The Sublimated Genealogy of Erotic Transgression: From Sufi Mysticism and Tabiti to Modern Polyamory and Feminism

Abstract This essay traces the deep historical and metaphysical roots of modern polyamory, erotic transgression, and gender ideology. Drawing on Sufi mysticism, Cathar heresies, Troubadour culture, and the ancient cults of the feminine divine, we argue that modern sexual and gender paradigms are the latest sublimations of a perennial theology of feminine moral and metaphysical superiority. This genealogy reveals the hidden unity of myth, esotericism, love mysticism, and political ideology that has evolved over millennia.

I. Tabiti and the Archetype of Informal Power

At the root of this genealogy lies Tabiti, the fire goddess of the Scythians, a primordial figure of gynocentric cosmology. Unlike formal male rulers, Tabiti represented the informal and invisible source of power—one that legitimates, supervises, and ultimately sustains formal authority. This archetype of the hidden feminine sovereign—both nurturing and transcendent—is mirrored in the Shekhina of Judaism, the Virgin Mary of Christianity, and the Asherah-Ashtoret-Anat triad of Canaanite mythology. These feminine aspects were not mere symbols but encoded theological assertions: the world is ruled not just by law and logos but by the mystical moral essence of the feminine.

This concept resonates deeply with the Kabbalistic notion of Ein Sof, the infinite, and its emanations through feminine vessels such as Binah and Malkuth. The feminine is the medium of divine immanence, the gateway through which the ineffable becomes worldly. This sacred view of womanhood—both exalted and elusive—laid the foundation for the cultural, mystical, and erotic transformations that followed.

II. From Gnostic Sophia to the Black Madonna

This metaphysical feminine archetype resurfaces in Gnostic Christianity, particularly through the veneration of Sophia, the feminine emanation of divine wisdom. Sophia encompassed both purity and eroticism, virginity and whoredom, manifesting in the vision of Revelation 12 as a woman crowned with stars. She was invoked simply as "Lady." In this tradition, salvation was not found through doctrine, but through union with the divine feminine, often expressed through eros, gnosis, and spiritual longing.

The Cathar heresy and its cultural expressions in Languedoc embraced this view. Hidden within their rites and worldview was a secret cult of love centered around the Black Madonna—a syncretic figure representing the Great Goddess, Gnostic Sophia, and the sacred feminine. As Ian Begg and others suggest, the Black Virgin functioned as a conduit to mystical knowledge and personal transformation, often through erotic longing and the poetic adoration of an idealized woman.

III. Troubadours and the Theology of Submission

It was within this Cathar and Gnostic atmosphere that the Troubadours emerged—not as mere minstrels, but as initiates of a love-cult. Their songs, often addressed to married noblewomen, were not expressions of worldly lust but reflections of a belief that feminine love was redemptive. As in Ulrich von Liechtenstein's In the Servitude of women" the knight must submit to the moral superiority of the Lady, serve her, suffer for her, and even tolerate her infidelity as part of his spiritual ascent.

Here, the idea of the suffering male and the exalted female was not merely romantic—it was metaphysical. Woman, as the incarnation of Sophia or the Black Madonna, was the path to salvation. The Troubadour knight became the proto-feminist mystic, willing to sacrifice ego and sovereignty in the name of her higher truth.

IV. The Sublimation of Erotic Transgression

Over the centuries, these sacred ideas underwent a triple sublimation:

1. From Myth to Esoteric Religion: The ancient feminine archetype (Tabiti, Inanna, Asherah) was sublimated into Gnostic and Cathar traditions through Kabbalistic mysticism and Manichaean dualism.

2. From Religion to Secular Romance: The Troubadours secularized this spiritual eroticism, embedding it in romantic love, knightly submission, and courtly adoration.

3. From Romance to Ideology: The modern feminist and polyamorous ideologies repurpose these older structures into the secular moral-political framework of liberalism, gender theory, and therapeutic culture.

Today, the sacred erotic is no longer hidden in monasteries or cloisters—it animates dating apps, relationship theories, and progressive morality. Polyamory, ethical non-monogamy, and the celebration of female moral supremacy are not new ideas; they are the latest mutations of ancient theologies.

V. Conclusion: From Tabiti to Tinder

We are witnessing not a collapse of old values, but their sublimated return. The state feminism as we witness in tbe West enshrines these ancient dynamics in secular form. The masculine principle submits not out of love, but guilt; the feminine dominates not through seduction, but through moral authority.

From Sufi longing to Troubadour devotion, from Sophia's wisdom to modern feminism, and from Gnostic gnosis to dating algorithms, the genealogy of erotic transgression reveals a continuous thread of thought: that woman is the key to transcending suffering, that her moral superiority is sacrosanct, and that love—especially when painful, forbidden, or transgressive—is the path to ultimate liberation.

In this light, our world is not post-religious—it is sacrally inverted, a mirror of ancient myths, rewritten as ideology, ritualized through politics, and marketed through technology.

Keywords: Tabiti, Black Madonna, Shekhina, Sophia, Cathars, Troubadours, polyamory, non-monogamy, Kabbalah, Sufi mysticism, erotic transgression, feminine sovereignty, moral superiority, secular sublimation.

"Where structure collapses, thought rebuilds.

Peering through the veils of power and illusion.

Telegon Project: A new cartography of consciousness"