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The
Devil& THE
Goddess
Gyrus
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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
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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/
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
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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 ,
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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 -
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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
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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
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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
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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
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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
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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
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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
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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)
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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
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. 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
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. 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.
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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)
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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.
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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.
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, 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)
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, 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, , , , , : , ,
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, .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 .
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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
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, , 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)
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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
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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.
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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 )
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. 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
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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
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, .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,
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. 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)
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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.
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. 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)
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( ), , . 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
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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, , ,
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, .
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,
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.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 ,
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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)
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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 , .
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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)
* **
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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