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For Erato, I chose an opening excerpt of the Christopher Marlowe poem Hero and Leander (1598), added onto postmortem by George Chapman with his own poem, though these are Marlowe's penned lines:

It lies not in our power to love or hate,
For will in us is over-rul'd by fate.
When two are stript long ere the course begin,
We wish that one should lose, the other win;
And one especially do we affect
Of two gold ingots, like in each respect:
The reason no man knows; let it suffice,
What we behold is censur'd by our eyes.
Where both deliberate, the love is slight:
Who ever lov'd, that lov'd not at first sight.

The poem is based on the myth of Hero and Leander told by Museaus and other ancient mythographers. Long before Romeo and Juliet, this was the original tragic couple who could not be separated.

MYTH: Hero was a young virgin and priestess of Aphrodite (Venus) who lived in a tower in Sestos. Leander was a youth from Abydos. The two cities sat on opposite sides of the Hellespont strait (the Dardanelles). They first saw each other and fell deeply in love at a festival for Aphrodite and Adonis. To be with Hero, Leander would swim across the dangerous two-mile strait every night. Hero guided him through the dark by lighting a lamp at the top of her tower. During a fierce winter storm, her flame was put out, hence Leander is swept out at sea due to having no guide (though Marlowe and other authors change the narrative to these aspects consistently), and after he is gone, Hero in her despair jumps into it herself. Their bodies washed ashore locked in embrace and they were given an eternal tomb.

Marlowe makes an epic poem of the story, but ultimately uses them as a title to give his views on love and hate as fated things beyond our control. He states that anything in one human's estimation will always be poorer or fairer, better or worse, loveable or hateful by relative decree, and no one knows the reason why, these just are. Love is not something that can be mentally deliberated, plotted, schemed, contrived, it is reaction.

This calls into question the extent to which true love and hate in the Zevist sense actually is meant to possess element of wisdom and discernment, beyond the biological mental deliberation and overthinking that Marlowe assumes is the only alternative to jumping in head-first. The Temple's discussion of eros in the context of devotion to the Gods can perhaps be revealing here.

In the Symposium of Plato, Diotima describes love (erōs) fundamentally involves desiring something good that one does not fully possess, and for Socrates, the purpose of love is to remind us of the divine. Xenophon's Socrates in his own Symposium contends that true love must make both partners morally better; it involves concern and care for the other that is quasi-eternal and must last far beyond a season or the intoxicating influence of youthful beauty.

Plutarch claims Erato herself is a divine figure who transforms lust, sexual acts and superficial assessments of physical and youthful beauty into friendship, fidelity and lifelong support among the better type of lovers, enabling enough harmony to sustain society.

Christopher Marlowe, however, does also draw strongly on the influence of fate and its influences of irrational favor and distaste on everyone, not just love or hate.

Questions:

That's not an observation of reality. Reality tells us there are many Gods and deities; there's a Sun, there is a Moon, and the universe operates by division and delegation of things; even human society and all species operate in this way.

So basically, you are struggling with two things: "1 God" adds less complexity; the brain likes it, as it spends less energy. "1 God" reduces the scope of what one needs to learn also.

Monotheism, is also the product of brainwashing: "There must be only one God". The question is Why? The universe doesn't answer to this fact why "only one God" should exist. The universe, points to the direction of One Causal Source, that extends to other Causal Sources (Gods and other entities).

Read here on this topic: Albeit there is One God (the True God) as we call Him, Zeus, the other Gods, are independent, full scale intelligences that are in their own rights, Gods, and they are not mere "segments" of the One God, but rather, self standing intelligences. They are not mere "Fragments", but like children carry the essence of the One Father, they are also, their own Beings, ranked all around the Great Father.

You will see in higher understanding, that things can get complex: cavemen and neolithic people such as those in the Levant, have oversimplified these in their "Monotheism", because they cannot fathom high spiritual mechanics.

