huckelberry wrote:Literary device? I understand your question though parable would be a more common Biblical device than symbolic metaphor. A parable might be a story with purely fictional events. It is also possible for real events to be told as a parable. I think the Biblical writers are much inclined to tell history in that manner.
I can agree with you if you're suggesting the supernatural elements of the Bible need not be taken literally in order for certain parts--such as the gospels--to present a powerful example of morality, tolerance, and forgiveness. ...
Reading Jack London --- instead of the Bible:
The Strength Of The Strong of Jack London (First published in Hampton's Magazine – 1911) “Parables don’t lie, but liars will parable.”—Lip-King. (=Kipling... one of London's favourite poets.)
Old Long-Beard paused in his narrative, licked his greasy fingers, and wiped them on his naked sides where his one piece of ragged bearskin failed to cover him. Crouched around him, on their hams, were three young men, his grandsons, Deer-Runner, Yellow-Head, and Afraid-of-the-Dark. ... “It was a strange thing—the money. It was like the Bug’s songs. It seemed all right, but it wasn’t, and we were slow to understand. Dog-Tooth began to gather the money in. He put it in a big pile, in a grass house, with guards to watch it day and night. And the more money he piled in the house the dearer money became, so that a man worked a longer time for a string of money than before. ... “So said Hair-Face, and they killed him, because, they said, he was a wild man and wanted to go back and live in a tree. It was very strange. Whenever a man arose and wanted to go forward all those that stood still said he went backward and should be killed. And the poor people helped stone him, and were fools. We were all fools, except those who were fat and did no work. ... Long-Beard dipped into the bear-carcass and sucked with toothless gums at a fist of suet. “Some day,” he said, wiping his hands on his sides, “all the fools will be dead and then all live men will go forward. The strength of the strong will be theirs, and they will add their strength together, so that, of all the men in the world, not one will fight with another. There will be no guards nor watchers on the walls. And all the hunting animals will be killed, and, as Hair-Face said, all the hill-sides will be pastured with goats and all the high mountain valleys will be planted with corn and fat roots. And all men will be brothers, and no man will lie idle in the sun and be fed by his fellows. And all that will come to pass in the time when the fools are dead, and when there will be no more singers to stand still and sing the ‘Song of the Bees.’ Bees are not men.”
Read the whole story here. It is worth to read. As Jack London in general...
Those who read and study Jack London's life, works, and times become inspired. He is read worldwide more than any other American author—living or deceased—and is considered by many to be America's finest author. His work exemplifies traditional American values and captures the spirit of adventure and human interest.
London is most noted for his books The Call of the Wild, White Fang, and The Sea-Wolf, and a his short stories, such as "To Build a Fire," "The Law of Life," "The White Silence." To Build a Fire is one of the world's most memorable stories, plunges its readers into Arctic cold more treacherous than anything they have ever imagined. But not all of Jack London's best tales are of the North. They also transport readers to the fragrant isles of the Pacific, the verdant valleys of California, and the awesome danger of the high seas. Drama, suspense, humor, even romance—find it all in this collection of treasured tales. His literary output was over fifty books of novels, stories, journalism, and essays. All in all, it is quite astonishing the extraordinary range London's writings cover.
- Whenever a poet or preacher, chief or wizard spouts gibberish, the human race spends centuries deciphering the message. - Umberto Eco - To assert that the earth revolves around the sun is as erroneous as to claim that Jesus was not born of a virgin. - Cardinal Bellarmine at the trial of Galilei
1 Samuel 29:1-11 The entire Philistine army mobilized at Aphek, and the Israelites camped at the spring in Jezreel. Tthe Philistine rulers were leading out their troops in groups of hundreds and thousands, David and his men marched at the rear with King Achish. The Philistine commanders wanted to know what the Hebrews were doing there? Achish told them that this is David, the servant of King Saul of Israel. He’s been with his man for years. King Achish says that he never found a single fault with David from the day he arrived.
The Philistine commanders were angry and wanted David sent back to the town Achish gave him. They didn't want David fighting with them because he could turn against them in battle and becomes an adversary? They knew that this the same David about whom the women of Israel sing in their dances,
‘Saul has killed his thousands, and David his ten thousands’?”
Achish finally summoned David and said to him, “I swear by the Lord that you have been a trustworthy ally. I think you should go with me into battle, for I’ve never found a single flaw in you from the day you arrived until today. But the other Philistine rulers won’t hear of it. Please don’t upset them, but go back quietly.”
“What have I done to deserve this treatment?” David asked. “What have you ever found in your servant, that I can’t go and fight the enemies of my lord the king?” But Achish insisted, “As far as I’m concerned, you’re as perfect as an angel of God. But the Philistine commanders are afraid to have you with them in the battle. Now get up early in the morning, and leave with your men as soon as it gets light.”
David and his men headed back into the land of the Philistines, while the Philistine army went on to Jezreel.
Young's Literal Translation (YLT)
1 And the Philistines gather all their camps to Aphek, and the Israelites are encamping at a fountain which [is] in Jezreel,
2 and the princes of the Philistines are passing on by hundreds, and by thousands, and David and his men are passing on in the rear with Achish.
3 And the heads of the Philistines say, `What [are] these Hebrews?' and Achish saith unto the heads of the Philistines, `Is not this David servant of Saul king of Israel, who hath been with me these days or these years, and I have not found in him anything [wrong] from the day of his falling away till this day.'
4 And the heads of the Philistines are wroth against him, and the heads of the Philistines say to him, `Send back the man, and he doth turn back unto his place whither thou hast appointed him, and doth not go down with us into battle, and is not to us for an adversary in battle; and wherewith doth this one reconcile himself unto his lord -- is it not with the heads of those men?'
