TextSearch31 results · 69ms
- compellingtruth.orgWho was the Canaanite God Molech?
Molech was a pagan deity associated with child sacrifice in the Old Testament. The worship of the Canaanite God Molech was condemned as one of the most repulsive acts in God's sight.
Truth Framework Reading Path TL;DR What does the Bible say? From the OT From the NT Implications for today Application share Facebook Twitter Pinterest Email print donate Who was the Canaanite God Molech? Redemption › The Bible › Things in the Bible TL;DR: Molech was a pagan deity associated with…
- wh40k.lexicanum.comMolech - Warhammer 40k - Lexicanum
Molech
Molech - Warhammer 40k - Lexicanum Welcome to Warhammer 40k - Lexicanum! Log in and join the community. Molech From Warhammer 40k - Lexicanum Jump to: navigation, search Galaxy PortalPlanets Map Basic Data Planetary Image Molech Name: Molech Segmentum: Ultima Segmentum[2b] Sector: Unknown System: Unknown Population: Unknown Affiliation: Imperium Class: Knight World,Fortress…
- heidelblog.netMolech Then And Now - The Heidelblog
The Ancient Near Eastern culture described in the Old Testament and in which the Old Testament scriptures were given can sometimes seem foreign to our postmodern world. There are, however, some striking points of contact. One of these is the cult of Molech, to which Scripture refers in several places…
Molech Then And Now by R. SCOTT CLARK on June 8, 2022 | 3 Comments The Ancient Near Eastern culture described in the Old Testament and in which the Old Testament scriptures were given can sometimes seem foreign to our postmodern world. There are, however, some striking points of contact…
- operationreachthelost.comTHE BOHEMIAN GROVE - Worshipping Molech - Child Sacrifice - Operation Reach The Lost
For two weeks every summer, the 2,700-acre secured private camp, 20601 Bohemian Avenue, in Monte Rio in the Ancient Redwood Forest of Northern California, plays host to a selectively-invited swath of the most powerful men in the world. Every Republican U.S. president since 1923 has been a
…Warning Operation Reach the Lost The Mission Support Operation Reach The Lost Rock Band Warrior About History Music Downloads CD’s & Merchandise The Daily Warrior Contact THE BOHEMIAN GROVE – Worshipping Molech – Child Sacrifice Home → abused children → THE BOHEMIAN GROVE – Worshipping Molech – Child Sacrifice For two weeks every summer…
- operationreachthelost.comTHE BOHEMIAN GROVE - Worshipping Molech - Child Sacrifice - Operation Reach The Lost
For two weeks every summer, the 2,700-acre secured private camp, 20601 Bohemian Avenue, in Monte Rio in the Ancient Redwood Forest of Northern California, plays host to a selectively-invited swath of the most powerful men in the world. Every Republican U.S. president since 1923 has been a
…Warning Operation Reach the Lost The Mission Support Operation Reach The Lost Rock Band Warrior About History Music Downloads CD’s & Merchandise The Daily Warrior Contact THE BOHEMIAN GROVE – Worshipping Molech – Child Sacrifice Home → abused children → THE BOHEMIAN GROVE – Worshipping Molech – Child Sacrifice For two weeks every summer…
SponsoredScrapeCachePermanent snapshots of any URL. Replay it years later, even if the original is gone. Free tier, no card.- biblehub.comActs 7:43 - Stephen's Address to the Sanhedrin
You have taken along the tabernacle of Molech and the star of your god Rephan, the idols you made to worship. Therefore I will send you into exile beyond Babylon.'
…star of your god Rephan, the idols you made to worship. Therefore I will send you into exile’ beyond Babylon.New Living TranslationNo, you carried your pagan gods— the shrine of Molech, the star of your god Rephan, and the images you made to worship them. So I will send…
- psychedelic-library.orgThe Doors of Perception
IT WAS IN 1886 that the German pharmacologist, Louis Lewin, published the first systematic study of the cactus, to which his own name was subsequently given. Anhalonium lewinii was new to science. To primitive religion and the Indians of Mexico and the American Southwest it was a friend of immemorially long standing. Indeed, it was much more than a friend. In the words of one of the early Spanish visitors to the New World, "they eat a root which they call peyote, and which they venerate as though it were a deity." Why they should have venerated it as a deity became apparent when such eminent psychologists as Jaensch, Havelock Ellis and Weir Mitchell began their experiments with mescalin, the active principle of peyote. True, they stopped short at a point well this side of idolatry; but all concurred in assigning to mescalin a position among drugs of unique distinction. Administered in suitable doses, it changes the quality of consciousness more profoundly and yet is less toxic than any other substance in the pharmacologist's repertory. Mescalin research has been going on sporadically ever since the days of Lewin and Havelock Ellis. Chemists have not merely isolated the alkaloid; they have learned how to synthesize it, so that the supply no longer depends on the sparse and intermittent crop of a desert cactus. Alienists have dosed themselves with mescalin in the hope thereby of coming to a better, a first-hand, understanding of their patients' mental processes. Working unfortunately upon too few subjects within too narrow a range of circumstances, psychologists have observed and catalogued some of the drug's more striking effects. Neurologists and physiologists have found out something about the mechanism of its action upon the central nervous system. And at least one Professional philosopher has taken mescalin for the light it may throw on such ancient, unsolved riddles as the place of mind in nature and the relationship between brain and consciousness. There matters rested until, two or three years ago, a new and perhaps highly significant fact was observed.* Actually the fact had been staring everyone in the face for several decades; but nobody, as it happened, had noticed it until a Young English psychiatrist, at present working in Canada, was struck by the close similarity, in chemical composition, between mescalin and adrenalin. Further research revealed that lysergic acid, an extremely potent hallucinogen derived from ergot, has a structural biochemical relationship to the others. Then came the discovery that adrenochrome, which is a product of the decomposition of adrenalin, can produce many of the symptoms observed in mescalin intoxication. But adrenochrome probably occurs spontaneously in the human body. In other words, each one of us may be capable of manufacturing a chemical, minute doses of which are known to cause Profound changes in consciousness. Certain of these changes are similar to those which occur in that most characteristic plague of the twentieth century, schizophrenia. Is the mental disorder due to a chemical disorder? And is the chemical disorder due, in its turn, to psychological distresses affecting the adrenals? It would be rash and premature to affirm it. The most we can say is that some kind of a prima facie case has been made out. Meanwhile the clue is being systematically followed, the sleuths—biochemists , psychiatrists, psychologists—are on the trail. By a series of, for me, extremely fortunate circumstances I found myself, in the spring of 1953, squarely athwart that trail. One of the sleuths had come on business to California. In spite of seventy years of mescalin research, the psychological material at his disposal was still absurdly inadequate, and he was anxious to add to it. I was on the spot and willing, indeed eager, to be a guinea pig. Thus it came about that, one bright May morning, I swallowed four-tenths of a gram of mescalin dissolved in half a glass of water and sat down to wait for the results. We live together, we act on, and react to, one another; but always and in all circumstances we are by ourselves. The martyrs go hand in hand into the arena; they are crucified alone. Embraced, the lovers desperately try to fuse their insulated ecstasies into a single self-transcendence; in vain. By its very nature every embodied spirit is doomed to suffer and enjoy in solitude. Sensations, feelings, insights, fancies—all these are private and, except through symbols and at second hand, incommunicable. We can pool information about experiences, but never the experiences themselves. From family to nation, every human group is a society of island universes. Most island universes are sufficiently like one another to Permit of inferential understanding or even of mutual empathy or "feeling into." Thus, remembering our own bereavements and humiliations, we can condole with others in analogous circumstances, can put ourselves (always, of course, in a slightly Pickwickian sense) in their places. But in certain cases communication between universes is incomplete or even nonexistent. The mind is its own place, and the Places inhabited by the insane and the exceptionally gifted are so different from the places where ordinary men and women live, that there is little or no common ground of memory to serve as a basis for understanding or fellow feeling. Words are uttered, but fail to enlighten. The things and events to which the symbols refer belong to mutually exclusive realms of experience. To see ourselves as others see us is a most salutary gift. Hardly less important is the capacity to see others as they see themselves. But what if these others belong to a different species and inhabit a radically alien universe? For example, how can the sane get to know what it actually feels like to be mad? Or, short of being born again as a visionary, a medium, or a musical genius, how can we ever visit the worlds which, to Blake, to Swedenborg, to Johann Sebastian Bach, were home? And how can a man at the extreme limits of ectomorphy and cerebrotonia ever put himself in the place of one at the limits of endomorphy and viscerotonia, or, except within certain circumscribed areas, share the feelings of one who stands at the limits of mesomorphy and somatotonia? To the unmitigated behaviorist such questions, I suppose, are meaningless. But for those who theoretically believe what in practice they know to be true—namely, that there is an inside to experience as well as an outside—the problems posed are real problems, all the more grave for being, some completely insoluble, some soluble only in exceptional circumstances and by methods not available to everyone. Thus, it seems virtually certain that I shall never know what it feels like to be Sir John Falstaff or Joe Louis. On the other hand, it had always seemed to me possible that, through hypnosis, for example, or auto-hypnosis, by means of systematic meditation, or else by taking the appropriate drug, I might so change my ordinary mode of consciousness as to be able to know, from the inside, what the visionary, the medium, even the mystic were talking about. From what I had read of the mescalin experience I was convinced in advance that the drug would admit me, at least for a few hours, into the kind of inner world described by Blake and AE. But what I had expected did not happen. I had expected to lie with my eyes shut, looking at visions of many-colored geometries, of animated architectures, rich with gems and fabulously lovely, of landscapes with heroic figures, of symbolic dramas trembling perpetually on the verge of the ultimate revelation. But I had not reckoned, it was evident, with the idiosyncrasies of my mental make-up, the facts of my temperament, training and habits. I am and, for as long as I can remember, I have