the devil and the goddess

8/14/2019 The Devil and the Goddess

1/43

The

Devil& THE

Goddess

Gyrus


2/43

The Devil &

The Goddess

Tat which an age eels to be evil is

usually an untimely ater-echo o that

which was ormerly elt to be goodtheatavism o an older ideal.

F Nz

meditations on blood,serpents & androgyny


3/43

Copyright 2006 by Gyrus

This PDF may be reely printed and distributed, as long as it remains intact and no charges are involved. I you

wish to print copies to sell, please get in touch and well be happy to provide you with an A5 booklet ormat PDF

and discuss terms.

Published by Dreamesh

BM 2374

London, WC1N 3XX

England

http://dreamesh.com/

[email protected]

First published as a booklet under the name Samuel Lawson, The Unlimited Dream Company, Leeds, 1997

Second edition (revised) published by The Unlimited Dream Company, Leeds, 1998

Third edition published by Norlonto, London, 2000

Thanks or inspiration and help: Chris Knight, Michael Dames, Phil Hine, Zwee, Julian, John Eden, the Neolithic

residents o the Marlborough Downs & Rombalds Moor


4/43

4

IntroductIon

he ollowing writings I S ( Esoterra z). I

-j D, . M x , S j . N, ( habits) q I D S, . T - , . T / , - - x.

W I S, ,

- . I j, I , , I I Nz , I . S j D - x, . I x , xz , I , , x I - . I xz I .

M . D, , x, , - I , , , , z , ... . A, I , I .L . E , I I j z ... .

T , q , , I , , -- . A , I .I , q, , x, . I , - . I ; I x . I . A,

. A , , . Ex ,


5/43

5

. I, .

M I . I I . A A W , I . I , . T I z . Y, , I here , x . I .

T , . I - , . P

I ; . A I , , , j x I . A I , , , , , . E , , - .

F, S . T , -, , -

. T, q C , D .

the devIl & the tao

As ar as S ,

F Nz. W () S, q S , I S Nz.

I Nz , . H , , , . T ( !) GNz . T , I . I Nz -

. H experimentalist, . I I Nz; I -


6/43

6

- -S. N I , I j .

D . I ( Nz) , ! W socialD , .

D , . I . T I A KJanus: A Summing Up. H q C.H. W, -D:

Survival does not, o course, mean the bodily endurance o a single individual, outliving

Methuselah. It implies, in its present-day interpretation [1957], perpetuation as a source

or uture generations. Tat individual survives best which leaves most ospring. Again, to

speak o an animal as ttest does not necessarily imply that it is strongest or most healthyor would win a beauty competition. Essentially it denotes nothing more than leaving most

ospring. Te general principle o natural selection, in act, merely amounts to the statement

that the individuals which leave most ospring are those which leave most ospring. It is a

tautology.

F, L B I , , .

T - DS , , , Y, and...? I . J B -j D q , ; j q. A, x D . S D ? T , ,

D. I , - C? I S, , ,I I . O , I - , . T . B . E x - .

Nz D, x. F , .I , - . Nz (W -, .) . T


7/43

7

. T , , .A ... Z q x : A :B, , I which must overcome itsel again and again... T S x (.. D). I state o being, - -, Nz S G x, x, . , , x. Not to wishto see too soon. A x, x . F x: q . (Te Wanderer andHis Shadow)

C . W

, Nz , - . Nz , . (wilight o the Idols) B I j q. I S. W j ; , , , . (Te Wanderer and His Shadow)

B , I Nz .I Nz ( ) . H

G , ( ). H E , -, x . A Nz. A Nz , z, z .I -. I j , - , q . I I j I . Nz . T ,

. H , , . PF . T - Nz ! H , , .

... T , , -, , . A, , j . . A . A , , , - . I Nz


8/43

8

, I S .

S , , ? I Nz , which must overcome itsel again and again. Nz , , -, . R , . B - -,Nz . H . Nz . H - , q . I M , N S ... (W B,Milton)

I ,

-, q . I , , , C S. H Te ree oLies:

Te concept o surrender has become so distorted that many believe that surrendering is

in opposition to power, sex and sel mastery. Tis is one o the greatest lies. . . . sel mastery

is not possible without surrender. Tis issue cannot be overemphasized. Magic and Mysti-

cismTe Will o Sel Mastery and Te Will o Surrenderare two sides o the same

coin. . . . when power or love are taken to their extreme they become one.

T -again and again. B A W , x . I , , , . P , x- .

S /,/ . S z , z . I . q

, . H S, , q , . T . T , .