5 Is not this David, of whom they answer in choruses, saying, Saul hath smitten among his thousands, and David among his myriads?'
6 And Achish calleth unto David, and saith unto him, `Jehovah liveth, surely thou [art] upright, and good in mine eyes is thy going out, and thy coming in, with me in the camp, for I have not found in thee evil from the day of thy coming in unto me till this day; and in the eyes of the princes thou art not good;
7 and now, turn back, and go in peace, and thou dost do no evil in the eyes of the princes of the Philistines.'
8 And David saith unto Achish, `But what have I done? and what hast thou found in thy servant from the day that I have been before thee till this day -- that I go not in and have fought against the enemies of my lord the king?'
9 And Achish answereth and saith unto David, `I have known that thou [art] good in mine eyes as a messenger of God; only, the princes of the Philistines have said, He doth not go up with us into battle;
10 and now, rise thou early in the morning, and the servants of thy lord who have come with thee, when ye have risen early in the morning, and have light, then go ye.'
11 And David riseth early, he and his men, to go in the morning, to turn back unto the land of the Philistines, and the Philistines have gone up to Jezreel.
One of the most overlooked ingredients in the working of magic is the accumulation and subsequent direction of force toward an effective end.
Altogether too many would‐be witches and warlocks will perform a ritual, and then go about with tremendous anxiety waiting for the first sign of a successful working. For all intent and purpose, they might as well get down on their knees and pray, for their very anxiety in waiting for the desired results only nullifies any real chance of success.
Furthermore, with this attitude, it is doubtful that enough concentrated energy to even perform a proper ceremony could be stored up in the first place.
To dwell upon or constantly complain about the situation upon which your ritual would be based only guarantees the weakening of what should be ritualistically directed force, by spreading it thin and diluting it. Once the desire has been established strongly enough to employ the forces of magic, then every attempt must be made to symbolically give vent to these wishes IN THE PERFORMANCE OF THE RITUAL—NOT before or after!
The purpose of the ritual is to FREE the magician from thoughts that would consume him, were he to dwell upon them constantly. Contemplation, daydreaming and constant scheming burns up emotional energy that could be gathered together in a dynamically usable force; not to mention the fact that normal productivity is severely depleted by such consuming anxiety.
The witch who casts her spells between long waits by the telephone, anticipating her would‐be lover’s call; the destitute warlock who invokes Satan’s blessing, then waits on pins and needles for the check to arrive; the man, saddened by the injustices wrought upon him, who, having cursed his enemy, plods his way, long of face, and furrowed of brow—all are common examples of misdirected emotional energy.
Small wonder that the “white” magician fears retribution after casting an “evil” spell!
Retribution, to the guilt‐ridden sender, would be assured, by their very conscience-stricken state!
E. The Balance Factor
The Balance Factor is an ingredient employed in the practice of ritual magic which applies to the casting of lust and compassion rituals more than in the throwing of a curse. This ingredient is a small, but extremely important one.
A complete knowledge and awareness of this factor is an ability few witches and warlocks ever attain. This is, simply, knowing the proper type of individual and situation to work your magic on for the easiest and best results. Knowing one’s own limitations is a rather odd bit of introspection, it would seem, for a person who should be able to perform the impossible; but under many conditions it can make the difference between success and failure.
If, in attempting to attain your goal through either greater or lesser magic, you find yourself failing consistently, think about these things: Have you been the victim of a misdirected, overblown ego which has caused you to want something or someone when the chances are virtually non‐existent? Are you a talentless, tone‐deaf individual who is attempting, through magic, to receive great acclaim for your unmusical voice? Are you a plain, glamorless witch with oversized feet, nose, and ego, combined with an advanced case of acne, who is casting love spells to catch a handsome young movie star? Are you a gross, lumpy, lewd‐mouthed, snaggle‐toothed loafer who is desirous of a luscious young stripper?
If so, you’d better learn to use the balance factor, or else expect to fail consistently!
To be able to adjust one’s wants to one’s capabilities is a great talent, and too many people fail to realize that if they are unable to attain the maximum, “a half a loaf can be better than none.” The chronic loser is always the man who, having nothing, if unable to make a million dollars, will reject any chance to make fifty thousand with a disgruntled sneer.
One of the magician’s greatest weapons is knowing himself; his talents, abilities, physical attractions and detractions, etc., and when, where, and with whom to utilize them!
The man with nothing to offer, who approaches the man who is successful with grandiose advice and promise of great wealth, has the alacrity of the flea climbing up the elephant’s leg with the intention of rape!
The aspiring witch who deludes herself into thinking that a powerful enough working will always succeed, despite a magical imbalance, is forgetting one essential rule: MAGIC IS LIKE NATURE ITSELF, AND SUCCESS IN MAGIC REQUIRES WORKING IN HARMONY WITH NATURE, NOT AGAINST IT.
1 Person performing ritual stands facing the altar and symbol of Baphomet throughout ritual, except when other positions are specifically indicated.
2 If possible, altar should be against west wall.
3 In rituals performed by one person the role of priest is not required. When more than one person is involved in the ceremony, one of them must act as priest. In a private ritual the sole performer follows the instructions for the priest.
4 Whenever the words “Shemhamforash!” and “Hail Satan!” are spoken by the person acting as priest, the other participants will repeat the words after him. The gong is struck following the other participants’ response to “Hail Satan!”
