A magic seat for the saddle is a revolutionary advancement in the world of equestrian equipment. Designed to provide maximum comfort and support to both horse and rider, this innovative seat is changing the game. Traditionally, saddles have been designed with a focus on functionality and stability, often sacrificing comfort in the process. Riders would often experience discomfort and pain after long rides, leading to decreased performance and enjoyment. But with the introduction of the magic seat, all that has changed. This seat is specially designed to distribute weight evenly across the saddle, relieving pressure points and ensuring a comfortable ride for the rider.
Trained in anthropology and a variety of magical traditions, Lilith Dorsey has been a Voodoo Priestess for nearly 30 years. Dorsey has initiations in Santeria (or Lucumi), Haitian Vodou, and New Orleans Voodoo and they are also the author of the bestselling book Orishas, Goddesses, and Voodoo Queens , which seamlessly blends folklore and mythology with practical spellwork.
Rabbi Isaac formulated the myth of the evil worlds which were destroyed before this world was created, a myth which became a central motif in the kabbalah. More particularly the women who are called Kadishtu, means sinless, stainless and lily , had monopolized agricultural economics, services of the temple of the Goddess and scholarly traditions.
This seat is specially designed to distribute weight evenly across the saddle, relieving pressure points and ensuring a comfortable ride for the rider. Its ergonomic design contours to the shape of the rider, providing a custom fit that enhances posture and stability. Not only does the magic seat benefit the rider, but it also has a positive impact on the horse.
Samael, Lilith, and the Concept of Evil in Early Kabbalah
The description of the divine world as a mythical struggle between good and evil is one of the basic symbols of the kabbalah, and a detailed mythology based on it is found in the Zohar late in the thirteenth century. The main source of the Zohar on this subject is a treatise by Rabbi Isaac ha-Kohen, called “On the Emanation on the Left,” written in Spain at the beginning of the second half of the thirteenth century, a generation before the Zohar. The problem studied here is: What were the sources of Rabbi Isaac's myth of evil?
Rabbi Isaac described Samael and Lilith as a pair, being the central powers in the Emanation on the Left. It seems that the literary development which brought forth this formula began with the myth of Lilith as presented in the satirical Pseudo-Ben Sira (tenth century?) and later revisions of that work which were known in Europe in the eleventh century and included a description of a sexual relationship between Lilith and a “Great Demon,” who was later identified as Samael. Both Lilith and Samael in these stories are not principles of evil; this transformation probably occurred only in the work of Rabbi Isaac.
When describing the levels of the spiritual world, Rabbi Isaac discussed a sphere he called “third air” which is the source of both prophetic visions and “use” of demons. This concept seems to be derived from the writings of Rabbi Judah the Pious and Rabbi Eleazar of Worms, the Ashkenazi Hasidim, early in the thirteenth century. In their works, however, there are no dualistic or mythical elements; these were probably added by Rabbi Isaac.
Rabbi Isaac formulated the myth of the evil worlds which were destroyed before this world was created, a myth which became a central motif in the kabbalah. It seems that this too is derived from the works of the Ashkenazi Hasidim, though it was Rabbi Isaac who added the mythology and the dualism. It should be noted that among such additions and elaborations by Rabbi Isaac we also find a detailed messianic myth which was rare if not absent among previous kabbalists.
It has been considered that Lilith derived from Sumerian language origin ‘líl’ means “air, wind”, and was transferred to Akkadian language as lilītu. Lilith name is firstly encountered in Epic of Gılgamesh as a wrapped snake around Huluppu Tree of The Great Mother Goddess Inanna. As is seen in this epic, in early ancient times, Lilith is a female demon in snake form. Therefore, she has been identified with Lamashtu and Lamia which are snake forms in most cultures of Mesopotamia and Levant. It has been known that both are infanticides. Because of this identification Lilith has been described as “infanticide” until today. On the other hand, in the ancient times, Lilith has not accepted only as a demon. Her position in the eye of community always straddled the line between godlikeness and wickedness. Because in the period of Sumerian-Babylonian, in which Inanna (Ishtar) is glorified by name “Queen of Heavens and Earth”, the belief predominated that the Goddess is a resource of all kinds of beauties and abundance as well as warfare and destruction. By means of this high prestige of the Goddess, it has been known that the religion of the Goddess had emancipated to women especially in her capital Uruk and in most city-states. More particularly the women who are called Kadishtu, means “sinless, stainless and lily”, had monopolized agricultural economics, services of the temple of the Goddess and scholarly traditions. This position exhibits the superior social status which could be bestowed on a woman in those times. In this period, Lilith has continued her demonic character. On the other side, she has been identified with Inanna (Ishtar) and she has symbolized the harlotry of the temple. On that secondary sense Lilith has become to represent the negative sides of the Goddess with her characteristics such as sexuality, aggression and misandry. The fact that Lilith has begun to represent the negative sides of the Goddess has enabled the belief that the Goddess is baleful. Thus, the Goddess had become the focus of vulgarity, combativeness, immorality and all evils. For this reason, Inanna/Ishtar had been narrated as an aggressive goddess in myths more often. When Jahwism-Judaism began to settle in Levant region in terms of politics and religion, Lilith who had identified the religion of Goddess and demonic characters, has become