I was made with a heart o stone / o be broken with one hard blow / I ve seen the ocean

break on the shore / Come together with no harm done

P F, Oz


9/43

9

SatanS anceStry

Tose who point the nger at Satan, reveal Satan. Tose who ght Satan, give him power.

Tose who blame Satan, give him inuence. Tose who talk much o Satan, create him.

But those who worship Satan, tame Satan. Tose who passively resist him, earn his

respect. Tose who accept him, diminish his inuence.

And those who analyse him, learn his wisdom.

L B. S, T S G

he Christian devil, S, . W , - x, , . E ,

, x . O x , q . T, x ( ?),S , . C , x, & , - ; x , .

In this speculative S , , , . S , S ?

M C S, , (.. S , , - ). T C D S A M. S A,

W S, D L. M, , -- , . C . B S, , . S C - q, - ( R q, C ...). T S . W


10/43

10

D j j - ?

O S - C C S, A Sz LV. H - . H - C C S. A S :D . D - .( T E S R E)

B S C D . LV S , . T z LV S H . S

. T status quo, C .S -C: x, , , ( ) , -. M S , S . J Nz -- , j - , S x C .I . T , Mx. M Mx

, x. I W , I Mx , j . S S Mx, C , , .

T C M . T C M Nz , -

, .

o return to S, , D - C . H . T D, . R x , x, x. T S L , , z D, , x .

P- S, x P D DO


11/43

11

S F D, . T C C S. T . M, , z C , S -C . B , . F S - .

M S q , S , C . I q -, ( ) S -. B .

F , C S x

. T C , x Christianitys . W Cz C S A , . A x Mx teonancatl, . T S q J, , M, E-M . I C E x ,

. B . S - H G G, , . T , , z .

T C S x G D. H : , ( - A , P, S); -- , ;

, P, -. I S, C , -. I x, , , C x , . T , - D , .

N . D J, D, ? B - ; ; ; , J M. A Te Sacred Mushroom and the Cross, S . T D J


12/43

12

S.I . C

-- ( ) J. T E, x , , S. I , - . W ; , , . NO. B [ J/S ] , . L, x-, (H) E , - . W - ---, - . N . (J

M)

In Satanism, Satan , , , & x . T z , . T , . I . J S, . S ? C ,

E, . A S, , , D , . A, - -x , Nz - .

O . I D, -

& . C - . W C , -. F C R E A, C, Ax, R . (AW,Nature, Man & Woman) I q z x, , . W B S M, C. P ; S - . A C ; J


13/43


14/43

14

S, C x . T , x, q N G. T , z , G . A . H, x ( ), x z C, .

I Blood Relations, C K Homo sapiens z . T , , x x ( x ) .

T x. I -z , z-

, - z . I A A R S, , , , - ( ) power. K x, x- ( S z ). A , shamanism and magic, K - A , . T

, , - z , .

S , - , . K ( A A ), x x , - . O A, - , C.H.

B D ; J [.. S]. I ; ; . T - S , - , S . P S ;K z z , S. M z S , -, . M J , L G.

K R S A S

The link o blood and magick

can also be ound in the German

word or sorceror, which is

zauberer. The word goes back

to OHGZaubar, MD Tover, OE

Tefor. . . All three words mean

red colour, red ochre, to colour

in red! (Jan Fries, Helrunar)


15/43

15

A, , , , . T , S . T , , S, . K (.. -) - , -. M - ( H ), S . O , , rescue maidens ,destroy , power. G K , q : - .

N, H B. R 12:And there appeared a great wonder in heaven; a woman clothed with the sun, and the

moon under her eet, and upon her head a crown o twelve stars:

And she being with child cried, travailing in birth, and pained to be delivered.

And there appeared another great wonder in heaven; and behold a great red dragon,

having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the

third part o the stars o heaven: and the dragon stood beore the woman which was ready

to be delivered, or to devour her child as soon as it was born. . . . [She gives birth to a sort

o second Christ, and ees into the wilderness. Michael casts the dragon out o heaven. Te

dragon persecutes the woman, who is given eagle wings to escape.]

And the serpent cast out o his mouth water as a ood ater the woman, that he

might cause her to be carried away by the ood. [Aboriginal Rainbow Snake myths are

connected with great oods in Australias past.]

V thebeginning( ) the end. T q - -: / ; -

z L (12:11). T L C, C (, J , , ). I, N A R - - , [] z, . (F. A B,Meditations on the Apocalypse) T K R S , .

A -, -, - ? S J D , D, S.... A R S-D-S , I Te Wise Wound P S P R. T J


16/43

16

. A, , . S & R x , x . T - , J . , : I , , , z . Y C D , C Sz .

I want to G/S-

/D ( I ):A W, - -x N .