5 Conversing (except within the context of the ceremony) and smoking are prohibited after the bell is rung at the beginning, until after it is again rung at the end of the ritual.
6 The Book of Belial contains the principles of Satanic magic and ritual. Before attempting the rituals in the Book of Leviathan, it is imperative that you read and understand the complete Book of Belial. Until you have done so, no degree of success can be expected from the thirteen steps which follow.
B. THE THIRTEEN STEPS
(See Devices Used in a Satanic Ritual for detailed instructions.) 1
Dress for ritual.
2 Assemble devices for ritual; light candles and shut out all outside light sources; place parchments to right and left of the altar as indicated.
3 If a woman is used as the altar she now takes her position—head pointing south, feet pointing north.
4 Purification of the air by ringing of the bell.
5 “Invocation to Satan” and “Infernal Names” which follow (see Book of Leviathan) are now read aloud by priest. Participants will repeat each Infernal Name after it has been said by priest.
6 Drink from chalice.
7 Turning counter‐clockwise, the priest points with the sword to each cardinal point of the compass and calls forth the respective Princes of Hell: Satan from the south, Lucifer from the east, Belial from the north, and Leviathan from the west.
8 Perform benediction with the phallus (if one is used).
9 Priest reads aloud appropriate invocation for respective ceremony: Lust, Compassion, or Destruction (see Book of Leviathan).
10 In the case of a personalized ritual this step is extremely important. Solitude is compatible with the expressing of the most secret desires, and no attempt to “hold back” should be made in the acting out, verbalizing, or casting of images pertaining to your desires. It is at this step that your “blueprint” is drawn, wrapped, and sent off to the recipient of your working.
1 Samuel 30:1-31 When David and his men came to Ziklag the third day, the Amalekites had come to fight in the Negev and Ziklag. They had destroyed Ziklag, setting it afire. They captured the women and all who were in it, without killing anyone, and went their way. David and his men came to the city and saw that it was burned. Their wives and sons and daughters had been taken away. David and the people with him cried out in a loud voice until they had no more strength to cry. David’s two wives had been taken, Ahinoam of Jezreel, and Abigail who had been the wife of Nabal of Carmel. David was very troubled because the people talked about killing him with stones. For all the people were very angry in their sorrow for their sons and daughters. But David received strength from the Lord his God.
David said to Abiathar the religious leader, son of Ahimelech, “Bring me the linen vest.” So Abiathar brought the linen vest to David. Then David asked the Lord if he should pursue the Amalekites and fight? The Lord told David to go after them. They will catch them and save all the people. David and the 600 men who were with him went out and came to the river of Besor. 200 were too tired to cross the river of Besor and stayed behind. 400 continued on...
They found an famished Egyptian in the field and brought him to David. He was given bread and water. He was also given a piece of a fig loaf and two vines of dried grapes. He had not eaten bread or drunk water for three days and three nights. David said to him to who he belonged and where he was from. This Egyptian answered that he is a young man of Egypt, a servant of an Amalekite. His owner left him behind when he became sick three days ago. They had gone to fight in the Negev of the Cherethites, and in the land of Judah, and in the Negev of Caleb. they burned Ziklag with fire. Then David asked him if he will take David down to his army? And he said, “Promise me by God that you will not kill me or give me to my owner, and I will bring you down to this army.”
When he had taken David down, he saw the soldiers spread over all the land. They were eating and drinking and dancing because of all the good things they had taken from the land of the Philistines and the land of Judah. And David killed them from the evening until the evening of the next day. None of them got away, except 400 young men who ran away on camels. David took back all that the Amalekites had taken, and saved his two wives. Nothing was missing, small or large, sons or daughters, food or anything that had been taken. David returned with all of it. And he took all the sheep and cattle. The people drove those animals in front of him, and said, “This is what belongs to David.”
David came to the 200 men who had been too tired to follow him and had been left at the river of Besor. They went out to meet David and the freed people with him. David came near the people and said hello to them. Then all the troublemakers who had gone with David said, “They did not go with us. So we will not give them anything of what we have taken, except for each man’s wife and children. Each man may take them and go.” David said, “You must not do so with what the Lord has given us, my brothers. He has kept us safe and has given us the army that came against us. Who would listen to you about this? The share of those who stay by our things will be the same as the share of those who go to the battle. They will share and share alike.” He made it a law for Israel from that day to this.
When David came to Ziklag, he sent some of the spoil he had taken in battle to the leaders of Judah, his friends. He said that here is a gift from what was taken from those who hate the Lord. It is for those in Bethel, Ramoth of the Negev, Jattir, Aroer, Siphmoth, Eshtemoa, and Racal. It is for those in the cities of the Jerahmeelites, the cities of the Kenites, Hormah, Borashan, Athach, Hebron, and all the places where David and his men have gone many times.
Young's Literal Translation (YLT)
1 And it cometh to pass, in the coming in of David and his men to Ziklag, on the third day, that the Amalekites have pushed unto the south, and unto Ziklag, and smite Ziklag, and burn it with fire,
2 and they take captive the women who [are] in it; from small unto great they have not put any one to death, and they lead away, and go on their way.
3 And David cometh in -- and his men -- unto the city, and lo, burnt with fire, and their wives, and their sons, and their daughters have been taken captive!
4 And David lifteth up -- and the people who [are] with him -- their voice and weep, till that they have no power to weep.
5 And the two wives of David have been taken captive, Ahinoam the Jezreelitess, and Abigail wife of Nabal the Carmelite;
6 and David hath great distress, for the people have said to stone him, for the soul of all the people hath been bitter, each for his sons and for his daughters; and David doth strengthen himself in Jehovah his God.
