Ahriman Quotes

Grapes are juicy. Strawberries. Oranges. Good pork chops are succulent," said Dusty. "But the word isn't accurately descriptive of a person." Smiling with delight, Ahriman said, "Oh, really, not accurately descriptive? Be careful housepainter. Your genes are showing. What if I were a cannibal?

The only good is knowledge and the only evil is ignorance." - Ahzek Ahriman

Martie came out of the office first, smiling prettily, and Dusty rose to greet her, smiling less prettily, and Dr. Ahriman entered the waiting room behind her, smiling paternally, and maybe Dusty smiled a little more prettily when he saw the psychiatrist, because the man virtually radiated competence and compassion and confidence and all sorts of good stuff.

The flower, as he saw it, ruled over evil; it absorbed in itself all innocently shed blood (that is why it is so red) all tears and all the gall of humanity. It was an awful and mysterious being, the antitheses of God, an Ahriman presenting a most unassuming and innocent appearance. It was necessary to break it off and kill it. But this was not all; it was also necessary not to permit it at its death to discharge its evil upon the world.

What is it that arises in modern people in an Ahrimanic form? It is his knowledge of the outer world. There is nothing more ahrimanic than this knowledge of the material world, for it is sheer illusion.

The second point I want to make is that you are right; the boy does indeed have to learn human customs. He must be taught to take off his shoes in a mosque and to wear his hat in a synagogue and to cover his nakedness when taboo requires it, or our tribal shamans will burn him for deviationism. But, child, by the myriad deceptive aspects of Ahriman, don’t brainwash him in the process. Make sure he is cynical about each part of it.

He spoke about cognition.” “Is that all you know? Don’t you remember anything?” “I remember the verses he interpreted.” “Whose verses?” “I don’t know.” “Let me hear.” “Ahriman knows not The secret of God’s unity. Ask Asaf, he knows. Can a sparrow swallow the mouthful of the Anka-bird? ‘Can a single jug take in The waters of a great sea?’” “Those are the verses of Ibn Arabi.They say that the perception of God’s wisdom is possible only for the chosen, only for a few.” “And what remains for us?” “To comprehend what we can. If a sparrow cannot swallow the mouthful of the Anka-bird, it will still eat as much as it can. You cannot scoop up the whole sea with a jug, but whatever you scoop up is also the sea.

Do not pity those who are lost on the path. Pity those who reach its end, and see at last what they were seeking." - Malcador the Sigillite

Mother of Ahriman.” A backhanded slur that meant demon queen; I’d been called that before by other summoned Æthyric demons.

Ahriman,

Always the teacher, eh?’ said Phosis T’kar. ‘Always,’ agreed Ahriman, ‘and always the student. Every experience is an opportunity to learn.

Show me a living soul that believes that he has choice in anything, and I will show you the universe’s greatest fool.

Behold the Great God Pan! Yes, and behold the Serpent, the Tempter, the Fallen Angel! Behold Satan, Lucifer, Beelzebub, Azriel, Asmodeus, Sammael, Zamiel, Prince of Darkness and Father of Lies! Gaze on the Black Goat of the Sabbath, gaze on fabled Ahriman, on Set, Typhon, Malik Tawis, Abaddon, Yama, Primal Nodens, the archetype of evil, known to all men by all names!

Again, what wells up in our inmost being today is very strongly luciferic. How can we train ourselves rightly in this direction? By diving into it with our ahrimanic nature, that is to say, by trying to avoid all illusions about our own inner life and impulses and observing ourselves just as we observe the outer world. Modern people must realize how urgent it is to educate themselves in this way. Anyone who has an observant eye in these matters will often come across circumstances of which the following is an example.

Fafhrd and the Mouser thought of Karnak and its obelisks, of the Pharos lighthouse, of the Acropolis, of the Ishtar Gate in Babylon, of the ruins of Khatti, of the Lost City of Ahriman, of those doomful mirage-towers that seamen see where are Scylla and Charybdis. Of a truth, the architecture of the strange structure varied so swiftly and to such unearthly extremes that it was lifted into an insane stylistic realm all its own. Mist-magnified, its twisted ramps and pinnacles, like a fluid face in a nightmare, pushed upward toward where the stars should have been.