M D A , z, & ,

. T . T - G G, G: M, M & C. (B , q G- . I S .)

T A , . D . T B , , . I ,, B O E . D , K .

M W K , S ( W H). C N S ( M) -

stone circle

stone avenue

river

spring

long barrow

bank & ditch

ancient pathway

road

Aveburyhenge

A361

A4

Beckha

mpt

onAvenu

e

Waden Hill

Silbury Hill

RiverWinterbourne

RiverKen

net

West Kennetlong barrow

TheSanctuary

WestKennetAvenue

TheRid

gew

ay

N

Avebury henge and surrounding monuments


17/43


18/43

18

. A D Ax ( R K) , - .

O , - A ( !), S C . T D M (j

A) , . T M ; D , S H .

T , - S, W K . I - j S S. T

G : C, -- D G ( ) . T E N G . Y , j - .

D L JC

, & , C . M , . H,L , , x , L . (N O. B, Lie Against Death) A C , & . z , j . T A , - , ; .

Christianity, especially in rural areas with a

deep pagan tradition, can never entirely purge

itsel o the past. In the parish church o Ilkley,

West Yorkshire, there is a stone carving which

is usually identied as the Romano-British

goddess Verbeia (below). In her hands she

holds two writhing snakes, resembling theamous Minoan snake goddess statuette ound

in Knossos, Crete. Verbeia is said to be goddess

o the River Whare, which ows through Ilkley,

orming the amiliar goddess-serpent-water

associations. However, one historian o Ilkley

believes the goddess is only supercially

associated with the river itsel, and was once

associated with the brooks owing down

rom springs on the amous neighbouring

moorlands. On these moors are numerous

prehistoric rock carvings, stone circles, and

traces o human settlement dating back to7000 BCE; Verbeia is probably a survival o

more ancient myths in the area. The historian

notes the double snake symbols connection

with healing (look at the British Medical

Associations symbol), and the long-standing

reputation o the moors waters or healing

properties, which survived into Victorian times,

when a renowned healing spa was set up near

the edge o the moor.


19/43

19

T 3250 BCE, 2600 BCE, , , , ( , S, ).D , .D , .

Te loving Goddess o Creation has another ace. As she brings man into time and his

world, she also removes him rom it. So she is his destroyer as well. No-one can be a success-

ul antrika unless he has aced up to this reality, and assimilated it into his image o the

nature o the Goddess. Tere are many rituals, some o them sexual, carried out among the

corpses in real (or symbolic) cremation-grounds, which bring this necessity orcibly home to

the practising antrika. Tere, in the red light o uneral pyres, as jackals and crows scatter

and crunch the bones, he conronts the dissolution o all he holds dear in lie.P R, antra: Te Indian Cult o Ecstasy

W x W K , . T x N , W H, , .D , x,

, -. I - (.. ) . I NG- -A .

the Snake GoddeSS

A ew years , I , I , I z . I I . T , I , . I

q D. I - , I . D

Although there is very little inormation concerning

the megalithic monuments o the West, Hindu texts

contain the entire ritual or setting them up, and

or the orientation o sanctuaries, etc. All studies on

European prehistoric religions should thus be based

on the Indian documents available. (Alain Danilou,

Gods of Love and Ecstasy)


20/43

20

S. I , q .

E , I - . T - interior processes , -- - . G , j j,I x , D .

I , - (- ) E G

. S , I .I , I . I G , I ( !). I , . I . M loud, I . I ,

I . I , I j . A I . T . T I I -. I , . I , , G.

S, , . T Ielt ...

, G. A , I . I , , . P q - I . T , , .

I I , j . I z I j x z K .

In The Wise Wound, Shuttle & Redgrove

investigate the possibility that menstrual

cycles have the potential to be aected

by lunar cycles in that the pineal gland,

which may also aect sexual development,

can sense subliminal changes in light.

Noting its traditional association with the

third eye o inner visions, they speculate

that Just as our visible eyes obtain visual

inormation rom the outer world, so does

our invisible third eye, the pineal, convertinto visual images experiences rom within

the body. This argument is supported by

painstaking evidence.


21/43

21

he Kundalini serpent - () , Muladhara, . T - , j . K . K S S .T G , S . T ( ) j , , , .

M ( --) K .

F, S ( ) G. M K , C , . I , x in-duced , K I . A , -

I G , I - K. T K x. I I , z K . I-, C J ( S) . J M 7:10 x C z.

K G K ( K R I-

N Y) UFO x, . T I x ( ) UFO -, - . A K , - -?

M : all the most resonant and meaningul mythswill reect some aspect o biology and evolution. A S R Te Wise Wound, , . O , - -;

Tantrism holds that the

deities presiding over the

base chakra are Brahman

and Dakiniwho is

the red, menstruating

goddess.