always been a poor visualizer. Words, even the pregnant words of poets, do not evoke pictures in my mind. No hypnagogic visions greet me on the verge of sleep. When I recall something, the memory does not present itself to me as a vividly seen event or object. By an effort of the will, I can evoke a not very vivid image of what happened yesterday afternoon, of how the Lungarno used to look before the bridges were destroyed, of the Bayswater Road when the only buses were green and tiny and drawn by aged horses at three and a half miles an hour. But such images have little substance and absolutely no autonomous life of their own. They stand to real, perceived objects in the same relation as Homer's ghosts stood to the men of flesh and blood, who came to visit them in the shades. Only when I have a high temperature do my mental images come to independent life. To those in whom the faculty of visualization is strong my inner world must seem curiously drab, limited and uninteresting. This was the world—a poor thing but my own—which I expected to see transformed into something completely unlike itself. The change which actually took place in that world was in no sense revolutionary. Half an hour after swallowing the drug I became aware of a slow dance of golden lights. A little later there were sumptuous red surfaces swelling and expanding from bright nodes of energy that vibrated with a continuously changing, patterned life. At another time the closing of my eyes revealed a complex of gray structures, within which pale bluish spheres kept emerging into intense solidity and, having emerged, would slide noiselessly upwards, out of sight. But at no time were there faces or forms of men or animals. I saw no landscapes, no enormous spaces, no magical growth and metamorphosis of buildings, nothing remotely like a drama or a parable. The other world to which mescalin admitted me was not the world of visions; it existed out there, in what I could see with my eyes open. The great change was in the realm of objective fact. What had happened to my subjective universe was relatively unimportant. I took my pill at eleven. An hour and a half later, I was sitting in my study, looking intently at a small glass vase. The vase contained only three flowers-a full-blown Belie of Portugal rose, shell pink with a hint at every petal's base of a hotter, flamier hue; a large magenta and cream-colored carnation; and, pale purple at the end of its broken stalk, the bold heraldic blossom of an iris. Fortuitous and provisional, the little nosegay broke all the rules of traditional good taste. At breakfast that morning I had been struck by the lively dissonance of its colors. But that was no longer the point. I was not looking now at an unusual flower arrangement. I was seeing what Adam had seen on the morning of his creation-the miracle, moment by moment, of naked existence. "Is it agreeable?" somebody asked. (During this Part of the experiment, all conversations were recorded on a dictating machine, and it has been possible for me to refresh my memory of what was said.) "Neither agreeable nor disagreeable," I answered. "it just is." Istigkeit—wasn't that the word Meister Eckhart liked to use? "Is-ness." The Being of Platonic philosophy— except that Plate seems to have made the enormous, the grotesque mistake of separating Being from becoming and identifying it with the mathematical abstraction of the Idea. He could never, poor fellow, have seen a bunch of flowers shining with their own inner light and all but quivering under the pressure of the significance with which they were charged; could never have perceived that what rose and iris and carnation so intensely signified was nothing more, and nothing less, than what they were—a transience that was yet eternal life, a perpetual perishing that was at the same time pure Being, a bundle of minute, unique particulars in which, by some unspeakable and yet self-evident paradox, was to be seen the divine source of all existence. I continued to look at the flowers, and in their living light I seemed to detect the qualitative equivalent of breathing—but of a breathing without returns to a starting point, with no recurrent ebbs but only a repeated flow from beauty to heightened beauty, from deeper to ever deeper meaning. Words like "grace" and "transfiguration" came to my mind, and this, of course, was what, among other things, they stood for. My eyes traveled from the rose to the carnation, and from that feathery incandescence to the smooth scrolls of sentient amethyst which were the iris. The Beatific Vision, Sat Chit Ananda, Being-Awareness-Bliss-for the first time I understood, not on the verbal level, not by inchoate hints or at a distance, but precisely and completely what those prodigious syllables referred to. And then I remembered a passage I had read in one of Suzuki's essays. "What is the Dharma-Body of the Buddha?" ('"the Dharma-Body of the Buddha" is another way of saying Mind, Suchness, the Void, the Godhead.) The question is asked in a Zen monastery by an earnest and bewildered novice. And with the prompt irrelevance of one of the Marx Brothers, the Master answers, "The hedge at the bottom of the garden." "And the man who realizes this truth," the novice dubiously inquires, '"what, may I ask, is he?" Groucho gives him a whack over the shoulders with his staff and answers, "A golden-haired lion." It had been, when I read it, only a vaguely pregnant piece of nonsense. Now it was all as clear as day, as evident as Euclid. Of course the Dharma-Body of the Buddha was the hedge at the bottom of the garden. At the same time, and no less obviously, it was these flowers, it was anything that I—or rather the blessed Not-I, released for a moment from my throttling embrace—cared to look at. The books, for example, with which my study walls were lined. Like the flowers, they glowed, when I looked at them, with brighter colors, a profounder significance. Red books, like rubies; emerald books; books bound in white jade; books of agate; of aquamarine, of yellow topaz; lapis lazuli books whose color was so intense, so intrinsically meaningful, that they seemed to be on the point of leaving the shelves to thrust themselves more insistently on my attention. "What about spatial relationships?" the investigator inquired, as I was looking at the books. It was difficult to answer. True, the perspective looked rather odd, and the walls of the room no longer seemed to meet in right angles. But these were not the really important facts. The really important facts were that spatial relationships had ceased to matter very much and that my mind was perceiving the world in terms of other than spatial categories. At ordinary times the eye concerns itself with such problems as Where?—How far?—How situated in relation to what? In the mescalin experience the implied questions to which the eye responds are of another order. Place and distance cease to be of much interest. The mind does its Perceiving in terms of intensity of existence, profundity of significance, relationships within a pattern. I saw the books, but was not at all concerned with their positions in space. What I noticed, what impressed itself upon my mind was the fact that all of them glowed with living light and that in some the glory was more manifest than in others. In this context position and the three dimensions were beside the point. Not, of course, that the category of space had been abolished. When I got up and walked about, I could do so quite normally, without misjudging the whereabouts of objects. Space was still there; but it had lost its predominance. The mind was primarily concerned, not with measures and locations, but with being and meaning. And along with indifference to space there went an even more complete indifference to time. "There seems to be plenty of it," was all I would answer, when the investigator asked me to say what I felt about time. Plenty of it, but exactly how much was entirely irrelevant. I could, of course, have looked at my watch; but my watch, I knew, was in another universe. My actual experience had been, was still, of an indefinite duration or alternatively of a perpetual present made up of one continually changing apocalypse. From the books the investigator directed my attention to the furniture. A small typing table stood in the center of the room; beyond it, from my point of view, was a wicker chair and beyond that a desk. The three pieces formed an intricate pattern of horizontals, uprights and diagonals—a pattern all the more interesting for not being interpreted in terms of spatial relationships. Table, chair and desk came together in a composition that was like something by Braque or Juan Gris, a still life recognizably related to the objective world, but rendered without depth, without any attempt at photographic realism. I was looking at my furniture, not as the utilitarian who has to sit on chairs, to write at desks and tables, and not as the cameraman or scientific recorder, but as the pure aesthete whose concern is only with forms and their relationships within the field of vision or the picture space. But as I looked, this purely aesthetic, Cubist's-eye view gave place to what I can only describe as the sacramental vision of reality. I was back where I had been when I was looking at the flowers-back in a world where everything shone with the Inner Light, and was infinite in its significance. The legs, for example, of that chair—how miraculous their tubularity, how supernatural their polished smoothness! I spent several minutes—or was it several centuries?—not merely gazing at those bamboo legs, but actually being them—-or rather being myself in them; or, to be still more accurate (for "I" was not involved in the case, nor in a certain sense were "they") being my Not-self in the Not-self which was the chair. Reflecting on my experience, I find myself agreeing with the eminent Cambridge philosopher, Dr. C. D. Broad, "that we should do well to consider much more seriously than we have hitherto been inclined to do the type of theory which Bergson put forward in connection with memory and sense perception. The suggestion is that the function of the brain and nervous system and sense organs is in the main eliminative and not productive. Each person is at each moment capable of remembering all that has ever happened to him and of perceiving everything that is happening everywhere in the universe. The function of the brain and nervous system is to protect us from being overwhelmed and confused by this mass of largely useless and irrelevant knowledge, by shutting out most of what we should otherwise perceive or remember at any moment, and leaving only that very small and special selection which is likely to be practically useful." According to such a theory, each one of us is potentially Mind at Large. But in so far as we are animals, our business is at all costs to survive. To make biological survival possible, Mind at Large has to be funneled through the reducing valve of the brain and nervous system. What comes out at the other end is a measly trickle of the kind of consciousness which will help us to stay alive on the surface of this Particular planet. To formulate and express the contents of this reduced awareness, man has invented and endlessly elaborated those symbol-systems and implicit philosophies which we call languages. Every individual is at once the beneficiary and the victim of the linguistic tradition into which he has been born—the beneficiary inasmuch as language gives access to the accumulated records of other