Wynter's Pass was a picturesque region in the north of Vohlfhein, where the Bleak Hills eventually collapsed into the Frozen Sea. From the back of Mr. Buckles, who had been on a slow trot since sunrise, Monch watched the light glisten off of the frozen branches of the evergreens. As the sun warmed the frozen ground, sending the evening's frost into retreat, Monch absorbed the splendor of it all and wondered how expensive the local real estate must be around here. He then contemplated attempting to find an agent that would represent his interests well. "This land is such a spectacular wonder," the Lion of Ahriman declared. "It would be very much sought after if they could just do something about the bears, the White Orts, the wolves, the bloodthirsty cannibals, the snow manapés, the frost wizards, the northern bandit gangs, the dire lynxes, the similarly sounding but not related pygmy bloodthirsty cannibals, the demon possessed yaks, the dead-soul animated trees, the..." Monch paused for a moment. "It just occurred to me that this land is really not safe at all. It seems almost everything in it wants to kill me," the Templar admitted.

The wretchedness of the masses, and their hopeless condition, had no relation whatever to religion; their murmurs and groans were not against their gods or for want of gods. In the oak-woods of Britain the Druids held their followers; Odin and Freya maintained their godships in Gaul and Germany and among the Hyperboreans; Egypt was satisfied with her crocodiles and Anubis; the Persians were yet devoted to Ormuzd and Ahriman, holding them in equal honor; in hope of the Nirvana, the Hindoos moved on patient as ever in the rayless paths of Brahm; the beautiful Greek mind, in pauses of philosophy, still sang the heroic gods of Homer; while in Rome nothing was so common and cheap as gods. According to whim, the masters of the world, because they were masters, carried their worship and offerings indifferently from altar to altar, delighted in the pandemonium they had erected. Their discontent, if they were discontented, was with the number of gods; for, after borrowing all the divinities of the earth they proceeded to deify their Caesars, and vote them altars and holy service. No, the unhappy condition was not from religion, but misgovernment and usurpations and countless tyrannies.

Now,the very idea of this warfare is dramatically unfolded when we come to the Fravartis of human beings. In the prelude to the millenniums of the period of mixture, Ohrmazd offered them the choice from which their entire destiny originates: they could either live in the celestial world sheltered from the ravages of Ahriman, or else descend to earth there to be incarnated in material bodies and struggle against the counterpowers of Ahriman in the material world. Their answer to this proposal was the yes which gives their name its full meaning, most significantly for our purpose: those who have chosen. In practice the fravarti incarnated in the terrestrial world finally became identified in religious representations purely and simply with the soul.

It is they—the "Seven Hosts"—who, having "considered in their Father (divine Thought) the plan of the operator," as says Pyrnander, desired to operate (or build the world with its creatures) likewise; for, having been born "within the sphere of operation"—the manifesting Universe -- such is the Manvantaric LAW. And now comes the second portion of the passage, or rather of two passages merged into one to conceal the full meaning. Those who were born within the sphere of operation were "the brothers who loved him well." The latter—the "him"—were the primordial angels: the Asuras, the Ahriman, the Elohim—or "Sons of God," of whom Satan was one—all those spiritual beings who were called the "Angels of Darkness," because that darkness is absolute light, a fact now neglected if not entirely forgotten in theology. Nevertheless, the spirituality of those much abused "Sons of Light" which is Darkness, must be evidently as great in comparison with that of the Angels next in order, as the ethereality of the latter would be, when contrasted with the density of the human body. The former are the "First-born"; therefore so near to the confines of pure quiescent Spirit as to be merely the "PRIVATIONS" -- in the Aristotelian sense—the ferouers or the ideal types of those who followed. They could not create material, corporeal things; and, therefore, were said in process of time to have refused to create, as commanded by "God" -- otherwise, TO HAVE REBELLED. Perchance, this is justified on that principle of the Scientific theory which teaches us about light and sound and the effect of two waves of equal length meeting. "If the two sounds be of the same intensity, their coincidence produces a sound four times the intensity of either, while their interference produces absolute silence." Explaining some of the "heresies" of his day,

He opened his eyes to the real world. Everything was moving with the slowness of a broken pict screen. Around him the Exiles of the Thousand Sons stood in the ruins of Tizca. Above him lights swelled within the storm cloud as the shells fell from the heavens. He reached up to his chest. The cracked back of a jade scarab found his fingers. His mind was suddenly empty, suddenly still. He felt the stone of the jade scarab. It was warm to his touch, just as it had been before, when Prospero had died under the axes of the Wolves. He knew that perhaps he alone of his brothers had kept that broken memento of their first flight from Prospero. Then it had unified the Legion, as Magnus had given the last of his power to save those who survived. Now, Ahriman did not need it to draw his brothers together. They were him and he was them. But the scarab mattered. It was not a connection to his brothers. It was a connection to the past, a connection to that first journey across space and time, a connection to the bridge that Magnus had created between Prospero and their refuge in the Eye. A key to opening that way again. You cannot step in the same river twice, he thought, the ancient words rising unbidden to his mind. Above him tears of flame fell from the frozen sky. For it is not the same river. He gripped the scarab and closed his eyes. And you are not the same man.