These are social problems and not a reflection of the Divine Order, which supports both the Most High God (Zeus) and all other Gods. Through the same basis, it supports in the future, that humans can ascend to the Godhead.

There is a Zevist confession rite as well that can be done with Clergy, same as with the Gods. Of course, one can do this directly with the Gods as well, but sometimes, a human ear can help. Clergy and High Priesthood can listen to these with full confidentiality, bound by obligation to secrecy.

Then, they must advise you on how you can rectify the moral failings. These procedures can never replace legal or other liabilities or responsibility of what one has done; in fact to confess in Zevism is admittance of responsibility in front of the Gods, as thus the following Catharsis; they assist in dealing with the burden one carries within emotionally.

When one goes to the Gods and tells these openly, and starts changing the next day, one's soul becomes clearer and lighter as a feather - but the rectification is pending and must be proven in actions.

These rites are going to be updated, and will be instated soon in the following weeks.

Don't mistake the above Rites as full karmic absolution, they are not. They are essentially a letting go of weight and emotional resolution so one can change their path. We clear our karmic ledger when we let go of errors, not repeat them, and become better people onward. Perpetual forgiveness and repetition such as the shows of the Christian church, are not parts of Zevism.

Lastly, curses against let's say an "Idolater" or whomever (such as a Zevist) if the soul is too advanced, simply backfire. The universe does not penaltize you for believing in the Gods and following them, on the contrary one is blessed.

Human opinion such as Yehuborim who claim on their own "morality" that following the Gods is "evil", can at best case scenario, be used in retaliatory prayer/curse against you, which if you are new, could have a minimal effect; but for the Zevist aligned with the Gods, these will all fail, backfire to senders, and at best one does a regular cleaning and it's as if they never existed.

Forgiveness in Zevism:

Accept the feelings and move on. The feelings you experience appear to be a resurface of what was; not reality. Observe, experience and let it go. Even if you are in love, she was not in love. Therefore, the emotion is solely yours. The past says, it wasn't mutual.

You don't need to forget, just put it in it's place, and allow reason to guide you to acceptance and correct internal resolutions. Don't invoke and try to do liturgical stuff for these things, you are deflecting the emotions.

Accept them, reason them and feel them. There's nothing to be afraid of that needs spiritual intervention. Hold through and it will pass.

Today is the Ritual of Terpischore. I have chosen to highlight a Cossack folk dance called a hopak. It is related to a verb, hopaty or gobat' (Ukr: го́пати / Rus: го́пать / Bel: го́паць), which means to leap or dance.

These dances seem extreme on the joints, extreme in movement and extreme in scope to Western European eyes, as most Western European traditional folk dances are based on light footwork, collaboration, skipping and so on (though many of the more salacious and extreme ones were eradicated by the Christians, particularly in Protestant countries, and some Italian dances are intense).

The hopak is masculine, taking this to extremes in its showiness, rapidness and technicality, it does not imitate the threatening movement of a warrior as so many male dances across the world do but shows the verve of men through wide arcs of movement. The only equals to it in that regard are the neighboring dances of the various Caucasian peoples, Arab dances like the dabke, various African dances and the American system of popular dancing from clubs, movies, films and a long stream of popular music genres strongly influenced by African-American forms and downwind of European ballroom dances.

Nonetheless, there is something uniquely extreme about this dance, particularly its precision with high jumps and frenetic use of the limbs.

The Orthodox Church both in Russia and modern Ukraine associated these dances with pagan customs, sexuality and drunkenness. Some orders like the Kyiv/Kiev Ecclesiastical Consistory (1719) threatened participation in the dances at вечорниці (traditional meetings of young people) and weddings with excommunication.

Questions:

Discussion:

There are no sacred scriptures that use AI (Rituals or anything else of this caliber).

As for the Book, it's 100% handwritten and the work extends from the start of 2019. It took about 7 years; and it was assembled in another language.