The !Kung, a southern Arican

tribe, describe their entry into

trance (which they call !kia) in a

way that strongly reects Kundalini

experiences. They believe that a

primal supernatural potency, n/um,

resides in the pit o the stomach

or the base o the spine. Frenetic

dancing causes the n/um to boil, and

it ascends the body until it peaks in

or near the skullinducing ull !kia,

and initiating shamanic soul-ight.

It is interesting that the social and

ritual lie o the !Kung has retained

one o the most vivid emphaseson menstrual puberty rites known.

Also, they believe that the power o

n/um is most efciently transerred

via the sense o smell. In Tantra, the

Muladhara chakra is associated with

this sense.


22/43

22

, x , . T K , , , . O , , , , , . W j . H , , , , ,z , .

O . O E . A . M A, -q . T ,

, ( ).I q I z

, , , , .

Any orm o x. P H R x S , M L - Turmerlebnis (x

), P . T L W . T H S . (L) I P Lie Against Death,N B D L , (F x, ) D. H L D , , - D , . T , , S ,

.M , A

A C , z , x ( ). T , q x. O, , J-C- . P ( ) , , x. S , ,

In the human body,

the strait gate leading

to the earth-centre, or

snake goddess, is the

anus. (Alain Danilou,

Gods of Love and

Ecstasy)


23/43

23

, q ( , C M S) . T , , . O , . F , S C - - . E, , x . T - .

S, , x , . R , P H , , : I - , , ,

& . A K- , K , . M , , . T , , , . ( ) H K x x down . T x R . W R ( , , , , .)

. B , R .

S, x . A , . T , F , z x , . T , , F

. I , -z x x .

I Loves Body, N B , , . T . T , . B... T C, , ; cresco, , creo, . [R] O, , , , , : , ,


24/43

24

, .A . I, .

F, K, B : T q, = . D ; ( ). T ; z z . T , , ... T z x, x , F R , . N , x , . E

, z , x . B x q :

Erect is the shape o the genitally organized body; the body crucied, the body dead or asleep;

the sti. Te shape o the body awake, the shape o the resurrected body, is not vertical but

perverse and polymorphous; not a straight line but a circle; in which the Sanctuary is in the

Circumerence, and every Minute Particular is Holy...

the androGyne

Most striking, perhaps, x . S , - j - . T I B, I x . H I W

K . O , , O ! I K I , . I M E. (I K E I x Dz . A, , K , .) O j, I I . H q x x ( ) A . H x ,

jxx.T G .


25/43

25

In Neolithic thought, maleness was an aspect o the universal being, or vessel, which was

regarded as emale. How could it be otherwise, i she truly encompassed everything? An

architectural expression o this view is oten ound in Indian temples, where the overall

orm displays the eminine creative shape, based on the womb cell which contains theLingam or male element.

M D, Te Avebury Cycle

O W H A, 32 3700 BCE. D , q z .T , - , , ,

S. H, q , . A , W H , j , , - . H , D N S BzA D.

T K B, E L - - , ( ). B- C S. T D , K P IV F 54 , . S - . P H R D, - High Spirits, S

. A D Witchcrat(), C F M, .

D, J/S E, , j , x A -. A D , Gods o Love and Ecstasy, D q I S

S, , S. O S Ardhanarshvara, . T P C


26/43

26

, , x -.

I S , - , x , . D E . Kucumatz, Q I, , . J G -

, A K, ( G 1:27S G , G ; .). S/H A E .

A - -- -- -

x . T , , - , , . T -, coincidentia oppositorum, , . R ,M .. . .

S ? A , - , ( C J. C Men, Women & Chainsaws), . W- x , x (z ) x. E ( ) x extremities x , . A CH , x . O - , x , opposites become each other.

Kucumatz is equivalent to the Mayan resurrection god

Kuculcan and the Aztec culture-hero, moon-god and

creator o humanity, Queztalcoatl (both these names

mean eathered serpent). Hunbatz Men, a modern

Mayan daykeeper and ceremonial leader, has attempted

to reconstruct the initiatory sciences o the ancient

Maya in his bookSecrets of Mayan Science/Religion. Inanalysing etymology and surviving Mayan temples,

he concludes that the Mayan religion was based

around a system o seven energy centres, very similar

to the Hindu chakras. In both systems, the realization

o a divine serpent-power is the goal. In Tantra, it is

Kundalini. In Mayan tradition, the serpent is Kuculcan,

but there is also the Mayan word kultanlilni built

up rom ku (sacred), kul(coccyx, the base o the

spine), tan (place), lil(vibration), and ni(nose). This

amalgamated word embodies the Mayan equivalent o

a yogic tradition. Men also

discusses a seven-headedserpent orm carved on

a monolith in Aparicio,

Veracruz, Mexico (right), and

notes that the Buddha was

bitten by a seven-headed

serpent while in the river

o initiation. This serpent

is called chapat in India.