7 And David saith unto Abiathar the priest, son of Ahimelech, `Bring nigh, I pray thee, to me the ephod;' and Abiathar bringeth nigh the ephod unto David,
8 and David asketh at Jehovah, saying, `I pursue after this troop -- do I overtake it?' And He saith to him, `Pursue, for thou dost certainly overtake, and dost certainly deliver.'
9 And David goeth on, he and six hundred men who [are] with him, and they come in unto the brook of Besor, and those left have stood still,
10 and David pursueth, he and four hundred men, (and two hundred men stand still who have been too faint to pass over the brook of Besor),
11 and they find a man, an Egyptian, in the field, and take him unto David, and give to him bread, and he eateth, and they cause him to drink water,
12 and give to him a piece of a bunch of dried figs, and two bunches of raisins, and he eateth, and his spirit returneth unto him, for he hath not eaten bread nor drunk water three days and three nights.
13 And David saith to him, `Whose [art] thou? and whence [art] thou?' And he saith, `An Egyptian youth I [am], servant to a man, an Amalekite, and my lord forsaketh me, for I have been sick three days,
14 we pushed [to] the south of the Cherethite, and against that which [is] to Judah, and against the south of Caleb, and Ziklag we burned with fire.'
15 And David saith unto him, `Dost thou bring me down unto this troop?' and he saith, `Swear to me by God -- thou dost not put me to death, nor dost thou shut me up into the hand of my lord -- and I bring thee down unto this troop.'
16 And he bringeth him down, and lo, they are spread out over the face of all the earth, eating, and drinking, and feasting, with all the great spoil which they have taken out of the land of the Philistines, and out of the land of Judah.
17 And David smiteth them from the twilight even unto the evening of the morrow, and there hath not escaped of them a man, except four hundred young men who have ridden on the camels, and are fled.
18 And David delivereth all that the Amalekites have taken; also his two wives hath David delivered.
19 And there hath not lacked to them [anything], from small unto great, and unto sons and daughters, and from the spoil, even unto all that they had taken to themselves, the whole hath David brought back,
20 and David taketh the whole of the flock, and of the herd, they have led on before these cattle, and they say, `This [is] David's spoil.'
21 And David cometh in unto the two hundred men who were too faint to go after David, and whom they cause to abide at the brook of Besor, and they go out to meet David, and to meet the people who [are] with him, and David approacheth the people, and asketh of them of welfare.
22 And every bad and worthless man, of the men who have gone with David, answereth, yea, they say, `Because that they have not gone with us we do not give to them of the spoil which we have delivered, except each his wife and his children, and they lead away and go.
23 And David saith, `Ye do not do so, my brethren, with that which Jehovah hath given to us, and He doth preserve us, and doth give the troop which cometh against us into our hand;
24 and who doth hearken to you in this thing? for as the portion of him who was brought down into battle, so also [is] the portion of him who is abiding by the vessels -- alike they share.'
25 And it cometh to pass from that day and forward, that he appointeth it for a statute and for an ordinance for Israel unto this day.
26 And David cometh in unto Ziklag, and sendeth of the spoil to the elders of Judah, to his friends, (saying, `Lo, for you a blessing, of the spoil of the enemies of Jehovah),'
27 to those in Beth-El, and to those in South Ramoth, and to those in Jattir,
28 and to those in Aroer, and to those in Siphmoth, and to those in Eshtemoa,
29 and to those in Rachal, and to those in the cities of the Jerahmeelites, and to those in the cities of the Kenites,
30 and to those in Hormah, and to those in Chor-Ashan, and to those in Athach,
31 and to those in Hebron, and to all the places where David had gone up and down, he and his men.
To Summon One For Lustful Purpose Or Establish A Sexually Gratifying Situation
Leave the area of the altar and remove yourself to that place, either in the same room or without, that will be most conducive to the working of the respective ritual. Then, fashion whatever imagery you possibly can that will parallel in as exact a way possible the situation towards which you strive. Remember, you have five senses to utilize, so do not feel you must limit your imagery to one. Here are devices that may be employed (either alone, or in any combination):
a. graphic imagery such as drawings, paintings, etc.
b. written imagery such as stories, plays, descriptions of desires and eventual outcome of same.
c. acting out the desire in tableau or playet, either as yourself or portraying the role of the object of your desire (transference), using any devices necessary to intensify imagery.
d. any odors relative to the desired person or situation.
e. any sounds or background noises conducive to a strong image.
Intense sexual feeling should accompany this step of the ritual, and after sufficient imagery is obtained, as strong an orgasm as is possible should serve as climax to this step.
This climax should be attained using any masturbatory or auto‐erotic means necessary. After orgasm is obtained, return to the location of the altar and proceed with step #11.
(B)
To Insure Help Or Success For One Who Has Your Sympathy Or Compassion (Including Yourself)
Remain in close proximity of the altar and with as vivid a mental image as possible of the person you wish to help (or intense self‐pity), state your desire in your own terms. Should your emotions be genuine enough, they will be accompanied the shedding of tears, which should be allowed to flow without restraint. After this exercise in sentiment is completed, proceed to step #11.
(C)
To Cause The Destruction Of An Enemy
Remain in the area of the altar unless imagery is more easily obtained in another spot, such as in the vicinity of the victim. Producing the image of the victim, proceed to inflict the destruction upon the effigy in the manner of your choice. This can be done in the following ways:
a. the sticking of pins or nails into a doll representing your victim; the doll may be cloth, wax, wood, vegetable matter, etc.
b. the creation of graphic imagery depicting the method of your victim’s destruction; drawings, paintings, etc.
c. the creation of a vivid literary description of your victim’s ultimate end.
d. a detailed soliloquy directed at the intended victim, describing his torments and annihilation.
e. mutilation, injury, infliction of pain or illness by proxy using any other means or devices desired.