English is a translation; and AI was used editorially to translate alongside me, and made it all mostly very bad to the point it had to be redone manually and re-read and rewritten by me manually 21 times in full over 5 months for a full plain English translation.

For the site, we most definitely will use AI to the extent that it is an editor. This can cause this in editorial checking.

Thank you. Feel free to use our time together as a community precisely for this.

There was never a time in history, in true spiritual schools, where everything was "subjective" as in "what I saw in my own bedroom" is the measure of all our faculty. In the real schools, it had to always be, how far one has manifested truly what one could and proved they were divine. Claims on their own were empty.

Many people display everyday. Not brag about, manifestly show. This is how society and everyone moves forward.

Personal imaginations show only early progress in the disciple; they are in a phase where they are building themselves for their next stages in development. This is very good to do, but it's far from being the full course of what the path can give them.

People who exist right now only to have basic needs met, are actually, part of the same chain of life. All more developed souls, started there; you were these, or you started as these.

They evolve like everyone else, albeit in some cases slowly, and they have the same challenges one did when they began; even if this point in time is "forgotten" to you right now - it existed.

Nobody's pathology, lag, or obstacles, is something to go against them. To go against them, you don't remove yours. To remove both yours and theirs, is the purpose of this.

As for incurable cases, let them be. Nature, and Izfet by it's own framework, will consume what is is no longer adaptable to exist to the world.

We have reached more or less the middle of the Schedule. Everyone is doing excellently so far.

Today is Melpomene and her realm of tragedy. For Agora, I will go into fiction, here something else.

In a general way, then, madness is not linked to the world and its subterranean forms, but rather to man, his weaknesses and illusions…There is no madness but which is in every man, since it is man who constitutes madness in the attachment he bears for himself and the illusions he entertains…In this delusive attachment to himself, man generates his madness like a mirage.

...

Modern man no longer communicates with the madman ... There is no common language, or rather, it no longer exists; the constitution of madness as mental illness, at the end of the eighteenth century, bears witness to a rupture in a dialogue, gives the separation as already enacted, and expels from the memory all those imperfect words, of no fixed syntax, spoken falteringly, in which the exchange, between madness and reason, was carried out

Michel Foucault, Madness and Civilization (1961)

The work Madness and Civilization is an interrogation into how the concept of madness has been viewed through the centuries, ending with pathologization and the erection of great institutions in the late 18th century when madness began to be viewed as belonging to pathology: of mental illness, as physiognomy, as heritable, as the enemy of reason. I do not agree much with Foucault on many matters, but this work is interesting in what it attempts to interpret.

The analysis Foucault makes in the first paragraph is a discussion of the middle Renaissance view of madness as something tragic that originates in self-deception and illusions about the self, cf. Erasmus and other authors who had studied the Classics and medicine of the ancient world, which later paved the way for the Enlightenment idea of madness being unreason and an enemy to precise reason.

Foucault contrasts this with earlier Renaissance works that posit madness as mysterious and beyond human comprehension, engaging in a dialogue with what is sane, like the Ship of Fools or Hieronymus Bosch, or the often positive depictions of madness in medieval Christianity due to its adjacency to Christian asceticism, the praise in the Bible for feeble-minded, and Yehuboric 'cure'.

Regardless, I found the first paragraph interesting in terms of what it seems to get at with both tragedy and Zevism. The world exists regardless of man's madness or tragedy. The birds still sing, the Sun still rises. The presence of cruelty or tragedy means a lot more to each man's fate than it does 'to the world'. Zevism instead posits that until one achieves access to the divine, one is walking through a mirage that is perhaps necessarily tragic, a chariot being driven by wild horses.

I question the last paragraph and disagree with Foucault, even when the book was written, but in 2026 it seems to hold even further untrue; the common language is the saturation of mental illness and therapy ideology into modern life. I do not think the thread is cut at all; rather modern society almost seems like a monitored sanatorium in some ways, both for good and for bad.

