that if the Moon is waxing (increasing in light) then the Sun must be near setting and therefore the Moon is coming into the nocturnal sect. Since the Moon in general signifies fortune, it can indicate benefiting from inheritance. The idea of absence seems to appear often as well, for when the lord of some other house ends up here it indicates that the issue(s) of that house are either hidden (as in the occult) or are lost, degraded, or absent. Therefore this place also often indicates what issues will be hidden, occult and mysterious (The Apocalypse of Self).

Either it becomes death of the Ego Self that has been programmed into you by this outside world. Or it becomes the push and pull that you need to offset the shadow of the abyss. To change from within and rise to a state of selflessness. With sacrifice of the False Self, one can resurrect or rise from their ashes to resurrect the Seed of the Divine within you. So the process of the Individualization of the True Self can begin to take root, grow and emerge in the light of a New Day.

Facets of Fate

3e8c2dc5313e3f44bf2f6ee54eb9d3ffThe ancient Egyptians believed that, from the beginning of life, an individual was surrounded or assisted by powers that affected his destiny in many ways. Demons of fate were present at his side throughout his life, and accompanied him after death. However, in any culture, fate is a much more complex issue then one might at first imagine, and there were many facets of contradiction in how the ancient Egyptians viewed their fate.

The ancient Egyptian term for fate was derived from a word meaning “ordain” or “fix” and referred generally to the action of a deity. The word is first attested to as early as the end of the Old Kingdom and just as the Arabic word inshallah is frequently uttered from the mouths of modern Egyptians, so too does the term for fate appear regularly in the ancient texts. This is particularly true of Wisdom Literature.

These seven Hathors, sometimes referred to as the “old ladies”, played a role akin to that of European witches. They were supposed to state, at the moment of birth, all the events (usually bad ones) that one would have to face during life. Another aspect of fate was material possessions, which was associated with the goddess Renenet. She was responsible for fertility and the harvest and hence with endowing individuals with material possessions.

Therefore, we may say that there were three forces, or deities associated with one’s fate, at least by the New Kingdom. The seven Hathors were responsible for one’s lifespan and manner of death (as well as other bad events of one’s life). Meshkhenet (Meskhenet decided one’s status or work, while Renenet, or Renenutet, ordained an individual’s material fortune or misfortune. However, it should be noted that Renenet and her companion Shai, pronounced Shay (“Destiny”), are also attributed with providing life spans, and which according to some scholars, could be lengthened or shortened by good or bad deeds. By now, the word for “fate” could be written with a deity determinative, as if the word were personified or deified itself, perhaps because of its association with particular deities.

One important question remains, however. Could fate be changed? While fate was ordained, they at least hoped that Amun could or would make alterations. We also know that magic spells were invoked to close the mouths of the seven Hathors and prevent them from foretelling the future. It is implied that one could, by divine intervention, alter their fate with a longer lifespan and perhaps another means of death or throw the energy off course.

There is little question that the ancient Egyptians did not attempt to cheat their fate. For example, the Egyptians had a calendar of lucky and unlucky days. The scholar F. T. Miosi believes that “There is no convincing grounds for positing an ‘astrological’ basis to the Egyptian concept of fate, destiny or whatever other term one wishes to use”. Yet, why would the ancient Egyptians create such a calendar if they felt that they had no control over fate?

People of course were not informed of their divine fate, and the stories we have from ancient text are those told mostly after an event occurred in a person’s life, rather than as a prediction. One might know if he or she were born on an unlucky day, or were subject to other bad omens and could take steps meant to attempt to mitigate such problems. However, the ancient Egyptians apparently believed that, while fate might be altered, it was a rare occurrence to be granted such divine intervention.

Source: The Ancient Egyptian Concept of Fate

When I think of the Seven Hathors, it reminds me of the Greek Muses or the concept of the Seven Inner Suns (planets/chakras) that we are in orbit with, through out our lives. One has to navigate in order to control heimarmene or dominion of fate. I have also gathered much value in the works and writing of Carl Jung.

The Seven Sermons of the Dead takes a closer look at life’s streaming polarities, frequencies and hierarchies of the battle of the personal psyche, war of heaven and hell within your own sphere or dwelling place, in other words: a war with free will of self in regards to your roles in life and dominion of self.