The same mode of symbolising the justification by works had evidently been in use in Babylon itself; and, therefore, there was great force in the Divine handwriting on the wall, when the doom of Belshazzar went forth: "Tekel," "Thou art weighed in the balances, and art found wanting." In the Parsee system, which has largely borrowed from Chaldea, the principle of weighing the good deeds over against the bad deeds is fully developed. "For three days after dissolution," says Vaux, in his Nineveh and Persepolis, giving an account of Parsee doctrines in regard to the dead, "the soul is supposed to flit round its tenement of clay, in hopes of reunion; on the fourth, the Angel Seroch appears, and conducts it to the bridge of Chinevad. On this structure, which they assert connects heaven and earth, sits the Angel of Justice, to weigh the actions of mortals; when the good deeds prevail, the soul is met on the bridge by a dazzling figure, which says, "I am thy good angel; I was pure originally, but thy good deeds have rendered me purer;' and passing his hand over the neck of the blessed soul, leads it to Paradise. If iniquities preponderate, the soul is met by a hideous spectre, which howls out, 'I am thy evil genius; I was impure from the first, but thy misdeeds have made me fouler; through the we shall remain miserable until the resurrection;' the sinning soul is then dragged away to hell, where Ahriman sits to taunt it with its crimes." Such is the doctrine of Parseeism.

It is they—the "Seven Hosts"—who, having "considered in their Father (divine Thought) the plan of the operator," as says Pyrnander, desired to operate (or build the world with its creatures) likewise; for, having been born "within the sphere of operation"—the manifesting Universe -- such is the Manvantaric LAW. And now comes the second portion of the passage, or rather of two passages merged into one to conceal the full meaning. Those who were born within the sphere of operation were "the brothers who loved him well." The latter—the "him"—were the primordial angels: the Asuras, the Ahriman, the Elohim—or "Sons of God," of whom Satan was one—all those spiritual beings who were called the "Angels of Darkness," because that darkness is absolute light, a fact now neglected if not entirely forgotten in theology. Nevertheless, the spirituality of those much abused "Sons of Light" which is Darkness, must be evidently as great in comparison with that of the Angels next in order, as the ethereality of the latter would be, when contrasted with the density of the human body. The former are the "First-born"; therefore so near to the confines of pure quiescent Spirit as to be merely the "PRIVATIONS" -- in the Aristotelian sense—the ferouers or the ideal types of those who followed. They could not create material, corporeal things; and, therefore, were said in process of time to have refused to create, as commanded by "God" -- otherwise, TO HAVE REBELLED. Perchance, this is justified on that principle

Over a five-year period they had met casually with Montero’s chief supporters, in the fields of science and defense. In each case a simple handshake or pat on the back yielded the fleck of skin or single strand of hair needed for a genetic sample. These specimens were then studied with the individual’s particular vulnerabilities being identified. Later, pathogen-loaded viruses, or DNA bombs as Donald called them, were engineered from the samples to deliver infectious agents lethal only to the original donors. These viruses could then be injected harmlessly into the assassin and carried invisibly to their mark. In the target’s presence, a simple cough would release the magic bullet, killing the victim within a few hours or days. Referring to Special Atomic Miniature Munitions, or SAMM suitcase nuclear warheads,

Mithras is a Persian light and warrior god adopted by the Roman army as their tutelary deity.  His name means “Friend”.  Mithras was the emissary of Ahura Mazda, the supreme power of good, who battled Ahriman, the supreme evil.  Mithras slew the divine bull to release its life-giving blood into the earth, and creatures that served Ahriman like scorpions and serpents tried to stop this happening. Mithras was often depicted with a pointed cap, and a number of reliefs show him in the act of slaying the bull.  As a solar god he was directly equated to Sol Invictus by the Romans, as can be seen from inscriptions.[469]  Twelve inscriptions to him have been found to date.[470] There were seven grades in the Mithraic mysteries, which were only open to free men.  The Mithraic cult was highly tolerant of other deities, as is evidences by depictions of other gods in the shrines.  Also as the soldier god, priesthoods were known to bring their statues to the Mithraea (temples) for protection when danger threatened. The Mithraea were usually small, and have preserved their mysteries to an extent as little writing remains from them.  A relief from Housesteads (Northumberland) shows Mithras bearing a sword and spear rising from an egg, surrounded by a hoop depicting the signs of the zodiac.  A silver amulet found at St Albans similarly depicts Mithras rising from a pile of stones.  More commonly images on altars showed him sacrificing a bull, such as at Rudchester (Northumberland), Carrawburgh (Northumberland) and the London Mithraeum.  There are now five known Mithraea in Britain, those at Caernarvon, Carrawburgh, Housesteads, London and Rudchester.  Of these all were purely military apart from the London Mithraea. 