The level of madness being generated and its mirage-like nature reminds me somewhat of what is being spoken about in one of the High Priest's latest posts. If pretense upon conflicting pretense are being built up in Western society, the only conclusion is tragic.

Discussion:

Greetings everyone:

For public, the date for the Golden Book is 15 Nov 2026 on the main site. This date might be subject to change, we will update on this.

80% to 90% of what both men and women do, in general, is a grand pretense. This is because they have to pretend certain things socially or because of social media information, or all sorts of other types of information. In this 80% to 90% we have a series of many complexes, inherited dynamics and many other things, including a confusion that they call "personality". This decides what people "claim publicly".

Men are guided by loser folk such as "manosphere" and wanna-be male simulators, due to lack of paternal prototypes and truly accomplished men in this area. By accomplished, I would mean full course.

"Feminine sphere" is largely led by simulators of rights carriers who privately have these and more imaginations as you state, and everyone is increasing the pretense upon the pretense, because essentially inner parts in themselves conflict.

All the above is in tune with the disharmonization of human personality; they want the "dominant man", they want to remove his dominance.

These dynamics are not understood in their context, and the confusion builds upon itself. 90% to almost totality, is just NPC confused talk to NPC confused talk, perpetuating itself. And all these NPC's collectively appear to believe the universe was tailor-designed for them specifically, enforcing this or attempting to on any other NPC, until they all destroy the server.

What "Angel Language"? This is garbage. All of John Dee's work is nothing but crickets compared to Ancient Greek or Sanskrit.

The originals are mentioned. One can practice them.

Today we look at Thalia and her realm of comedy, growth and the agrarian arts.

Here is an excerpt of Shakespeare's Much Ado About Nothing.

CONTEXT: Beatrice is a noblewoman of independent mind and sharp wit whose household has long hosted Benedick, a warrior and playboy who seemingly appeals to every woman except her. She despises him and on encountering him back from war, they exchange insults. Benedick, for his part, refuses to settle down, only engaging in transient sexual relationships with women, and finding marriage a nightmare. Ironically, by the end of the play, the two end up together.

BEATRICE  I wonder that you will still be talking, Signior
Benedick, nobody marks you.
BENEDICK  What, my dear Lady Disdain! Are you yet
living?
BEATRICE  Is it possible disdain should die while she
hath such meet food to feed it as Signior Benedick?
Courtesy itself must convert to disdain if you come
in her presence.
BENEDICK  Then is courtesy a turncoat. But it is certain
I am loved of all ladies, only you excepted; and
I would I could find in my heart that I had not a
hard heart, for truly I love none.
BEATRICE  A dear happiness to women. They would
else have been troubled with a pernicious suitor. I
thank God and my cold blood I am of your humor
for that. I had rather hear my dog bark at a crow
than a man swear he loves me.
BENEDICK  God keep your Ladyship still in that mind,
so some gentleman or other shall ’scape a predestinate
scratched face.
BEATRICE  Scratching could not make it worse an
’twere such a face as yours were.
BENEDICK  Well, you are a rare parrot-teacher.
BEATRICE  A bird of my tongue is better than a beast of
yours.
BENEDICK  I would my horse had the speed of your
tongue and so good a continuer, but keep your
way, i’ God’s name, I have done.
BEATRICE  You always end with a jade’s trick.* I know
you of old.

Translated to modern English:

BEATRICE  I wonder why you are still talking, Signior Benedick. Nobody asked!
BENEDICK  What, my dear Lady Disdain! Are you even alive?
BEATRICE  Is it possible disdain should die while she has such food to feed herself like Signor Benedick? Courtesy herself turns into Disdain when you enter the picture.
BENEDICK  So courtesy's a turncoat. But it's certain every lady on earth loves me, except you. And I wish it was true I didn't have such a hard heart, because I do not truly love any of them.
BEATRICE  A dear happiness to women. Otherwise, they'd be troubled with a hideous suitor. I thank God and my cold blood that I am like you with that. I'd rather hear my dog bark at a crow than hear a man swear he loves me. 
BENEDICK  I hope God keeps your Ladyship forever in that mood, because any man will escape a scratched up face fated by the Gods.
BEATRICE  Scratching up your face could not make it any worse than what it is.
BENEDICK  Well, you are a rare parrot-teacher.
BEATRICE  A bird from my tongue is always better than any beast from yours.
BENEDICK  I wish my horse had the speed of your tongue and its endurance was like your blabbing, but carry on in your way, in the same way I'm finished with this.
BEATRICE  You always end with a jade’s trick.* I know your old tricks.