people's experience, the victim in so far as it confirms him in the belief that reduced awareness is the only awareness and as it bedevils his sense of reality, so that he is all too apt to take his concepts for data, his words for actual things. That which, in the language of religion, is called "this world" is the universe of reduced awareness, expressed, and, as it were, petrified by language. The various "other worlds," with which human beings erratically make contact are so many elements in the totality of the awareness belonging to Mind at Large. Most people, most of the time, know only what comes through the reducing valve and is consecrated as genuinely real by the local language. Certain persons, however, seem to be born with a kind of by-pass that circumvents the reducing valve. In others temporary by-passes may be acquired either spontaneously, or as the result of deliberate "spiritual exercises," or through hypnosis, or by means of drugs. Through these permanent or temporary by-passes there flows, not indeed the perception "of everything that is happening everywhere in the universe" (for the by-pass does not abolish the reducing valve, which still excludes the total content of Mind at Large), but something more than, and above all something different from, the carefully selected utilitarian material which our narrowed, individual minds regard as a complete, or at least sufficient, picture of reality. The brain is provided with a number of enzyme systems which serve to co-ordinate its workings. Some of these enzymes regulate the supply of glucose to the brain cells. Mescalin inhibits the production of these enzymes and thus lowers the amount of glucose available to an organ that is in constant need of sugar. When mescalin reduces the brain's normal ration of sugar what happens? Too few cases have been observed, and therefore a comprehensive answer cannot yet be given. But what happens to the majority of the few who have taken mescalin under supervision can be summarized as follows. (1) The ability to remember and to "think straight" is little if at all reduced. (Listening to the recordings of my conversation under the influence of the drug, I cannot discover that I was then any stupider than I am at ordinary times.) (2) Visual impressions are greatly intensified and the eye recovers some of the perceptual innocence of childhood, when the sensum was not immediately and automatically subordinated to the concept. Interest in space is diminished and interest in time falls almost to zero. (3) Though the intellect remains unimpaired and though perception is enormously improved, the will suffers a profound change for the worse. The mescalin taker sees no reason for doing anything in particular and finds most of the causes for which, at ordinary times, he was prepared to act and suffer, profoundly uninteresting. He can't be bothered with them, for the good reason that he has better things to think about. (4) These better things may be experienced (as I experienced them) "out there," or "in here," or in both worlds, the inner and the outer, simultaneously or successively. That they are better seems to be self-evident to all mescalin takers who come to the drug with a sound liver and an untroubled mind. These effects of mescalin are the sort of effects you could expect to follow the administration of a drug having the power to impair the efficiency of the cerebral reducing valve. When the brain runs out of sugar, the undernourished ego grows weak, can't be bothered to undertake the necessary chores, and loses all interest in those spatial and temporal relationships which mean so much to an organism bent on getting on in the world. As Mind at Large seeps past the no longer watertight valve, all kinds of biologically useless things start to happen. In some cases there may be extra-sensory perceptions. Other persons discover a world of visionary beauty. To others again is revealed the glory, the infinite value and meaningfulness of naked existence, of the given, unconceptualized event. In the final stage of egolessness there is an "obscure knowledge" that All is in all—that All is actually each. This is as near, I take it, as a finite mind can ever come to "perceiving everything that is happening everywhere in the universe." In this context, how significant is the enormous heightening, under mescalin, of the perception of color! For certain animals it is biologically very important to be able to distinguish certain hues. But beyond the limits of their utilitarian spectrum, most creatures are completely color blind. Bees, for example, spend most of their time "deflowering the fresh virgins of the spring"; but, as Von Frisch has shown, they can recognize only a very few colors. Man's highly developed color sense is a biological luxury—inestimably precious to him as an intellectual and spiritual being, but unnecessary to his survival as an animal. To judge by the adjectives which Homer puts into their mouths, the heroes of the Trojan War hardly excelled the bees in their capacity to distinguish colors. In this respect, at least, mankind's advance has been prodigious. Mescalin raises all colors to a higher power and makes the percipient aware of innumerable fine shades of difference, to which, at ordinary times, he is completely blind. It would seem that, for Mind at Large, the so-called secondary characters of things are primary. Unlike Locke, it evidently feels that colors are more important, better worth attending to, than masses, positions and dimensions. Like mescalin takers, many mystics perceive supernaturally brilliant colors, not only with the inward eye, but even in the objective world around them. Similar reports are made by psychics and sensitives. There are certain mediums to whom the mescalin taker's brief revelation is a matter, during long periods, of daily and hourly experience. From this long but indispensable excursion into the realm of theory, we may now return to the miraculous facts—four bamboo chair legs in the middle of a room. Like Wordsworth's daffodils, they brought all manner of wealth—the gift, beyond price, of a new direct insight into the very Nature of Things, together with a more modest treasure of understanding in the field, especially, of the arts. A rose is a rose is a rose. But these chair legs were chair legs were St. Michael and all angels. Four or five hours after the event, when the effects of a cerebral sugar shortage were wearing off, I was taken for a little tour of the city, which included a visit, towards sundown, to what is modestly claimed to be the World's Biggest Drug Store. At the back of the W.B.D.S., among the toys, the greeting cards and the comics, stood a row, surprisingly enough, of art books. I picked up the first volume that came to hand. It was on Van Gogh, and the picture at which the book opened was "The Chair"—that astounding portrait of a Ding an Sich, which the mad painter saw, with a kind of adoring terror, and tried to render on his canvas. But it was a task to which the power even of genius proved wholly inadequate. The chair Van Gogh had seen was obviously the same in essence as the chair I had seen. But, though incomparably more real than the chairs of ordinary perception, the chair in his picture remained no more than an unusually expressive symbol of the fact. The fact had been manifested Suchness; this was only an emblem. Such emblems are sources of true knowledge about the Nature of Things, and this true knowledge may serve to prepare the mind which accepts it for immediate insights on its own account. But that is all. However expressive, symbols can never be the things they stand for. It would be interesting, in this context, to make a study of the works of art available to the great knowers of Suchness. What sort of pictures did Eckhart look at? What sculptures and paintings played a part in the religious experience of St. John of the Cross, of Hakuin, of Hui-neng, of William Law? The questions are beyond my power to answer; but I strongly suspect that most of the great knowers of Suchness paid very little attention to art—some refusing to have anything to do with it at all, others being content with what a critical eye would regard as second-rate, or even, tenth-rate, works. (To a person whose transfigured and transfiguring mind can see the All in every this, the first-rateness or tenth-rateness of even a religious painting will be a matter of the most sovereign indifference.) Art, I suppose, is only for beginners, or else for those resolute dead-enders, who have made up their minds to be content with the ersatz of Suchness, with symbols rather than with what they signify, with the elegantly composed recipe in lieu of actual dinner. I returned the Van Gogh to its rack and picked up the volume standing next to it. It was a book on Botticelli. I turned the pages. "The Birth of Venus"-never one of my favorites. "Mars and Venus," that loveliness so passionately denounced by poor Ruskin at the height of his long-drawn sexual tragedy. The marvelously rich and intricate "Calumny of Apelles." And then a somewhat less familiar and not very good picture, "Judith." My attention was arrested and I gazed in fascination, not at the pale neurotic heroine or her attendant, not at the victim's hairy head or the vernal landscape in the background, but at the purplish silk of Judith's pleated bodice and long wind-blown skirts. This was something I had seen before-seen that very morning, between the flowers and the furniture, when I looked down by chance, and went on passionately staring by choice, at my own crossed legs. Those folds in the trousers—what a labyrinth of endlessly significant complexity! And the texture of the gray flannel—how rich, how deeply, mysteriously sumptuous! And here they were again, in Botticelli's picture. Civilized human beings wear clothes, therefore there can be no portraiture, no mythological or historical storytelling without representations of folded textiles. But though it may account for the origins, mere tailoring can never explain the luxuriant development of drapery as a major theme of all the plastic arts. Artists, it is obvious, have always loved drapery for its own sake—or, rather, for their own. When you paint or carve drapery, you are painting or carving forms which, for all practical purposes, are non-representational—the kind of unconditioned forms on which artists even in the most naturalistic tradition like to let themselves go. In the average Madonna or Apostle the strictly human, fully representational element accounts for about ten per cent of the whole. All the rest consists of many colored variations on the inexhaustible theme of crumpled wool or linen. And these non-representational nine-tenths of a Madonna or an Apostle may be just as important qualitatively as they are in quantity. Very often they set the tone of the whole work of art, they state the key in which the theme is being rendered, they express the mood, the temperament, the attitude to life of the artist. Stoical serenity reveals itself in the smooth surfaces, the broad untortured folds of Piero's draperies. Torn between fact and wish, between cynicism and idealism, Bernini tempers the all but caricatural verisimilitude of his faces with enormous sartorial abstractions, which are the embodiment, in stone or bronze, of the everlasting commonplaces of rhetoric—the heroism, the holiness, the sublimity to which mankind perpetually aspires, for the most part in vain. And here are El Greco's disquietingly visceral skirts and mantles; here are the sharp, twisting, flame-like