Curiously, the people o

the Yucatan, Mexico have

the same word and it, too,

reers to the seven-headed

serpent, just as in India.

I no attempt is made

to induce the orgasm

by bodily motion, the

interpenetration o the

sexual centres becomes a

channel o the most vividpsychic interchange. While

neither partner is working

to make anything happen,

both surrender themselves

completely to whatever

the process itsel may eel

like doing. The sense o

identity with the other

becomes peculiarly intense,

though it is rather as i a

new identity were ormed

between them with a lie

o its own. (Alan Watts,

Nature, Man & Woman)


27/43

27

I - ( A M), q F -, - . L x x-, x x - .N, I F was wrong, j -. T , - , - - x . H! L . M x. A , . B F x.B j -

. C - - , , . S- . S , q x. A , , , x x .

FleShIt is evident that certain rites and practices o ancient Shivaism or Dionysism, such as

human sacrices, could not be contemplated nowadays. Perhaps I should have avoided

mentioning them, as they could easily be used as a pretext or rejecting the whole o Shivaite

concepts, but, in my opinion, it was necessary to do so because they reect tendencies o

the human being and aspects o the nature o the world, which it would be imprudent to

ignore. Tey orm part o our collective unconscious and risk being maniested in perverse

ways i we are araid to ace up to them.

A D, Te Gods o Love and Ecstasy

Going right back , C D S D L. M myth; , I , j S ( ALV 10 S R: D - .).A , , . TM K z, C, .

S S, A C , S. T U.S. ( x


28/43

28

x) . T - C , .

H .I NG - G . J C - G N

; A x. D - N- A: ; , , S; W K . O - j jx/ A , . D : F , G

S [ W K ] , . T , , , - E-M.

T , , . I , . A D z

, , . T . (Brihat Aranyaka Upanishad) T ; ; . (N O. B, Loves Body) I , -. I . M , intensiy . V , . A ( - , q ), .

This myth is cleverly played upon in the early

seventies horror lm The Wicker Man, which on the

surace seems to be a standard cash-in on these

lingering suspicions about paganism. However, the

way the Christian copper (who is eventually burnt) is

lured into the trap is revealing. Its only because hes

so repressed and suspicious o pagans that he alls orthe bait. He comes to the island and is convinced that

a missing girl is going to be sacriced what else

would these phallus-worshipping heathens who cavort

naked around bonres be up to? All the evidence

turns out to be careully contrived to play upon his

rampant Christian suspicions: the girl is part o the

plot, he is trapped by his own projected ears, and

sacriced in a ritual or crop success. I this was real lie,

o course, all the islanders should be up on conspiracy

to murder. As the piece o art that it is, the story works

perectly as a delicious example o poetic justice.


29/43

29

W ? T . A W (sacer-acere), , , , . (Nature, Man& Woman) T x G , , , .

T , , S (S-) . O , .., , . (D) I -

, , . I S, , . A D , , . Y . T C . E . Ex S , , . (B)

T S, ,

-. C K - : C , - . O , , . T , , x . R ; , , . T ; z ; , . K

.H

- , x, . W K z- . , , , x. B - ( ), . I , , , ( ). K x- ( , x )


30/43

30

. T x , .I K , , , . T , . S - - . x, U Az . T , . T U ka, z. C I ,pixwaq, .

K - directly . A S D , ,

. (D) I , counter-cultural. T z, - . S D z, .

H A . S - x x ; /, /, / . B / , E, M E A , . E

, , . T D , . H . W D , D, N, . (D)

he menstrual blood : , -

. T , - .

It is possible that shamanistic practises o possession by articulate and helpul spirits origi-

nally came rom the upsurge o energies at the period. Tere are indications that these spirits

were sometimes seen not only as animals, but as the spirits o unborn children. Tat is, the

blood o the period would come instead o the pregnancy, and the blood spoke with the spirit

o the unconceived child. A distressing development o this would be in the rumoured cults

where children were aborted or magical purposes: there would be no need or this


31/43

31

in a menstrual cult where the natural energies were listened to by women aware o their

existence.

P S & P R, Te Wise Wound

T , -

: D , , C, J Nz G, S (-S ) W. T x j .

T A A, R S , . T S . P - - . larv, , E L, F , larv , [

, ] .I , P, x j . (N P , x- .)B - , , , . S .