Intense, calculated hatred and disdain should accompany this step of the ceremony, and no attempt should be made to stop this step until the expended energy results in a state of relative exhaustion on the part of the magician. When the exhaustion ensues, proceed to step #11.
11(a) If requests are written, they are now read aloud by the priest and then burned in the flames of the appropriate candle. “Shemhamforash!” and “Hail Satan!” is said after each request.
11(b) If requests are given verbally, participants (one at a time) now tell them to the priest.
He then repeats in his own words (those which are most emotionally stimulating to him) the request. “Shemhamforash!” and “Hail Satan!” is said after each request.
12 Appropriate Enochian Key is now read by the priest, as evidence of the participants’ allegiance to the Powers of Darkness.
13 Ringing of the bell as pollutionary, and then the words “SO IT IS DONE” are spoken by the priest.
END OF RITUAL
C. DEVICES USED IN A Satanic RITUAL
CLOTHING
Black robes are worn by the male participants. The robes may be cowled or hooded, and if desired may cover the face. The purpose in covering the face is to allow the participant freedom to express emotion in the face, without concern. It also lessens distraction on the part of one participant towards another. Female participants wear garments which are sexually suggestive; or all black clothing for older women. Amulets bearing the sigil of Baphomet or the traditional pentagram of Satan are worn by all participants.
Robes are donned by men before entering the ritual chamber, and are worn throughout the ritual. Men may substitute all black clothing for black robes.
Black is chosen for the attire in the ritual chamber because it is symbolic of the Powers of Darkness. Sexually appealing clothing is worn by women for the purpose of stimulating the emotions of the male participants, and thereby intensifying the outpouring of adrenal or bioelectrical energy which will insure a more powerful working.
ALTAR
Man’s earliest altars were living flesh and blood; and man’s natural instincts and predilections were the foundation on which his religions were based. Later religions, in making man’s natural inclinations sinful, perverted his living altars into slabs of stone and lumps of metal.
Satanism is a religion of the flesh, rather than of the spirit; therefore, an altar of flesh is used in Satanic ceremonies. The purpose of an altar is to serve as a focal point towards which all attention is focused during a ceremony. A nude woman is used as the altar in Satanic rituals because woman is the natural passive receptor, and represents the earth mother.
In some rituals nudity for the woman serving as altar may be impractical, so she may be clothed or partially covered. If a female is performing the ritual alone, no woman need be used for the altar. If no female is used for the altar, the elevated plane used for her to lie upon may be used to hold other devices for the ritual. For large group rituals a trapezoidal altar about 3 to 4 feet high and 5½ to 6 feet long can be specially constructed for the woman to lie upon. If this is impractical, or in private ceremonies, any elevated plane may be used. If a woman is used for the altar, the other devices may be placed upon a table within easy reach of the priest.
SYMBOL OF BAPHOMET
The symbol of Baphomet was used by the Knights Templar to represent Satan. Through the ages this symbol has been called by many different names. Among these are: The Goat of Mendes, The Goat of a Thousand Young, The Black Goat, The Judas Goat, and perhaps the most appropriately, The Scapegoat.
Baphomet represents the Powers of Darkness combined with the generative fertility of the goat. In its “pure” form the pentagram is shown encompassing the figure of a man in the five points of the star—three points up, two pointing down—symbolizing man’s spiritual nature.
In Satanism the pentagram is also used, but since Satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat—its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. The Hebraic figures around the outer circle of the symbol which stem from the magical teachings of the Kabala, spell out “Leviathan,” the serpent of the watery abyss, and identified with Satan. These figures correspond to the five points of the inverted star.
The symbol of Baphomet is placed on the wall above the altar.
CANDLES
The candles used in Satanic ritual represent the light of Lucifer—the bearer of light, enlightenment, the living flame, burning desire, and the Flames of the Pit.
Only black and white candles are to be used in Satanic ritual. Never use more than one white candle; but as many black candles as are required to illuminate the ritual chamber may be used. At least one black candle is placed to the left of the altar, representing the Powers of Darkness and the left‐hand path. Other black candles are placed where needed for illumination. One white candle is placed to the right of the altar, representing the hypocrisy of white light “magicians” and the followers of the right‐hand path. No other light source is to be used.
Black candles are used for power and success for the participants of the ritual, and are used to consume the parchments on which blessings requested by the ritual participants are written. The white candle is used for destruction of enemies. Parchments upon which curses are written are burned in the flame of the white candle.
This suggests that there are times when you can clearly distinguish. So I repeat my question....what are the specific distinguishing features that clearly make the experience one of Holy Spirit?
huckelberry wrote:I doubt that I can. Why would I want to? What experience are you asking about? I have not proposed that there is some sort of experience to guarantee this that or the other is true. I would be inclined to be cautious about something even similar to that.
You see, what you are actually saying is that you cannot (ever) differentiate between a feeling that is the Holy Spirit and a feeling that has been generated some other way. Which makes the Holy Spirit completely irrelevant. You cannot say wether or not it actually exists because you have no way of identifying its existence.
On the other hand there can be times when God speaks and whatever being hit with that bolt is, it isn't confirmation bias or any remotely like that. even if that bolt of light is not actually some divine thing but some more natural personal phenomena its message is difficult to dismiss..