folds in which Cosimo Tura clothes his figures: in the first, traditional spirituality breaks down into a nameless physiological yearning; in the second, there writhes an agonized sense of the world's essential strangeness and hostility. Or consider Watteau; his men and women play lutes, get ready for balls and harlequinades, embark, on velvet lawns and under noble trees, for the Cythera of every lover's dream; their enormous melancholy and the flayed, excruciating sensibility of their creator find expression, not in the actions recorded, not in the gestures and the faces portrayed, but in the relief and texture of their taffeta skirts, their satin capes and doublets. Not an inch of smooth surface here, not a moment of peace or confidence, only a silken wilderness of countless tiny pleats and wrinkles, with an incessant modulation—inner uncertainty rendered with the perfect assurance of a master hand—of tone into tone, of one indeterminate color into another. In life, man proposes, God disposes. In the plastic arts the proposing is done by the subject matter; that which disposes is ultimately the artist's temperament, proximately (at least in portraiture, history and genre) the carved or painted drapery. Between them, these two may decree that a fête galante shall move to tears, that a crucifixion shall be serene to the point of cheerfulness, that a stigmatization shall be almost intolerably sexy, that the likeness of a prodigy of female brainlessness (I am thinking now of Ingres' incomparable Mme. Moitessier) shall express the austerest, the most uncompromising intellectuality. But this is not the whole story. Draperies, as I had now discovered, are much more than devices for the introduction of non-representational forms into naturalistic paintings and sculptures. What the rest of us see only under the influence of mescalin, the artist is congenitally equipped to see all the time. His perception is not limited to what is biologically or socially useful. A little of the knowledge belonging to Mind at Large oozes past the reducing valve of brain and ego, into his consciousness. It is a knowledge of the intrinsic significance of every existent. For the artist as for the mescalin taker draperies are living hieroglyphs that stand in some peculiarly expressive way for the unfathomable mystery of pure being. More even than the chair, though less perhaps than those wholly supernatural flowers, the folds of my gray flannel trousers were charged with "is-ness." To what they owed this privileged status, I cannot say. Is it, perhaps, because the forms of folded drapery are so strange and dramatic that they catch the eye and in this way force the miraculous fact of sheer existence upon the attention? Who knows? What is important is less the reason for the experience than the experience itself. Poring over Judith's skirts, there in the World's Biggest Drug Store, I knew that Botticelli—and not Botticelli alone, but many others too-had looked at draperies with the same transfigured and transfiguring eyes as had been mine that morning. They had seen the Istigkeit, the Allness and Infinity of folded cloth and had done their best to render it in paint or stone. Necessarily, of course, without success. For the glory and the wonder of pure existence belong to another order, beyond the Power of even the highest art to express. But in Judith's skirt I could clearly see what, if I had been a painter of genius, I might have made of my old gray flannels. Not much, heaven knows, in comparison with the reality, but enough to delight generation after generation of beholders, enough to make them understand at least a little of the true significance of what, in our pathetic imbecility, we call "mere things" and disregard in favor of television. "This is how one ought to see," I kept saying as I looked down at my trousers, or glanced at the jeweled books in the shelves, at the legs of my infinitely more than Van-Goghian chair. "This is how one ought to see, how things really are." And yet there were reservations. For if one always saw like this, one would never want to do anything else. Just looking, just being the divine Not-self of flower, of book, of chair, of flannel. That would be enough. But in that case what about other people? What about human relations? In the recording of that morning's conversations I find the question constantly repeated, "What about human relations?" How could one reconcile this timeless bliss of seeing as one ought to see with the temporal duties of doing what one ought to do and feeling as one ought to feel? "One ought to be able," I said, "to see these trousers as infinitely important and human beings as still more infinitely important." One ought-but in practice it seemed to be impossible. This participation in the manifest glory of things left no room, so to speak, for the ordinary, the necessary concerns of human existence, above all for concerns involving persons. For Persons are selves and, in one respect at least, I was now a Not-self, simultaneously perceiving and being the Not-self of the things around me. To this new-born Not-self, the behavior, the appearance, the very thought of the self it had momentarily ceased to be, and of other selves, its one-time fellows, seemed not indeed distasteful (for distastefulness was not one of the categories in terms of which I was thinking), but enormously irrelevant. Compelled by the investigator to analyze and report on what I was doing (and how I longed to be left alone with Eternity in a flower, Infinity in four chair legs and the Absolute in the folds of a pair of flannel trousers!), I realized that I was deliberately avoiding the eyes of those who were with me in the room, deliberately refraining from being too much aware of them. One was my wife, the other a man I respected and greatly liked; but both belonged to the world from which, for the moment, mescalin had delivered me "e world of selves, of time, of moral judgments and utilitarian considerations, the world (and it was this aspect of human life which I wished, above all else, to forget) of self-assertion, of cocksureness, of overvalued words and idolatrously worshipped notions. At this stage of the proceedings I was handed a large colored reproduction of the well-known self-portrait by Cézanne—the head and shoulders of a man in a large straw hat, red-cheeked, red-lipped, with rich black whiskers and a dark unfriendly eye. It is a magnificent painting; but it was not as a painting that I now saw it. For the head promptly took on a third dimension and came to life as a small goblin-like man looking out through a window in the page before me. I started to laugh. And when they asked me why, "What pretensions!" I kept repeating. "Who on earth does he think he is?" The question was not addressed to Cézanne in particular, but to the human species at large. Who did they all think they were? "It's like Arnold Bennett in the Dolomites," I said, suddenly remembering a scene, happily immortalized in a snapshot, of A.B., some four or five years before his death, toddling along a wintry road at Cortina d'Ampezzo. Around him lay the virgin snow; in the background was a more than gothic aspiration of red crags. And there was dear, kind, unhappy A.B., consciously overacting the role of his favorite character in fiction, himself, the Card in person. There he went, toddling slowly in the bright Alpine sunshine, his thumbs in the armholes of a yellow waistcoat which bulged, a little lower down, with the graceful curve of a Regency bow window at Brighten—his head thrown back as though to aim some stammered utterance, howitzer-like, at the blue dome of heaven. What he actually said, I have forgotten; but what his whole manner, air and posture fairly shouted was, "I'm as good as those damned mountains." And in some ways, of course, he was infinitely better; but not, as he knew very well, in the way his favorite character in fiction liked to imagine. Successfully (whatever that may mean) or unsuccessfully, we all overact the part of our favorite character in fiction. And the fact, the almost infinitely unlikely fact, of actually being Cézanne makes no difference. For the consummate painter, with his little pipeline to Mind at Large by-passing the brain valve and ego-filter, was also and just as genuinely this whiskered goblin with the unfriendly eye. For relief I turned back to the folds in my trousers. "This is how one ought to see," I repeated yet again. And I might have added,' 'These are the sort of things one ought to look at." Things without pretensions, satisfied to be merely themselves, sufficient in their Suchness, not acting a part, not trying, insanely, to go it alone, in isolation from the Dharma-Body, in Luciferian defiance of the grace of god. "The nearest approach to this," I said, "would be a Vermeer." Yes, a Vermeer. For that mysterious artist was truly gifted-with the vision that perceives the Dharma-Body as the hedge at the bottom of the garden, with the talent to render as much of that vision as the limitations of human capacity permit, and with the prudence to confine himself in his paintings to the more manageable aspects of reality; for though Vermeer represented human beings, he was always a painter of still life. Cézanne, who told his female sitters to do their best to look like apples, tried to paint portraits in the same spirit. But his pippin-like women are more nearly related to Plato's Ideas than to the Dharma-Body in the hedge. They are Eternity and Infinity seen, not in sand or flower, but in the abstractions of some very superior brand of geometry. Vermeer never asked his girls to look like apples. On the contrary, he insisted on their being girls to the very limit—but always with the proviso that they refrain from behaving girlishly. They might sit or quietly stand but never giggle, never display self-consciousness, never say their prayers or pine for absent sweethearts, never gossip, never gaze enviously at other women's babies, never dirt, never love or hate or work. In the act of doing any of these things they would doubtless become more intensely themselves, but would cease, for that very reason, to manifest their divine essential Not-self. In Blake's phrase, the doors of Vermeer's perception were only partially cleansed. A single panel had become almost perfectly transparent; the rest of the door was still muddy. The essential Not-self could be perceived very clearly in things and in living creatures on the hither side of good and evil. In human beings it was visible only when they were in repose, their minds untroubled, their bodies motionless. In these circumstances Vermeer could see Suchness in all its heavenly beauty—could see and, in some small measure, render it—in a subtle and sumptuous still life. Vermeer is undoubtedly the greatest painter of human still lives. But there have been others, for example, Vermeer's French contemporaries, the Le Nain brothers. They set out, I suppose, to be genre painters; but what they actually produced was a series of human still lives, in which their cleansed perception of the infinite significance of all things is rendered not, as with Vermeer, by subtle enrichment of color and texture, but by a heightened clarity, an obsessive distinctness of form, within an austere, almost monochromatic tonality. In our own day we have had Vuillard, the painter, at his best, of unforgettably splendid pictures of the Dharma-Body manifested in a bourgeois bedroom, of the Absolute blazing away in the midst of some stockbroker's family in a suburban garden, taking tea.