C H J B, Pacts with the Devil, .

Recently, on a national new broadcast, there was a segment taped in New York. Te video

showed ranks o cages containing sheep and chickens, with NYPD ofcers standing with

military solemnity in ront o them. Te police, the commentator inormed us, had just

rescued these animals. Not rom torture or some other orm o lingering abuse, but rom

a place where a major Santeria estival was about to be celebrated. What was to be the ate

o these livestock animals? Tey would be killed expertly and quickly by a Santero, the blood

given to the Orishas as a git, and most likely (depending on the ritual) the animals would

be cooked and eaten that same evening by the men women and children at the celebration.

T ( , ), x , S, . W ? H &B , , ; . N, I ( -). W , I

. I . L, . O


32/43

32

, .W H & B . I

C - C - . G , I S , .

Blood

When I irst - - x x seen their ood alive I . N slightest . B - ( x C- ).F -, , , , .

A x - - , . S - - . E . F ,

. N, - . E hunting and killing , other. T - - x.S x . S - - ; x. T - ( identiy) /x . T, A P

N G q . W , A , N, . W .

N - x - -, ( ). B - , q : they are ones own blood. , , , . (K) ,

, . M, , , j,


33/43

33

. L, x B A . W , x Wingong(), umung(). W , B , .

In act, the evidence suggests a cross-cultural pattern in which totemic ood avoidances [and

incest taboos] are in some sense avoidances o the sel. I ones taboo or totem is not ones

meat or blood or esh in the most literal sense, it is at least ones spirit, substance or

essence. And the crucial point is that the sel , however conceived, is not to be appropriated

by the sel. It is or others to enjoy.

C K, Blood Relations

A

, . I isolated ego. T - -- x x unity . T ( ) . I spills over, - .

L S ,

- -, . H, S , , . A I , S- counter-cultural. M ,

.

I - - , . B . S, , . O ( -) . I , .

F , ?

Union and unication is o bodies,

not souls. The erotic sense o reality

unmasks the soul, the personality,

the ego; because soul, personality

and ego are what distinguish

and separate us; they make us

individuals, arrived at by dividing

till you can divide no moreatoms.

But psychic individuals, separate,

unssionable on the inside,

impenetrable on the outside, are,

like physical atoms, an illusion; in

the twentieth century, in this age o

ssion, we can split the individual

even as we can split the atom. Souls,personalities, and egos are masks,

spectres, concealing our unity as

body. For it as one biological species

that mankind is one the species

essence that Karl Marx looked or;

so that to become conscious o

ourselves as body is to become

conscious o mankind as one.

(Norman O. Brown, Loves Body)


34/43

34

And as Deities demand sacrice, one o men, another o cattle, a third o doves, let these

sacrices be replaced by the true sacrices in thine own heart. Yet i thou must symbolize

them outwardly or the hardness o thine heart, let thine own blood and no others, be spilt

beore that altar.

A C, Liber Astarte vel Berylli

C x ( , D W T W); - . I x . C K - , - - , . W z -

. I .W, I x. I q

-.G P-O, q x -

, , . I , , . ( Re/Search: Modern Primi-tives) O, q , ,

. B :overcoming subject/object dualism. A W , ,

It seems that the aboriginal populations who travelled across the Bering

Straits rom Siberia those who were to become the native peoples o

the Americas developed the sacrice o ritual blood-letting urther. In

his essay, A Fashion or Ecstasy: Ancient Maya Body Modications, Wes

Christensen details Mayan practices o tattooing, piercing, and bloodsel-sacrice. As well as men mutilating their genitals, the piercing o the

tongue was common, in men and in women. As Christensen says, The

psychological equation o the penis and the tongue needs little reiteration.

His view is that the practice o pulling spiny cords through holes in the

tongue may have been important or emale Mayan ritualists: I the

wounding o the Male expresses the desire to own the magically ertile

menstrual ow by mimicking it, the symbol seems less important than its

unction o linking the opposing orces o mother/ather, sky/earth in one

ritual practitioner. This way o looking at the rite is less male dominated, as

well, as it allows or the pervasive inuence o women in the ritual lie o

shamanistic village lie. The tongue sacrice, then, is the woman sorcerors

rite a rite in which she symbolically imitates the male to achieve the same

equilibrium.


35/43

35

. I ( j) , (-I, j) . T skin - . M . H, W , . M , , - , . W x , x x . O , . O -, x . T - x x x . (F, Civilizationand its Discontents)

A . T, . S -. F , ,

. S , , x. I --, .