the villain in the battle of Judaism against the religion of Goddess. She crossed into Jewish mythology with all her characteristics and here she has reached the peak of evil as the most dangerous feminine demon with her infertile and salacious character. First and only reference to Lilith in Hebrew Bible is in Isaiah 34:14. Her adventure in Jewish mythology has started with this reference. In this pasuk, Lilith has been mentioned as a metaphor of God’s wrath to people of Edom which is the greatest enemy of Israel. Accordingly, Lilith, the Virgin of ruins and wild lands, has been described as an enormous pain which would take Edom to the age of chaos before genesis. In this passage, she is a symbol of terror which the Holy One YHWH spreads to the polytheist people. In a sense, non-believers suffered the wrath of God through her. In the Rabbinic period, the scholars accepted the myth of Lilith as it was in the ancient period and adopted it to the Jewish culture. They portrayed Lilith as a dangerous feminine devil who seduces men and causes women to suffer a miscarriage. In the Midrashic literature she has been referred as the reason of all evil factors in the history of humanity and Judaism. In accordance with this belief, in the stories of people of Edom in Hebrew Bible where they suffer fatalities, Lilith has been adapted to Esau and his devil Samael. In this new picture, she is the harlot wife of Samael and the feminine devil of Esau’s lineage and people of Edom which stands against Children of Israel. In the late Midrashic period, the origin of Lilith has been traced all the way back to genesis. This once, Lilith is described as the first wife of Adam, who dissuaded Eve and caused to be expelled from the garden of Eden. By this interpretation, Jewish scholars not only have tried to clarify the paradoxical and ambiguous pasuks in Genesis, but also they have reshaped the fall of humanity. Also, they have strengthened the religious basis of patriarchal Jewish mentality. Today, the character of Lilith is influential on feminist Jewish women. Jewish women, who are alienated from the religious and social arena because of patriarchal religious Jewish idea, leap in action by means of feminist ideas. While some of them deny the religion and Holy Bible, others try to reconcile between feminist ideas and Holy Bible and pave the way for reinterpreting the religion. Particularly, for the latter, Lilith is an important symbol. She is the voice of challenging the male-dominated life style and the pioneer of the philosophical questioning.
The even weight distribution eases the strain on the horse's back, reducing the risk of injury and allowing for improved movement and performance. The seat's design also promotes better communication between horse and rider, as the increased comfort allows for a more subtle and precise riding style. The magic seat is not just a luxury item for professional riders. It is a game-changer for riders of all levels, from beginners to advanced. It enables riders to have longer, more enjoyable rides without the discomfort and pain that often accompanies traditional saddles. In conclusion, the magic seat for the saddle is a groundbreaking innovation that improves the riding experience for both horse and rider. Its ergonomic design and even weight distribution provide optimal comfort and support, enhancing performance and wellbeing. Whether you are a professional rider or just enjoy leisurely rides, the magic seat is a must-have for anyone looking to elevate their riding experience..
Reviews for "How a Magic Seat Can Prevent Discomfort and Pain in the Saddle"
1. Megan - 2 Stars - I was really excited to try the Magic Seat for Saddle, but unfortunately, I was left disappointed. The seat did not provide the level of comfort and support I was expecting. It felt quite awkward and uncomfortable to sit on, no matter how much I adjusted it. Additionally, the material used was not very durable and started showing signs of wear and tear after just a few uses. Overall, I found it to be a waste of money and ended up going back to my old saddle seat.
2. Derek - 1 Star - I cannot express how much I disliked the Magic Seat for Saddle. It promised a comfortable and ergonomic sitting experience, but it failed miserably in delivering that. The seat was not only uncomfortable, but it also caused more pain and discomfort than my regular saddle seat. The design was poorly thought out, and the padding was inadequate. I regret purchasing this product and would not recommend it to anyone looking for a comfortable saddle seat alternative.
3. Lisa - 2 Stars - As a rider who spends a lot of time in the saddle, I was really hoping that the Magic Seat for Saddle would provide some relief from the discomfort I usually experience. Unfortunately, it fell short of my expectations. The seat did not offer the necessary support, and the shape was quite awkward, making it difficult to find a comfortable position. The padding was also not sufficient, and I found myself getting sore after extended periods of use. Overall, I was disappointed with the performance of this product and would not purchase it again.
4. David - 2 Stars - I purchased the Magic Seat for Saddle hoping it would improve my riding experience, but it ended up being a letdown. The seat was not as sturdy as I had hoped, and it felt unstable when riding. It did not provide the level of support and comfort I was expecting, leading to discomfort and fatigue. Additionally, the seat started showing signs of wear and tear after just a few uses, which was disappointing considering its price. I would not recommend this product to serious riders looking for a reliable and comfortable saddle seat alternative.
5. Emily - 3 Stars - The Magic Seat for Saddle didn't quite meet my expectations. While it did offer some added comfort compared to my regular saddle seat, the overall experience was still lacking. The seat was a bit hard and did not mold well to my body, making it difficult to find a truly comfortable position. Additionally, the straps used to secure the seat were not very durable and started to fray after a short period of use. While it may work for some riders, it wasn't the right fit for me.