Note: The Doors of Perception appears in this library under the "Fair Use" rulings regarding the 1976 Copyright Act for NON-profit academic, research, and general information purposes. Readers requiring a permanent copy of The Doors of Perception for their library are advised to purchase it from their book supplier…
- bibliotecapleyades.netOccult Holidays And Sabbats
from CuttingEdge Website As we have repeatedly stated, the Satanist believes that numbers contain inherent power. Thus, they literally order their lives by occult numerology - such numerology also is a key component in astrology, another system of divining that Satanists observe very closely. The occult calendar is divided into four (4) segments of 13 weeks each. The number, "13" is considered divine by the occultist for a couple of reasons: The Bible assigns '13' the meaning of "rebellion against constituted authority", plus the depravity that caused Satan to rebel against God. The occultist assigns '6' to represent the number of man, and the number '7' to represent the number of divine perfection. Thus, as a person climbs that "Jacob's Ladder" toward self-perfection in the realm of the occult, the number '13' represents the state of divine perfection, self-achieved perfection, and Illumination (6+7 = 13). Thus, the occult calendar is comprised of four periods of 13 weeks each. We list these periods for you, below. Then, after listing them, we shall come back to talk about each of them in detail. 1. Winter Solstice - 13 weeks - Minor sabbath a. December 21 - Yuleb. December 21-22 - Winter Solstice/Yule. One of the Illuminati's Human Sacrifice Nights c. February 1 and 2 - Candlemas and Imbolg, a.k.a. Groundhog's Day. One of the Illuminati's Human Sacrifice Nights d. February 14 - Valentine's Day 2. Spring Equinox - 13 weeks - Minor sabbath but does require human sacrifice a. March 21-22 - Goddess Ostara - Note: Easter is the first Sunday after the first new moon after Ostara. March 21 is one of the Illuminati's Human Sacrifice Nights b. April 1 - All Fool's Day, precisely 13 weeks since New Year's Day!c. April 19 - May 1 - Blood Sacrifice To The Beast. Fire sacrifice is required on April 19.d. April 30 - May 1 - Beltaine Festival, also called Walpurgis Night. This is the highest day on the Druidic Witch's Calendar. May 1 is the Illuminati's second most sacred holiday. Human sacrifice is required 3. Summer Solstice - 13 weeks - When the sun reaches its northernmost point in its journey across the sky a. June 21 - 22 - Summer Solsticeb. June 21 - Litha is one of the Illuminati's Human Sacrifice Nights c. July 4, America's Independence Day, is 13 days after Day of Litha and 66 days from April 30d. July 19 - 13 days before Lughnasae. July 31 - August 1 - Lughnasa, Great Sabbat Festival. August - One of the Illuminati's Human Sacrifice Nights 4. Autumnal Equinox - 13 weeks - Minor Sabbath but does require human sacrifice a. September 21 - Mabon - one of the Illuminati's Human Sacrifice Nights b. September 21 -22 - Autumnal Equinox c. October 31 - Samhain, also known as Halloween, or All Hallows Eve. This date is the Illuminati's highest day of human sacrifice Isn't it interesting how the "profane" - you and me - are led like a flock of sheep to observe the important festival days of the Mysteries' Religion? You may not understand that you are ordering your year after pagan holidays, but you are! The annual calendar for the entire Western world is ordered by these Satanic festival times and days. Now that we have seen the entire occult calendar, let us go back to the significant holidays to see how the Western world has slipped into a worship of the same pagan holidays and are using many of the same pagan symbols that are so important to the pagan worshipper. The human sacrifice required during many of these occult dates needs to contain the following elements, each one of which is exaggerated to the highest possible degree: 1. Trauma, stress, and mental anguish, sheer terror 2. The final act in the drama should be destruction by a fire; preferably a conflagration. 3. People must die as human sacrifices, especially children, since Lord Satan looks upon a younger human sacrifice as his most desirable SPECIFIC DATES WITHIN... THE OCCULT CALENDAR 1. Winter Solstice - 13 weeks a. December 21- 22 Yule - When the sun begins its northward trek in the sky, and days began to grow longer again, pagans celebrated the Winter Solstice by burning the Yule log. Since the sun had reversed itself and was now rising in the sky, pagans believed this was a sign that the human sacrifices carried out in Samhain (Halloween) had been accepted by the gods. We continue to sing: "Deck the halls with boughs of holly ... troll the ancient Yuletide carol ... See the blazing Yule before us. Fa la la la la la la la." ["Pagan Traditions of the Holidays", David Ingraham, p. 71] The Roman Catholic Church later changed the day of celebration to December 25, calling it Christmas. Consider the pagan roots of our popular symbols of Christmas: (1) Christmas Tree - The sacred tree of the winter-god; Druids believed the spirit of their gods resided in the tree. Most ancient pagans knew the tree represented Nimrod reincarnated into Tammuz! Pagans also looked upon the tree as a phallic symbol. (2) Star - Pentalpha, the five-pointed star. The pentalpha is a powerful symbol of Satan, second only to the hexagram. The star is the sacred symbol of Nimrod, and has nothing whatsoever to do with Christianity. (3) Candles represent the sun-gods' newly-born fire. Pagans the world over love and use candles in their rituals and ceremonies. Certain colors are also thought to represent specific powers. The extensive use of candles is usually a very good indication that the service is pagan, no matter what the outward trappings might be. (4) Mistletoe is the sacred plant of the Druids, symbolizing pagan blessings of fertility; thus, kissing under the mistletoe is the first step in the reproductive cycle! Witches also use the white berries in potions. (5) Wreaths are circular, and so they represent the female sexual organs. Wreaths are associated with fertility and the "circle of life". (6) Santa Claus - Former Satanists have told me that "Santa" is an anagram for "Satan". In the New Age, the god, "Sanat Kamura", is most definitely an anagram for "Satan". The mythical attributes and powers ascribed to Santa are eerily close to those possessed by Jesus Christ. (7) Reindeer are horned animals representing the "horned-god" or the "stag-god" of pagan religion! Santa's traditional number of reindeer in his team is eight (8); in Satanic gematria, eight is the number of "new beginnings", or the cycle of reincarnation. The Illuminati views the number "eight" as a symbol of their New World Order. (8) Elves are imp-like creatures who are Santa's (Satan's) little helpers. They are also demons. (9) Green and Red are the traditional colors of the season, as they are the traditional pagan colors of winter. Green is Satan's favorite color, so it is appropriate it should be one of the traditional colors for Christmas; red is the color of human blood, Satan's highest form of sacrifice - for this reason, Communism adopted red as it main color! (10) December 25 is known as the "nativity" of the sun. This date is the birthday of Tammuz, the son, the reincarnation of the sun god. Traditionally, December 21 is known as Yule. The Roman Catholic Church moved the celebration of Yule to December 25. (11) December 25 is also known to the Romans as "Saturnalia", a time of deliberate debauchery. Drinking through repeated toasting - known as 'wassail' - was a key to the debauchery of this celebration. Fornication was symbolized by the mistletoe, and the entire event was finished with a Great Feast, the Christmas Dinner. (12) Even the name, "Christmas" is pagan! "Christi" meant "Christ", while "Mas" meant Mass. Since all pagan Masses are commemorating "death", the name, "Christmas" literally means the "death of Christ". A deeper meaning lies in the mention of "Christ" without specifying Jesus. Thus, Antichrist is in view here; the pagans celebrate "Christmas" as a celebration of their coming Antichrist, who will deal a death blow to the Jesus Christ of Christianity. Early American Christian Pilgrims refused to celebrate this day. b. February 1 and 2 Candlemas and Imbolg, popularly called Groundhog's Day. The popular "Punxsutawney Phil" groundhog comes out of his burrow to divine the next few weeks of weather. If he sees his shadow, we will have 6 more weeks of bad weather until Spring finally arrives; if he does not see his shadow, the next 7 weeks before Spring will be good weather. Notice this pagan tradition features both the number '6' and '7', which when added, equals '13'. What most people do not realize is that the pagan view of Groundhog's Day (Imbolg) represents the Earth Mother. Consider these uncanny parallels between the Groundhog and the Earth Mother: 1. As the Earth goddess sleeps inside the earth during the winter season, so does the Groundhog 2. Both the Earth goddess and the Groundhog bridge the two time periods: Winter and Spring 3. Both the goddess and the Groundhog are "earth" creatures 4. Both the goddess and the Groundhog "awaken" in Springtime 5. Both the Earth goddess and the Groundhog complete the "cycle of reincarnation" 6. Annually, both the Earth goddess and the Groundhog represent the cycle of "rebirth" and "renewal" The name, "Groundhog" was substituted for the