F, z . Sz q , - . B - x ( , ), - - z . T z

Staring open-eyed at the blazing sun, the blinding rays burning deep into your skull, lling it with unbearable

brightness... Blowing on an eagle-bone whistle clenched between your teeth until its shrill sound becomes the only

sound in the world... Dancing, dancing, dancing rom morning to night without ood or water until you are close to

dropping in a dead aint... Pulling, pulling away at a rawhide thong which is astened to a skewer embedded deeply in

your esh, until your skin stretches and rips apart as you nally break ree with blood streaming down your chest... This

is what some o us must endure in the sun dance.

Many people do not understand why we do this. They call the sun dance barbarous, savage, a bloody superstition.

The way I look at it our body is the only thing which truly belongs to us. What we Indians give o our esh, our bodies,

we are giving o the only thing which is ours alone... It is only our own esh which is a real sacricea real giving o

ourselves. How can we give anything less?

Some white men shudder when I tell them these things. Yet the idea o enduring pain so that others may live

should not strike you as strange. Do you not in your churches pray to one who is pierced, nailed to a cross or the sake

o his people? No Indian ever called a white man uncivilized or his belies and orbade him to worship as he pleased.

The dierence between the white man and us is this: You believe in the redeeming powers o suering, i this suering

was done by somebody else, ar away, two thousand years ago. We believe that it is up to every one o us to help eachother, even through the pain o our bodies. Pain to us is not abstract, but very real. We do not lay this burden onto our

god, nor do we want to miss being ace to ace with the spirit power. It is when we are asting on the hilltop, or tearing

our esh at the sun dance, that we experience the sudden insight, come closest to the mind o the Great Spirit. Insight

does not come cheaply, and we want no angel or saint to gain it or us and give it to us secondhand. (John (Fire) Lame

Deer, Lame Deer: Seeker of Visions)


36/43

36

( ), , . M , . E- x j . Sz , , / .

It is not schizophrenia but normality that is split-minded; in schizophrenia the alse

boundaries are disintegrating. . . . Schizophrenics are suering rom the truth. . . . Schizo-

phrenic thought is adualistic; lack o ego-boundaries makes it impossible to set limits to the

process o identication with the environment. Te schizophrenic world is one o mystical

participation; an indescribable extension o inner sense; uncanny eelings o reerence;

occult psychosomatic inuences and powers; currents o electricity, or sexual attractionac-tion at a distance. . . .

Dionysus, the mad god, breaks down the boundaries; releases the prisoners; abolishes

repression; and abolishes the principium individuationis, substituting or it the unity o

man and the unity o man with nature. In this age o schizophrenia, with the atom, the

individual sel, the boundaries disintegrating, there is, or those who would save our souls,

the ego-psychologists, the Problem o Identity. But the breakdown is to be made into a

breakthrough; as Conrad said, in the destructive element immerse. Te soul that we can call

our own is not a real one. Te solution to the problem o identity is, get lost. Or, as it says

in the New estament: He that ndeth his own psyche shall lose it, and he that loseth his

psyche or my sake shall nd it.

N O. B, Loves Body

the dIvIne Body

he Goddess, like , , . A -- , , , I . O personications ( ) personality.S , x- , x, ; j x , ,

. M C I G , . I


37/43

37

G . I, , , - .

Much as my , x- , , - . T , x . E , , . F x , . I , , I

j . N, I , -, x .

O x x . O x . W , , , x , . B ; . (B) T

E-M ; , x x x , G (B); , L mater, .

x -, S S. T , S , S . T V maya, . T M (,

B ), - . W S T D (L) G - . S-S , S , . I q, .

W , , E. T , inside E. A, , E , . T, , ,


38/43

38

, .

T M , E, M, . I , . M , . M E. I - x . I - , , x :

Te young man is put into a hole and rebornthis time under the auspices o his male

mothers. Male mothers; or vaginal athers: when the initiating elders tell the boys we two

are riends, they show them their subincised penis, articial vagina, or penis womb. Teathers are telling the sons, leave your mother and love us, because we, too, have a vagina.

Dionysus, the god o eternal youth, o initiation, and o secret societies was twice-born:

Zeus destroyed his earthly mother by re, and caught the baby in his thigh, saying: Come

enter this my male womb.

N O. B, Loves Body

x, , . T C F

. T , , . F , z , x. O , q - x- , F I , . (C,T B L)

S -

, . T , , .T , , , , - . T j ( ) , x, . T , the unction o sacred sites cannot be understood without anunderstanding o (which must include an experience that approaches) the mind-set o the people who built

them. T j,


39/43

39

.I LSD x -

, L q G E F E, LSD -. V E , :

In the way o experience there is dominant, throughout, a kaleidoscopic interrelated world.