Taken from Sermon I

Systema MundI Totius


What is the harm, ye ask, in not distinguishing oneself? If we do not distinguish, we get beyond our own nature, away from creatura. We fall into in distinctiveness, which is the other quality of the pleroma. We fall into the pleroma itself and cease to be creatures. We are given over to dissolution in the nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural striving of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the principium individuationis. This principle is the essence of the creature. From this you can see why in distinctiveness and non-distinction are a great danger for the creature.

We must, therefore, distinguish the qualities of the pleroma. The qualities are pairs of opposites, such as—

  1. The Effective and the Ineffective.
  2. Fullness and Emptiness.
  3. Living and Dead.
  4. Difference and Sameness.
  5. Light and Darkness.
  6. The Hot and the Cold.
  7. Force and Matter.
  8. Time and Space.
  9. Good and Evil.
  10. Beauty and Ugliness.
  11. The One and the Many. etc.

The pairs of opposites are qualities of the pleroma which are not, because each balanceth each. As we are the pleroma itself, we also have all these qualities in us. Because the very ground of our nature is distinctiveness, therefore we have these qualities in the name and sign of distinctiveness, which meaneth —

1. These qualities are distinct and separate in us one from the other; therefore they are not balanced and void, but are effective. Thus are we the victims of the pairs of opposites. The pleroma is rent in us.
2. The qualities belong to the pleroma, and only in the name and sign of distinctiveness can and must we possess or live them. We must distinguish ourselves from qualities. In the pleroma they are balanced and void; in us not. Being distinguished from them delivereth us.

When we strive after the good or the beautiful, we thereby forget our own nature, which is distinctiveness, and we are delivered over to the qualities of the pleroma, which are pairs of opposites. We labor to attain to the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the pleroma these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful, and, therefore, at the same time, from the evil and the ugly. And thus we fall not into the pleroma, namely, into nothingness and dissolution.

Thou sayest, ye object, that difference and sameness are also qualities of the pleroma. How would it be, then, if we strive after difference? Are we, in so doing, not true to our own nature? And must we none the less be given over to sameness when we strive after difference?

Ye must not forget that the pleroma hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness, or any qualities whatsoever, ye pursue thoughts which flow to you out of the pleroma; thoughts, namely, concerning non-existing qualities of the pleroma. Inasmuch as ye run after these thoughts, ye fall again into the pleroma, and reach difference and sameness at the same time. Not your thinking, but your being, is distinctiveness. Therefore not after difference, as ye think it, must ye strive; but after your own being. At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving ye would not need to know anything about the pleroma and its qualities, and yet would ye come to your right goal by virtue of your own being. Since, however, thought estrangeth from being, that knowledge must I teach you wherewith ye may be able to hold your thought in leash.

The Little Death of Surrender

Libitina is sometimes regarded as Etruscan in origin. The name is perhaps derived from Etruscan lupu-, “to die. “Varro, however, offers a Latin etymology from lubere, “to be pleasing,” related to libido, that attempts to explain the goddess’s connection to Venus. Venus Lubentina or Libitina may result from an identification with the Etruscan Alpanu (also as Alpan or Alpnu) who had characteristics of both a love goddess and an underworld deity. The Etruscan formula alpan turce is equivalent to libens dedit, “gave freely or willingly,” in Latin.

This surrender of the ego death by working the path of your shadow or daath, kills the programmed self and renews or resurrects the true divine self!

As we deal with our path of relationships with self and others in relation with the world, we are given over to this surrender in a form of subconscious constructs of lust, desire, restriction and freedom.

The goddess of love and Venus aspect correlates to the Temple Priestesses who take on these roles, the sacred brides who are betrothed to a heavenly beloved… back to source. They escort you through the gates. It is experienced in the realm of sex and union or by self love. It is driven by libido and experienced in small doses as the “little death” the orgasm… a moment in beloved bliss of surrender.


Gnostic Matriarchal Bishop, Templar Priestess, Energetic Therapist, Activist, and Interior Temple Decorator, Intentions Based Logo and Graphic Designer, Astrology and Tarot Consultant, Sacred Rites Facilitator and Practitioner.

Leave a Reply