So how can you say that there are times when God speaks? You have no way of identifying when, or if, God is speaking.
That said, with the Book of Mormon, we are not dealing with a civilization with no written record. What we are dealing with is a written record with no civilization. (Runtu, Feb 2015)
1 Samuel 31:1-13 Meanwhile the Philistines had begun the battle against Israel, and the Israelites fled from them and were slaughtered on Mount Gilboa. The Philistines closed in on Saul and killed his sons Jonathan, Abinidab, and Malchishua.
The archers overtook Saul and wounded him badly. He groaned to his armor bearer to kill him with the sword before the heathen Philistines captured and tortured him. But his armor bearer was afraid to, so Saul took his own sword and fell upon the point of the blade, and it pierced him through. When his armor bearer saw that he was dead, he also fell upon his sword and died with him.
7 When the Israelites on the other side of the valley and beyond the Jordan heard that their comrades had fled and that Saul and his sons were dead, they abandoned their cities; and the Philistines moved into them. The next day when the Philistines went out to strip the dead, they found the bodies of Saul and his three sons on Mount Gilboa. They cut off Saul’s head and stripped off his armor and sent the wonderful news of Saul’s death to their idols and to the people throughout their land. His armor was placed in the temple of Ashtaroth, and his body was fastened to the wall of Beth-shan.
When the people of Jabesh-gilead heard what the Philistines did, warriors from that town traveled all night to Beth-shan and took down the bodies of Saul and his sons from the wall and brought them to Jabesh, where they cremated them. Then they buried their bones beneath the oak tree at Jabesh and fasted for seven days.
Young's Literal Translation (YLT)
1 And the Philistines are fighting against Israel, and the men of Israel flee from the face of the Philistines, and fall wounded in mount Gilboa,
2 and the Philistines follow Saul and his sons, and the Philistines smite Jonathan, and Abinadab, and Malchishua, sons of Saul.
3 And the battle is hard against Saul, and the archers find him -- men with bow -- and he is pained greatly by the archers;
4 and Saul saith to the bearer of his weapons, `Draw thy sword, and pierce me with it, lest they come -- these uncircumcised -- and have pierced me, and rolled themselves on me;' and the bearer of his weapons hath not been willing, for he is greatly afraid, and Saul taketh the sword, and falleth upon it.
5 And the bearer of his weapons seeth that Saul [is] dead, and he falleth -- he also -- on his sword, and dieth with him;
6 and Saul dieth, and three of his sons, and the bearer of his weapons, also all his men, on that day together.
7 And they see -- the men of Israel, who [are] beyond the valley, and who [are] beyond the Jordan -- that the men of Israel have fled, and that Saul and his sons have died, and they forsake the cities and flee, and Philistines come in, and dwell in them.
8 And it cometh to pass on the morrow, that the Philistines come to strip the wounded, and they find Saul and his three sons fallen on mount Gilboa,
9 and they cut off his head, and strip off his weapons, and send into the land of the Philistines round about, to proclaim tidings [in] the house of their idols, and [among] the people;
10 and they place his weapons [in] the house of Ashtaroth, and his body they have fixed on the wall of Beth-Shan.
11 And they hear regarding it -- the inhabitants of Jabesh-Gilead -- that which the Philistines have done to Saul,
12 and all the men of valour arise, and go all the night, and take the body of Saul, and the bodies of his sons, from the wall of Beth-Shan, and come in to Jabesh, and burn them there,
13 and they take their bones, and bury [them] under the tamarisk in Jabesh, and fast seven days.
The shattering effect of the bell is used to mark both the beginning and the end of the ritual. The priest rings the bell nine times, turning counter clockwise and directing the tolling towards the four cardinal points of the compass. This is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality.
The tonal quality of the bell used should be loud and penetrating, rather than soft and tinkling.
CHALICE
In Satanic ritual the chalice or goblet used represents the Chalice of Ecstasy. Ideally, the chalice should be made of silver, but if a silver chalice can not be obtained, one made from another metal, glass, or crockery may be used— anything but gold. Gold has always been associated with white‐light religions and the Heavenly Realm.
The chalice is to be drunk from first by the priest, then by one assistant. In private rituals the person performing the ceremony drains the chalice.
ELIXIR
The stimulating fluid or Elixir of Life used by the Pagans has been corrupted into sacramental wine by the Christian faith. Originally, the liquor used in Pagan rituals was drunk to relax and intensify the emotions of those involved in the ceremony. Satanism does not sacrifice its god, as do other religions. The Satanist practices no such form of symbolic cannibalism, and returns the sacramental wine used by the Christians to its original purpose—that of stimulating the emotions necessary to Satanic ritual. Wine itself need not be used—whatever drink is most stimulating and pleasing to the palate is in order.
The Elixir of Life is to be drunk from the Chalice of Ecstasy, as indicated above, immediately following the Invocation to Satan.
SWORD
The Sword of Power is symbolic of aggressive force, and acts as an extension and intensifier of the arm with which the priest uses to gesture and point. A parallel to this is the pointing stick or blasting wand used in other forms of magical ritual.
The sword is held by the priest and is used to point towards the symbol of Baphomet during the Invocation to Satan. It is also used, as indicated in Steps of Ritual, when calling forth the four Princes of Hell. The priest thrusts the point of the sword through the parchment containing the message or request after it has been read aloud; it is then used to hold the parchment while introduced into the candle flame. While hearing the requests of other participants, and while repeating same, the priest places the sword atop their heads (in traditional “knighting” fashion).
For private rituals, if a sword cannot be obtained, a long knife, cane, or similar staff may be used.