Satanic name of the holiday, Imbolg, a night requiring human sacrifice. c. February 14 Valentine's Day - is a pagan festival that encourages love and physical lust. It is celebrated precisely 13 days after Imbolg, thus imprinting upon it the number '13', Satan's number of extreme rebellion. While most people view this day as the day to honor your wife or your lover, this celebration is steeped in paganism Consider the camouflaged occult gods in Valentine's Day: 1. Cupid, the son of Venus, is really Tammuz, son of Semiramis 2. Venus, daughter of Jupiter, is really Semiramis herself. Jupiter is the head deity, a sun god - Nimrod, Semiramis' husband, is considered a sun god in the Babylonian Mysteries. Listen to a pagan author describe February, the month in which Valentine's Day falls. "The name of this month comes from the Roman goddess Februa and St. Febronia (from Febris, the fever of love). She is the patroness of the passion of love ... Her orgiastic rites are celebrated on 14 February - still observed as St. Valentine's Day - when, in Roman times, young men would draw billets naming their female partners... This is a time of clear vision into other worlds, expressed by festivals of purification. On 1 February is the celebration of the cross-quarter day, or fire festival (Imbolc) a purificatory festival. It is followed on the 2nd by its Christian counterpart, Candlemas, the purification of the Virgin Mary." ["The Pagan Book of Days", Nigel Pennick] Valentine's Day is a day of "orgiastic rites" in which the pagans encouraged the flow of lustful passion. 2. Spring Equinox - 13 weeks Minor Sabbath but does require human sacrifice a. March 21-22 Goddess Ostara (Ishtar, also spelled, "Eostre"), for whom "Easter" is named - March 21 is one of the Illuminati's Human Sacrifice Nights Easter is a shifting date using the common practice of Astrology; it is celebrated on the first Sunday after the first new moon after Ostara. This date also has nothing to do with the resurrection of our Lord Jesus Christ! Rather, this day in the pagan tradition celebrates the return of Semiramis into her reincarnated form of the Spring Goddess. The pagans even have an equivalent to our Good Friday! It is "Easter Friday", and has historically been timed to be the third full moon from the start of the year. Since the marrying of pagan Easter to Jesus' resurrection, Good Friday is permanently fixed on the Friday prior to Easter. Easter is steeped in the Babylonian Mysteries, the single most evil idolatrous system ever invented by Satan! All throughout the prophetic Scriptures, we see God declaring His final judgment upon wicked Babylon! Yet, every year, Christian pastors intone "Easter" as though it were Christian. Many Independent Baptist preachers have begun referring to this day celebrating Jesus' resurrection as "Resurrection Sunday", in order to separate the day from the pagan celebration. The Babylonian goddess, Ishtar, is the one for whom Easter is named; ["Pagan Traditions of Holidays", p. 9] in reality, she was Semiramis, wife of Nimrod, and the real founder of the Satanic Babylonian Mysteries. After Nimrod died, Semiramis created the legend that he was really her Divine Son born to her in a Virgin Birth. She is considered to be the co-founder of all occult religions, along with Nimrod. Easter - the day of Ishtar - is celebrated widely among various cultures and religions on earth. 1. Babylon - Ishtar (Easter) also called the Moon Goddess 2. Catholics - Virgin Mary (Queen of Heaven) 3. Chinese - Shingmoo 4. Druids - Virgo Paritura 5. Egypt - Isis 6. The Pagan Ephesians - Dianna 7. Etruscans - Nutria 8. Germans (Ancient) - Hertha 9. Greeks - Aphrodite/Ceres10. India - Isi/Indrani11. Ancient Jews - Ashtaroth (Queen of Heaven)12. Krishna - Devaki13. Rome - Venus/Fortuna14. Scandinavians - Disa15. Sumerians - Nana ["America's Occult Holidays", Doc Marquis and Sam Pollard] The Babylonians celebrated the day as the return of Ishtar (Easter), the goddess of Spring. This day celebrated the rebirth, or reincarnation, of Nature and the goddess of Nature. According to Babylonian legend, a huge egg fell from heaven, landing in the Euphrates River. The goddess, Ishtar (Easter) broke out of this egg. Later, the feature of an egg nesting was introduced, a nest where the egg could incubate until hatched. A "wicker" or reed basket was conceived in which to place the Ishtar egg. The Easter Egg Hunt was conceived because, if anyone found her egg while she was being "reborn", she would bestow a blessing upon that lucky person! Because this was a joyous Spring festival, eggs were colored with bright Spring colors. [Ibid.] The Easter Bunny "The Goddess' totem, the Moon-hare, would lay eggs for good children to eat... Eostre's hare was the shape that Celts imagined on the surface of the full moon..." ["Pagan Traditions of Holidays", p. 10.] Do not bother to tell me that bunnies do not lay eggs, for I know that; we are dealing with a legend here, and an occult legend at that. These types of legends traditionally play loose and fast with facts. Thus, "Easter" - Eostre, or Ishtar - was a goddess of fertility. Since the bunny is a creature that procreates quickly, it symbolized the sexual act; the egg symbolized "birth" and "renewal". Together, the Easter Bunny and Easter Egg symbolizes the sex act and its offspring, Semiramis and Tammuz. Thus, it is a very serious spiritual matter, indeed, when christian churches incorporate "Resurrection Eggs" as part of their Easter celebration. At the very least, these churches are confusing the minds of their precious young children, by blurring the dividing line between pagan symbols and their meanings and Christian meanings of Resurrection Day. Young children who participated in "Resurrection Eggs" in church will be conditioned later in their life to accept the fullness of the pagan tradition revolving around the same symbols. At worst, a church participating in the pagan Easter tradition by promoting "Resurrection Eggs" and perhaps an Easter Egg Hunt, is guilty of combining Christianity with paganism, the very lethal cocktail the Lord Jesus will always reject! Remember our key verse: "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing" If your church has "Resurrection Eggs", that is a church you should consider leaving immediately; if the Senior Pastor is Liberal enough to use "Resurrection Eggs" in his Resurrection Day celebrations, he is probably Liberal in Doctrine and Theology, but may not be far enough along for you to see it yet. Other Pagan Ingredients Easter Offerings are derived from the tradition where the priests and priestesses would bring offerings to the pagan temples for Easter. They brought freshly-cut Spring flowers and candies to place on the altar of the idol they worshipped. They would also bake Hot Cross Buns, decorating them with crosses symbolizing the cross of Wotan, or some other pagan god; these crosses were not originally the cross of Jesus Christ. This is another instance where Satan counterfeited a pagan tradition that could later be passed off as "Christian" in a church seriously compromised by Syncretization. In fact, the first instance of Hot Cross Buns can be traced back to about 1,500 BC, to Cecrops, the Founder of Athens [Marquis, p. 18] Later pagans used not just the shape of a Pentalpha star, but also the Hot Cross Bun. Another popular Easter offering were freshly made or purchased clothes! The priests would wear their best clothes, while the Vestal Virgins would wear newly-made white dresses. They would also wear headgear, like bonnets, while many would adorn themselves in garlands of Spring flowers. They would carry wicker baskets filled with foods and candies to offer to the pagan gods and goddesses. Easter Sunrise Services were originated by the priest serving the Babylonian Ishtar to symbolically hasten the reincarnation of Ishtar/Easter. Once again, we see how Satan knew that Jesus' rising from the grave would be discovered in the early sunrise hours, and that the Christian Church would want to hold Sunrise Services to celebrate. Satan and his demons know and believe God's Word and its prophecies literally, and they are allowed a certain amount of foreknowledge. Just as Satan counterfeited the Divine birth of a male child to a Virgin Mother fully 1,000 years before Jesus was actually born, so he counterfeited this Sunrise Service.Lent is purely pagan, and yet has been accepted by the Roman Catholic Church and apostate christian churches as "christian". If the church you are attending celebrates Lent, you need to inform the Senior Pastor of the pagan roots of this tradition; if he will not listen you should leave that church, for if they will accept Lent as "Christian", you can bet they are very Liberal in critical Biblical areas as well. Lent is a commemoration of Tammuz' death; the legend of his death says that he was killed by a wild boar when he was 40 years old. Therefore, Lent celebrates 1 day for each year of Tammuz' life. [Marquis, "America's Occult Holidays"] Participants are to express their sorrow over Tammuz' untimely death by weeping, fasting, and self-chastisement. Lent was commemorated for exactly 40 days prior to the celebration of Ishtar/Esotre and other goddesses by the following cultures: Babylonians, Roman Catholics, Koordistan, Mexicans, Ancient Israel, and today, Liberal, apostate Protestant churches. We can see God's anger over this commemoration of Lent in Ezekiel 8:14-18; God's judgment for