Feeling and perception are hardly separated in the world o visions; space and time are just

oating environmental qualities . . . Tus the border between I and not-I is only at the

border o ones own and actually experienced, perceptible world.

I , - , , x : I x. T -

, - . T , x C K Blood Relations:

In this scheme o things [that o Australian Aborigines], human and natural cycles o

renewal are mutually supportive and sustainable through the same rites. Te skies and the

landscape are elt to beat to human rhythms. Everything natural, in other words, is con-

ceptualised in human terms, just as everything human is thought to be governed by natural

rhythms.

. . . Tere seems no reason to discount the Aborigines own belie that in their rituals

they were drawing upon natural rhythms and harmonising with them to the advantage

o their relationship with the world around them. It was not that man was dominating

nature; but neither was it that human society stood helpless in the ace o natures powers.

Rather, human society was exible enough and sensitive enough to attune itsel nely to the

rhythms o surrounding lie, avoiding helplessness by replicating internally natures own

dance. Nature was thereby humanized, while humanity yielded to this nature. I the hills

elt like womens breasts, i rocks elt like testicles, i the sunlight seemed like sexual re and

the rains elt like menstrual oods, then this was not mere projection o a belie system onto

the external world. Tis was how things eltbecause given synchrony and thereore ashared lie-pulse, this was at a deep level how they were.

N, x actual- . F , , , x , q , x , , NA , - . N, x, , - . A , - . I - , - x . S, - x ,


40/43

40

x , , . W , o , . (H B)

M G, , z , x, , -- x I . E K , G , . T H x , - - was G-. I ,

P H K & . T , . I x : ; x , -.

A / . I -

j , ? A j ( , , ), ?I somewhere . O, x S ( x ). A A W, . I (pro) (anum). I , - . B ,

, x .(Nature, Man & Woman)

J , / -. B , x, , x .E , W / x . T , ( ), x , . A , j . A- , , I , .

Mariners sailing close to the shoreso Tuscany heard a voice cry out rom

the hills, the trees and the sky: The

Great God Pan is dead! Pan, god o

panic. The sudden awareness that

everything is alive and signicant. The

date was December 25, 1 AD. . . . The

nal apocalypse is when every man

sees what he sees, eels what he eels,

hears what he hears... The creatures

o all your dreams and nightmares

are right here, right now, solid as they

ever were or ever will be... (William S.

Burroughs, Apocalypse)


41/43

41

I , x, , x W . O f , -- , aord . F - (.. ) -, x , , . F - , , j . A , - , . G , E . W , , j . I , . T , , , , , , .

T , , - , . E , , j .

I , . E . T , x . F , ,

outside this world, - , E, survival . W , I . I f , -- x , .


42/43

42

BookS uSed/Sampled

Tus Spoke Zarathustra F NzTe Gay Science F Nz

Ecce Homo F NzNietzsche: Philosopher, Psychologist, Antichrist W KJanus: A Summing Up A KWilliam Blake: Selected Poems P.H. BTe ree o Lies C S. HPacts with the Devil S. J B & C S. H**Te Devils Notebook A Sz LVTe Secret Lie o a Satanist B BTe NOX Anthology: Dark Doctrines S S*

owards 2012 part II: Psychedelica GLie Against Death N O. B*Loves Body N O. B**Nature, Man & Woman A W*Te Goddesses and Gods o Old Europe Mj G*Te Avebury Cycle M D**Blood Relations: Menstruation and the Origins o Culture C K**Te White Goddess R Gantra: Te Indian Cult o Ecstasy P R*Te antric Way Aj Mj & M K*Kundalini, Evolution & Enlightenment J WMagick A CTe Book o the Law A CRe/Search: Modern Primitives V. V & A. J**Te Holy Bible C CMeditations on the Apocalypse F. A BTe Supernatural C WTe Wise Wound: Menstruation & Everywoman P S & P R**Men, Women & Chainsaws C. J. CLame Deer: Seeker o Visions J (F) L D R EYoga: Immortality and Freedom M Gods o Love and Ecstasy: Te raditions o Shiva and Dionysus A D*Dictionary o Gods and Goddesses, Devils and Demons M LSecrets o Mayan Science/Religion Hz MTe History o Magic E LTe Psychedelic Reader L, R Mz G M. WDead City Radio W S. B ( )

.A.Z. H B ( CD)

* **


43/43

43

related FIlmS

Te Wicker Man R HTe Divine Horsemen M D

Videodrome D CCrash D CSanta Sangre Aj JCarrie B PAlien3 D FTe Exorcist W FTe Last emptation o Christ M SDracula F F CTe Hunger S

Picnic at Hanging Rock P WJourney to the Centre o the Earth H LGinger Snaps J F

the devil and the goddess

Documents