PHALLUS
The phallus is a Pagan fertility symbol which represents generation, virility, and aggression. This is yet another device which has been blasphemously converted to fit the guild‐ridden ceremonies of Christianity. The phallus is a non‐hypocritical version of the aspergillum, or “holy water sprinkler” used in Catholicism—quite a metamorphosis of the common penis!
The phallus is held in both hands of one of the priest’s assistants, and methodically shaken twice towards each cardinal point of the compass, for the benediction of the house.
Any phallic symbol may be used. If none is obtainable one may be made from plaster, wood, clay, wax, etc. The phallus is necessary only in organized group rituals.
GONG
The gong is used to call upon the forces of Darkness. It is to be struck once after the participants have repeated the priest’s words, “Hail Satan!.” A gong is necessary only in organized group rituals. For the best tonal quality a concert gong is preferred, but if one cannot be obtained any gong with a full, rich tone may be used.
PARCHMENT
Parchment is used because its organic properties are compatible with the elements of nature. In keeping with the Satanic views on sacrifice, the parchment used would be made from the skin of a sheep which was, by necessity, killed for food. An animal is never slaughtered for the purpose of using all or a part of that animal in a Satanic ritual. If commercial parchment which has been made from already slaughtered sheep cannot be obtained, plain paper may be substituted.
The parchment is the means by which the written message or request can be consumed by the candle flame and sent out into the ether. The request is written on parchment or paper, read aloud by the priest, and then burned in the flame of either the black or white candle ‐
whichever is appropriate for the particular request. Before the ritual begins curses are placed to the right of the priest, and charms or blessings are placed to the left of him.
(WATER)
THE BOOK OF LEVIATHAN
THE RAGING SEA
Despite all non‐verbalists’ protests to the contrary, soaring heights of emotional ecstasy or raging pangs of anguish can be attained through verbal communication. If the magical ceremony is to employ all sensory awarenesses, then the proper sounds must be invoked. It is certainly true that “actions speak louder than words,” but words become as monuments to thoughts.
Perhaps the most noticeable shortcoming in the printed magical conjurations of the past is the lack of emotion developed upon the reciting of them. An old wizard known to the author, who was once employing a self‐composed invocation of great personal meaning in the light of his magical desires, ran out of words just as his ritual was moments short of its successful culmination. Aware of the necessity of keeping his emotional response generating, he quickly adlibbed the first emotion‐provoking words that came to mind—a few stanzas of a poem by Rudyard Kipling! Thus, with this final burst of glory‐charged adrenalin, was he able to finalize an effective working!
The invocations which follow are designed to serve as proclamations of certainty, not whining apprehension. For this reason they are devoid of shallow offerings‐up and hollow charities. Leviathan, the great Dragon from the Watery Abyss, roars forth as the surging sea, and these invocations are his tribunals.
INVOCATION TO SATAN
In nomine Dei nostri Satanas Luciferi excelsi!
In the name of Satan, the Ruler of the earth, the King of the world, I command the forces of Darkness to bestow their Infernal power upon me! Open wide the gates of Hell and come forth from the abyss to greet me as your brother (sister) and friend!
Grant me the indulgences of which I speak!
I have taken thy name as a part of myself! I live as the beasts of the field, rejoicing in the fleshly life! I favor the just and curse the rotten!
By all the Gods of the Pit, I command that these things of which I speak shall come to pass!
Come forth and answer to your names by manifesting my desires!
HAIL SATAN!
OH HEAR THE NAMES:
THE INFERNAL NAMES
The Infernal names are listed here in alphabetical order purely to simplify referral to them.
When calling the names, all of them may be recited, or a given number of those most significant to the respective working may be chosen.
Whether all or only some of the names are called, they must be taken out of the rigidly organized form in which they are listed here and arranged in a phonetically effective roster.
Bazooka wrote:You see, what you are actually saying is that you cannot (ever) differentiate between a feeling that is the Holy Spirit and a feeling that has been generated some other way. Which makes the Holy Spirit completely irrelevant. You cannot say wether or not it actually exists because you have no way of identifying its existence.
On the other hand there can be times when God speaks and whatever being hit with that bolt is, it isn't confirmation bias or any remotely like that. even if that bolt of light is not actually some divine thing but some more natural personal phenomena its message is difficult to dismiss..
So how can you say that there are times when God speaks? You have no way of identifying when, or if, God is speaking.
God speaks refers to spiritual experiences that I have had that have been life enhancing, illuminating, and encouraging.They are of great value to me. That you do not believe they are from God does not decrease their value to me. That I am unable to either prove or measure their relationship to God does not decrease their value to me. Of course they are human experiences, everything I experience is human experience.
I think that in relation to to human experiences of spirit an element of uncertainty is always present. I think a person should maintain a degree of suspicion about the validity of any spiritual experience. It is only worth something when it helps keep your mind and heart open to life. It should aid reason and understanding of evidence not replace those. The uncertaintity factor in spirit demands that experience be personally evaluated for its intrinsic value.
2 Samuel 1:1-27 Saul is dead and David returned to Ziklag after slaughtering the Amalekites. Three days later a young man arrived from the Israeli army with his clothes torn and with dirt on his head as a sign of mourning. He fell to the ground before David in deep respect. David asked him where he came from. He replied that he came from the Israelite camp. And David asked how the battle went. The man replied, that entire army fled. Thousands of men died and are wounded on the field, and Saul and his son Jonathan were killed.