this commemoration is described in Ezekiel 9, a chapter we suggest you read carefully, for God has stated that He will similarly punish any nation who does not "hear and obey" His commands (Jeremiah 12:17). b. April 1 - All Fool's Day, precisely 13 weeks since New Year's Day! c. April 19 - May 1 - Blood Sacrifice To The Beast, a most critical 13-day period. Fire sacrifice is required on April 19. April 19 is the first day of the 13-day Satanic ritual day relating to fire - the fire god, Baal, or Molech/Nimrod (the Sun God), also known as the Roman god, Saturn (Satan/Devil). This day is a major human sacrifice day, demanding fire sacrifice with an emphasis on children. This day is one of the most important human sacrifice days, and as such, has had some very important historic events occur on this day. Remember, the Illuminati considers war to be a most propitious way to sacrifice, for it kills both children and adults. Some of the very important historic dates that were staged according to this blood sacrifice day are: (1). April 19, 1775 - Battle of Lexington & Concord, which made the Masonic-led Revolutionary War inevitable (2). April 19, 1943 - After trapping the last Jewish Resistance Fighters in a storm drain in Warsaw, and holding them for several days, Nazi Storm Troopers began to pour fire into each end of the storm drain, using flame-throwers. They continued pouring the fire into the drain until all fighters were dead. Blood sacrifice brought about by a fiery conflagration. (3) April 19, 1993 - 50 years later, to the day, government troops, tanks, and other military equipment stormed the compound of David Koresh and his followers at Waco, Texas. Certainly, this operation fulfilled the basic requirements for a human sacrifice: trauma, fire, and young sacrificial victims. (4) April 19, 1995 - Oklahoma City bombing - Once again, many young children were killed this day April 19 of any year in the 20th Century is a day of fearful contemplation, for it seems that, as we head into the final stretch of time, Satan is becoming more and more bold, and is using April 19 more often. d. April 30 - May 1 - Beltaine Festival, also called "Walpurgis Night". This is the highest day on the Druidic Witch's Calendar, while May 1 is the Illuminati's second most sacred holiday. Human sacrifice is required. Since the celebration officially began the night before Beltaine, the tradition has developed among occultists to celebrate Beltaine as a 2-day ceremony. This tradition was strong enough that Adolf Hitler decided to kill himself on April 30 at 3:30pm, thus creating a "333" and placing his suicide sacrifice within the Beltaine time frame. Great bonfires are lit on the Eve of Beltaine, April 30, in order to welcome the Earth Goddess. Participants hope to gain favor with this goddess so she will bless their families with procreative fertility. We find it interesting that the Royal House of Windsor lights a Beltaine "Balefire" every year ["America's Occult Holidays", Doc Marquis, p. 30] The "Maypole" originated from the celebration of Beltaine. Since fertility is being asked of the Earth Goddess, the Maypole is the phallic symbol and the circular dance around the pole forms the circle that is symbolic of the female sex organ. Four six-foot alternating red and white ribbons were connected to the pole; the men would dance counterclockwise, while the ladies danced clockwise. The union of the intertwining red and white ribbons symbolized the act of copulation - remember, this is a "fertility" celebration day! To demonstrate their occult, Illuminist ties, Communists have always celebrated "May Day". If you have not been taught how the Illuminati created Communism, and for which purpose, you need to hear our Seminar 2, "America Determines The Flow of History". 3. Summer Solstice - 13 weeks When the sun reaches its northernmost point in its journey across the sky a. June 21 - 22 - Summer Solsticeb. June 21 - Litha is one of the Illuminati's Human Sacrifice Nights c. July 4, America's Independence Day, is 13 days after Day of Litha and 66 days from April 30d. July 19 - 13 days before Lughnasa e. July 31 - August 1 - Lughnasa, Great Sabbat Festival. August - One of the Illuminati's Human Sacrifice Nights 4. Autumnal Equinox - 13 weeks Minor Sabbath but does require human sacrifice a. September 21 Mabon - one of the Illuminati's Human Sacrifice Nights b. September 21 -22 - Autumnal Equinox From this date through Halloween, occultists believe the veil separating the earthly dimension from the demonic realm gets progressively thinner, with the thinnest night being October 31; this thinning of the separating veil makes it easier for the demonic realm to enter the earthly dimension. Thus, on Halloween, evil spirits, ghosts, witches, hobgoblins, black cats, fairies, and demons of all sorts were believed to be running amok across the land. They had to be back in their spiritual dimension before midnight, Halloween, for the separating veil would then get thicker. Once again, I reiterate, this is occult belief, not mine! October is a most propitious month to the Illuminati. c. October 31 - Samhain Also known as Halloween, or All Hallows Eve as designated by the Catholic Church. This date is the Illuminati's highest day of human sacrifice Halloween has been changed over the past 30 years in two important ways. First, children have been encouraged to participate by donning such inoffensive costumes as Barbie, Wonder Woman, Batman and Superman. Secondly, adult costuming and parties have reached a tremendous apex and has become a most macabre day of celebration. Historically, Halloween is the deadliest holiday ever celebrated in human history. This Satanic night is dedicated to the Celtic Lord of the Dead, also symbolized by the Horned-god and the Stag-god. The Druids celebrated Samhain as a 3-day fire festival, building huge bonfires, thought to ward off demons that roamed around; additionally, the fires provided the means by which the required human sacrifice would be presented to the sun god. In enormous wicker baskets, the priests caged both human and animal sacrifices, which they then lowered into the flames. The priests would carefully watch the manner in which the victim died in order to predict whether the future held good or evil. ["Pagan Traditions of the Holidays", p. 71] Origin of Popular Halloween Traditions Sweets and Trick or Treat This pagan practice is over 2,000 years old. For the sake of their safety and well-being, people put outside their home sweets, the best mutton legs, vegetables, eggs, and poultry, honey and even wine, so the wandering evil spirits would consume them on their way back to the netherworld. Failure to "treat" these evil spirits might result in a curse being put on the home! The people literally believed that, when these spirits came to your door, they would trick you if you did not treat them. "The American version of Halloween came from Ireland ... The potato famine in 1840 brought thousands of immigrants from the Emerald Isle. With them came goblins, jack-0-lanterns, bonfires, apples, nuts, and pranks ... The Irish are also responsible for bringing trick or treating to great popularity in America. In Ireland on October 31, peasants went from house to house to receive offerings to their Druid god, Muck Olla. This procession stopped at each house to tell the farmer his prosperity was due to the benevolence of Muck Olla ... or else misfortune might befall the farmer and his crops. Few farmers risked any such displeasure of the pagan deity, so the procession returned home with eggs, butter, potatoes, and in some cases, coins ... To the Irish farmers this was no joke; they greatly feared the Celtic god might destroy their homes and barns ... Trick or treat is part of this pagan heritage." ["Pagan Traditions of the Holidays". p. 78-79]. Horrifying Costumes People would also take burning wisps from the bonfire and wave them around to frighten the many evil spirits roaming the earth; in case the burning wisp alone would not work, revelers clothed themselves in the most hideous and terrifying costumes. These people believed that, if you dressed in a terrifying costume and went trooping around with the spirits all night, they would think you were one of them and would leave you alone. ["Halloween and Satanism", Phil Philips, p. 26-27] Huge Bonfires Satan's obsession with fire has produced human obsession with building huge bonfires. As we stated earlier, these bonfires were practical, in that they provided the means by which the priests sacrificed the human and animal sacrifices so crucial to Halloween. When the last fires died out, people would race each other down the hills shouting, "The Devil gets the last one down". [Philips, p. 27-28] Divinations Samhain (Halloween) was also the time to engage the Devil's assistance in divining the future. Questions concerning marriage, luck, health, and the time of one's death were most popular subjects of divination. In Scotland, young people assembled for games and pulled shoots out of the ground to ascertain which of them would marry during the coming year, and in what order the marriages should occur. Snap Apple Night Apples have long been a token of love and fertility. At Halloween parties, people bobbed for apples in tubs of water. If a boy came up with an apple between his teeth, he was assured of the love of his girl. The Snap Apple game was one in which the boys delighted. Each boy, in his turn, would spring up to