*A very layered insult. A jade is an old horse, and the phrase meant how an old, stubborn horse refuses to do its duties, such as Benedick avoiding the argument. A jade, however, also meant a prostitute in Tudor England; Beatrice is saying he is like a worn out playboy and his love style ("you always end...") is like "finishing" too quickly to escape a customer, just like how he escapes the argument.

Discussion elements:

Social elements:

There is nothing to be ashamed of, this is part of life. These conditions are pretty normal in most lives, you must not take it so personally. Even rich people with families can be constantly surrounded by other people due to work. For an inordinately long time, I also and most people had to endure loss of personal space/privacy. Here's how one can deal with this:

1. Going to the park to meditate. A forest nearby, is great place to go and do Ritual.
2. Meditating in public transport with headphones on
3. Timing the schedules with the world around
4. Meditating in a library (people don't even notice). You can also study and write there.
5. Negotiate with room-mates your times. 4 to 6 for example; I have to be free. Why? Because I have duties and I do vipassana meditation. Stand your ground.

It's a bit hard but do-able. If you love the practice, nothing can stop you.

As I have stated before, I would do kundalini yoga sessions in a bathroom as well. There is no excuse for the person decided, and there are many for the person who is still challenged by determination.

Given what we've done with the Muses so far and (before this) the collaborative thread for discussing important pages of the site, the architecture for study circles of the Golden Book will form as everyone is present, ready and willing when keeping up the right tempo. There is always something to get out of the Book, regardless of level, and this will be apparent soon.

The excerpts I read blew my mind, especially when they revealed much more about specific techniques to use to create meaning and progression in my life. This is not only a momentous book but a deeply meaningful work when used for interpretation, and it fits with what you say.

What the High Priest is doing, as you said, is unfathomable in its scope, since what has been written will tie everything together in its coherency, even for a new initiate. This is the antidote to the works of foolishness that pollute the mass mind.

Many of the members, including newer members or those who post less gave their thoughts quite profoundly above, which I am pleased with.

For Euterpe, I present the instrumental First Delphic Hymn to Apollo (dated from 138-128CE), originally credited to Athenaeus with a modern reconstruction by Petros Tabouris and Avlites (1992) based on a score found in 1893 at the Treasury of the Athenians at Delphi in Greece [this video is region blocked in some African, Asian countries]:

Important considerations: The reconstructive value is somewhat high, because texts like CID III 1 described at least some of the instruments like the pipe and kithara to be used.

The sung versions of these Hymns, however, rely much on post-medieval styles of singing and assumptions about how they would be sung, when even singing from the 1700s is often fundamentally alien to modern ears.

The First Delphic Hymn also only provides vocal notation, unlike the Second, which is instrumental notation. This means above the vocal element is somewhat artificially transposed into being an instrumental interpretation with its own creative elements for the 1992 Avlites version.

Here is a pared down version with the melody strictly used with the kithara. If you could imagine parts of the above being sung, how distinct do you think it would sound?

Excellent synopsis and understanding here, Kouros.

2026+ also has a minor Grand Trine in Neptune, Pluto and Uranus. The last time this occurred was in 1943-5, and before that the American Revolution years.

The Golden Book will be unfathomable. Everyone here must know they are participating in what is basically a historical event. Don't let the internet or any other aspect of this fool you.

The layers to this text are essentially endless and beyond possibilities. It is a beacon of what is truly sacred.