The young man said he was on Mount Gilboa and saw Saul leaning against his spear with the enemy chariots closing in upon him. Saul cried out for this man to come to him. Saul asked who he was? And the young man informed him that he was as Amalekite. Saul begged this man to kill him. “So I killed him, for I knew he couldn’t live. Then I took his crown and one of his bracelets to bring to you, my lord.”
David and his men tore their clothes when they heard the news. They mourned and cried and fasted all day for Saul, his son Jonathan, for the Lord’s people, and for the men of Israel who had died that day.
Then David said to the young man who had brought the news, “Where are you from?” And he replied, “I am an Amalekite.” “Why did you kill God’s chosen king?” David demanded. Then he said to one of his young men, “Execute him!” So he was run through with the sword and died.
“You die self-condemned,” David said, “for you yourself confessed that you killed God’s appointed king.” Then David composed a funeral song for Saul and Jonathan and afterward commanded that it be sung throughout Israel. It is quoted here from the book Heroic Ballads.
O Israel, your wild stags lay wounded upon the hills; Mighty heroes fallen.
Don’t tell the Philistines, lest their women rejoice. Hide it from the cities of Gath and Ashkelon, Lest the heathen nations laugh in triumph.
O Mount Gilboa, Let there be no dew nor rain upon you, Let no crops of grain grow on your slopes. For there the mighty Saul has died; He is God’s appointed king no more.
Both Saul and Jonathan slew their strongest foes, And did not return from battle empty-handed.
How much they were loved, how wonderful they were— Both Saul and Jonathan! They were together in life and in death. They were swifter than eagles, stronger than lions.
But now, O women of Israel, weep for Saul; He enriched you With fine clothing and gold ornaments.
These mighty heroes have fallen in the midst of the battle. Jonathan is slain upon the hills.
How I weep for you, my brother Jonathan; How much I loved you! And your love for me was purer Than the love of women!
The mighty ones have fallen, Stripped of their weapons, and dead
Young's Literal Translation (YLT)
1 And it cometh to pass, after the death of Saul, that David hath returned from smiting the Amalekite, and David dwelleth in Ziklag two days,
2 and it cometh to pass, on the third day, that lo, a man hath come in out of the camp from Saul, and his garments [are] rent, and earth on his head; and it cometh to pass, in his coming in unto David, that he falleth to the earth, and doth obeisance.
3 And David saith to him, `Whence comest thou?' and he saith unto him, `Out of the camp of Israel I have escaped.'
4 And David saith unto him, `What hath been the matter? declare, I pray thee, to me.' And he saith, that `The people hath fled from the battle, and also a multitude hath fallen of the people, and they die; and also Saul and Jonathan his son have died.'
5 And David saith unto the youth who is declaring [it] to him, `How hast thou known that Saul and Jonathan his son [are] dead?'
6 And the youth who is declaring [it] to him saith, I happened to meet in mount Gilboa, and lo, Saul is leaning on his spear; and lo, the chariots and those possessing horses have followed him;
7 and he turneth behind him, and seeth me, and calleth unto me, and I say, Here [am] I.
8 And he saith to me, Who [art] thou? and I say unto him, An Amalekite I [am].'
9 `And he saith unto me, Stand, I pray thee, over me, and put me to death, for seized me hath the arrow, for all my soul [is] still in me.
10 And I stand over him, and put him to death, for I knew that he doth not live after his falling, and I take the crown which [is] on his head, and the bracelet which [is] on his arm, and bring them in unto my lord hither.'
11 And David taketh hold on his garments, and rendeth them, and also all the men who [are] with him,
12 and they mourn, and weep, and fast till the evening, for Saul, and for Jonathan his son, and for the people of Jehovah, and for the house of Israel, because they have fallen by the sword.
13 And David saith unto the youth who is declaring [it] to him, `Whence [art] thou?' and he saith, `Son of a sojourner, an Amalekite, I [am].'
14 And David saith unto him, `How wast thou not afraid to put forth thy hand to destroy the anointed of Jehovah?'
15 And David calleth to one of the youths, and saith, `Draw nigh -- fall upon him;' and he smiteth him, and he dieth;
16 and David saith unto him, `Thy blood [is] on thine own head, for thy mouth hath testified against thee, saying, I -- I put to death the anointed of Jehovah.'
17 And David lamenteth with this lamentation over Saul, and over Jonathan his son;
18 and he saith to teach the sons of Judah `The Bow;' lo, it is written on the book of the Upright: --
19 `The Roebuck, O Israel, On thy high places [is] wounded; How have the mighty fallen!
20 Declare [it] not in Gath, Proclaim not the tidings in the streets of Ashkelon, Lest they rejoice -- The daughters of the Philistines, Lest they exult -- The daughters of the Uncircumcised!
21 Mountains of Gilboa! No dew nor rain be on you, And fields of heave-offerings! For there hath become loathsome The shield of the mighty, The shield of Saul -- without the anointed with oil.
22 From the blood of the wounded, From the fat of the mighty, The bow of Jonathan Hath not turned backward; And the sword of Saul doth not return empty.
23 Saul and Jonathan! They are loved and pleasant in their lives, And in their death they have not been parted. Than eagles they have been lighter, Than lions they have been mightier!
24 Daughters of Israel! for Saul weep ye, Who is clothing you [in] scarlet with delights. Who is lifting up ornaments of gold on your clothing.
25 How have the mighty fallen In the midst of the battle! Jonathan! on thy high places wounded!
26 I am in distress for thee, my brother Jonathan, Very pleasant wast thou to me; Wonderful was thy love to me, Above the love of women!
27 How have the mighty fallen, Yea, the weapons of war perish!'