attempt to bite an apple that was being twirled on the end of a stick; the first boy to succeed would be the first to marry. Apple seeds were also used to tell fortunes. Peeling an apple in one long piece was supposed to tell a young girl about her future. The girl would swing the apple peal three times around her head, then throw it over her left shoulder. If the peeling fell unbroken, the girl would examine the shape into which it fell to see if she could ascertain the initials of her future husband! Witch's Familiar Spirits Owls, bats, cats and toads are an essential part of Halloween, and for a very good reason: they are known as "the witch's familiars". A divining familiar was the species of animal whose shape Satan would assume to aid the witch in divining the future. A witch would closely watch the animal's movements - whether slow or fast - and she would see the direction in which the animal moved and the kinds of sounds it made, in order to foretell the length of life and/or an impending illness. Other "familiar spirit" shapes include hens, geese, small dogs, rats, butterflies, wasps crickets, and snails. Witches considered these creatures to be demon-possessed and controlled. If you look closely at most Halloween decorations, you will see these animals, but now you know they represent demon possessed creatures! ["Pagan Traditions of Holidays", p. 75-76] Jack-O-Lantern and Trick-or-Treat Various names for Jack-O-Lantern were 'Lantern Men', 'Hob-O-Langer', and "Will-O-The-Wisp". The 'Lantern Men' got their name from pale eerie lights that appeared over bogs and marshes in England. These ghostly lights, which bobbed along like a lantern in someone's hand, were called 'Corpse Candles'. Candles were said to be signals from the souls of men lost at sea. ["Halloween and Satanism", Philips, p. 33-34] Celts often hollowed out a turnip and carved a grotesque face on it to fool demons. They carried such lanterns to light their way in the dark and to ward off evil spirits ... While the turnip continues to be popular in Europe today, the pumpkin has replaced it in America. 'Jack' is a nickname for 'John', which is a common slang word meaning 'man'. Jack-O-Lanterns literally means 'man with a lantern'. [Pagan Traditions of the Holidays", p. 79-80] Druid Trick-or-Treat The Druids originated the practice of hollowing out the Jack-O-Lanterns and filling them with human fat. Whenever a raiding party came to a home to demand of the husband that someone inside be surrendered as a human sacrifice, they would light a Jack-O-Lantern filled with human fat; if the husband relented and provided one of his loved ones as a sacrifice, the Druid party would leave Jack-O-Lantern on the porch. This lantern would be tell the other raiding parties and the demonic host that this party had surrendered a human for sacrifice and that the remaining people inside were to be left alone. Guaranteeing that no one else in the house would be killed that night was the "Treat". If the husband refused to surrender one of his loved ones, a "Trick" would be placed upon the house. The members of the raiding party would draw a large hexagram using human blood on the front door; they got the blood for the hexagram from a dead body they dragged around with them using a cabletow. The demonic host would be attracted to this hexagram and would invade the house, causing one or more of the inhabitants to either go insane or die from fright. ["America's Occult Holidays", p. 20] This is the true origin of "Trick-or-Treat" and the Jack-O-Lantern. Do you really want to take your kids "Trick-or-Treating"? Forbidden Practices Specially Associated With Halloween God lists Satanic practices that He absolutely forbids, on the pain of death! Every one of them is uniquely associated with Halloween! 1. Enchantment - Act of influencing by charms and incantation using the practice of magical arts. 2. Witchcraft - Dealing with demonic spirits, using their prescribed methods, commonly called rituals and the "magick arts". The Bible forbids it, as in Galatians 5:19-20. Today, thanks to "Harry Potter and The Lord of the Rings, witchcraft is skyrocketing in popularity. TV shows that depict witches are "Bewitched" and "Buffy The Vampire Slayer", to just mention a couple. Go to a video store sometime and walk down the "Horror" aisle, where you will see the popularity of Witchcraft in America today. 3. Sorcery - Use of power gained from the prescribed rituals demanded by the demonic host. Once the witch or wizard performs the particular ritual correctly, the demonic host is required to provide the power to accomplish that action desired by the witch. 4. Divination - Fortune telling and seeing into the future. God wants us to trust in Him and His power, and not worry about tomorrow. Satan, on the other hand, loves to get people consumed by the idea that they can know what lies ahead of them. 5. Wizardry - The art or practices of a wizard, sorcery. A wizard or witch is one skilled in the magick arts, a sorcerer. 6. Necromancy - Communication with the dead. Specifically, conjuring up the spirits of the dead for purposes of magically revealing the future or influencing the course of events. 7. Charm - The practice of putting a spell on someone in order to change or control their mind and/or behavior. Wizards love to get their enemies "one-on-one" because they can "charm" them through the use of ritual done before the meeting, and by the demonic host residing within him. Adolf Hitler followed this practice closely as he dealt with the leaders of Europe, Britain, and Russia. British Prime Minister Chamberlain was totally charmed by Hitler as he sought to appease the German dictator in Munich in 1938; Chamberlain was so totally "charmed" by Hitler, he enthusiastically proclaimed after returning from Munich that he had achieved "peace in our time". When dealing with a powerful member of the Illuminati, do not attempt to meet with him, nor place any confidence in the testimony of people who have met with him. A "charm" ritual is easily performed and results in the leader exuding confidence, character, and sincerity they most assuredly do not possess. 8. Stargazing or Astrology - Divination of the supposed influence of the stars and other heavenly bodies upon human lives and the affairs of nations. Occultists literally order their lives according to Astrology and numerics. 9. Soothsaying - foretelling events and prophesying through a spirit other than the Holy Spirit. 10. Prognostication - To foretell from signs and symptoms, also prophesying without the Holy Spirit. 11. Magic - Tapping into the power of the demonic realm through the use of prescribed ritual so that the action carried out is accomplished through demonic power. All these activities are uniquely associated with the activities and traditions of Halloween! Christians have no business participating in Halloween. To do so is to act against a great number of Scriptures in which God uses the strongest possible language to forbid it. In fact, in most instances, God decreed that people practicing these activities be put to death! Yet, we see many churches having Halloween parties in which many of these pagan practices are followed! The Apostle Paul gave us strong warning that should stop us dead in our tracks. Listen: "Let no one delude and deceive you with empty excuses and groundless arguments for these sins, for through these things the wrath of God comes upon the sons of rebellion and disobedience." Ephesians 5:6 Stop listening to people giving you "empty excuses and groundless arguments for these sins", for if you go ahead and participate in this most evil holiday, God shall surely not look away. One final note on Halloween: if you have been paying attention, you will know that these practices form the heart and soul of the Harry Potter novels and movies. Harry Potter is a wizard, and he comes from a family of witches and wizards [Generational Witchcraft]. His entire existence within these novels revolves around the Hogwarts School of Wizardry and Witchcraft, where Harry and his friends learn all of these 11 forbidden practices.
from CuttingEdge Website As we have repeatedly stated, the Satanist believes that numbers contain inherent power. Thus, they literally order their lives by occult numerology - such numerology also is a key component in astrology, another system of divining that Satanists observe very closely. The occult calendar is divided into four…
- naves-topical-bible.comTophet in the Bible | Nave's Concordance
Bible verses on Tophet from Nave's Topical Bible Concordance.
…of Hinnom 2 Kings 23:10 And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. ⇒Bible Encyclopedia for TOPHETH. Jewish children passed through the fire to the god…
- issyk-kulexhibition.comISSYK-KUL 2024 | Home page
Exhibition 2017
…PHOTOGRAPHY" Today: Saturday 23 May 2026 Closing Date : Tuesday 14 May 2024 Home Page RulesEntry FeeJuryStatus ResultsLast Salon ResultsIssyk-kul 2024Issyk-kul 2022Issyk-kul 2021Issyk-kul 2020ContactAbout English Calendar Closedclosing: 14 May 2024judging: 28 May 2024notification: 04 Jun 2024Catalogue online: 27 Jul 2024 Section(s) 61. Open Monochrome2. Open Color3…
SponsoredSuper Weapon NewsNews that will melt your face.- bibleatlas.orgBible Map: Topheth
In the beginning God created the heavens and the earth.
…Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.Jeremiah 7:31 They have built the high places of Topheth, which is in the valley of the son of Hinnom, to…