I don’t do crawling, and I got the idea that Ahriman didn’t do forgiving.

don’t know that word you use. Your body is shedding the dirtiest blood and dead eggs. This attracts Ahriman.

McHugh gives as references here “annyma roner” as “Ahriman,” the “Zoroastrian principle of evil” and the song “Little Annie Rooney,” and “moother of mine” as the song “Mother of Mine.

Pitiful. To obtain such gifts and not appreciate them. Mortarion’s tragedy was that he had become what he had spent his life opposing. He hated himself. He could not reconcile his own drastic transmutation in his mind. The pestilential stench seeping from his plate was, as much as anything, shame. For our part, thought Ahriman, you are the enemy, Pale King. How ironic you are content to be known by that title now, the name of the very monsters you used to hunt with such glee. Mortarion, witch-burner, purger of wisdom. Louder than any other voice, yours was raised against our being from the very start. There were other accusers too: Dorn, Russ, Corax, Manus, but none as loud or as self-righteous as you. Because of you, Prospero burned and Tizca fell. Russ was the implement, and dread Horus the architect, but you were the instigator who fomented the prejudice to begin with. We have longed to see you punished for that, and this is sweet indeed. Look what has become of you: Manus is long dead; Corax and Russ are broken, and lost from the field of war; Dorn is cornered and sweating out his last hours in a prison of his own making as oblivion descends. But you. You couldn’t even cling on to your principles, unlike them. You, the loudest critic of all, have become one with us. Your strength counted for nothing. You have submitted to the warp, and you loathe yourself for doing so. And we can now watch with relish as you rot and hate yourself for ever. Behind his gold-and-azure mask, Ahzek Ahriman smiled.

Opposed to the supreme god, but also created by him, was disorder, untruth, and evil, known as drug. Drug was the preserve of Ahriman, the Devil, whose abode is darkness.

Memory was built on more than images or words, it was a web of sensations linked to a point in time. Remember the smell of a place and you would see it. Remember the exact shade of a flower's petals and you would recall the name of its species. ~ Ahzek Ahriman, Ahriman: Exile

power was nothing without balance. Reason to balance force, will to balance passion, coldness to balance fury.

Some carry beautifully crafted swords all their lives, and never realise, until they are daubed in blood, that the pleasure comes not from owning a sword, no matter how perfect, but from letting it cut.

Zerdüşt sordu: - Nerden geldin? Kalbime doğan şu cevabı verdim: - Nasıl ve niçin yaptığınıdan sorumlu olmayan Allah’tan… - Niçin gönderildin? - Allah, nur ile karanlıkları ayırmak, nuru ile adil, karanlığı ile de kahredici olmayı istedi. Nuruna “Ben”, karanlıklarına “Gayrım” dedi. - Nuru nedir, karanlıkları nedir? - Nuru Hürmüz, karanlıkları Ahriman’dır. - Hangisi üstündür? - Şimdi her ikisi eşittir; ne Hürmüz Ahriman’a, ne Ahriman Hürmüz’e üstün gelemez. - Bu çekişme nedir, sonu ne olacak? - En sonunda Hürmüz Ahriman’a üstün gelecek; alem hep nur olacak. - Sonra ne olacak? - Allah “Hep ben, hep ben…” diyecek: “Gayrım” demeyecek. - Sen kimsin, kiminsin? - Ben nurdanım, Hürmüz’ünüm. Zerdüş ellerini kaldırdı: - Allah seni nur etsin, dedi.

Finally the time had come. War would start soon. Blood would flow and tears would drown the land. The air would be filled with war cries and the metal clang of battling swords. Ahriman glanced back at his city. This was the beginning.

The Synoptic gospels agree that after being baptized, Jesus was driven by the Spirit, to which he was newly sensitive, out into the desert to be tested or tempted (same Greek word) by Satan. [...] "Satan," originally not a proper name but a title, "the Adversary," was a servant of God, a kind of security chief who occasionally urged the Almighty to take a second look at his favorites about whose character the Satan harbored some doubts. [...] Thus, in the Gospels it seems only natural that Jesus, newly commissioned as God's Son, should be put through his paces by the Satan to determine whether he is really up to the job. That is the point of the taunt, "If you are the Son of God...." Does Jesus understand what that entails? In the same way, Luke will later (22:31-32) portray Satan, again in character, as demanding, as is his right, to sift the twelve disciples like wheat, the same task as the Baptist ascribes to the Coming One, and they fail the test. Peter unwittingly acts the role of the Adversary when he tests Jesus' resolve to go forward with the crucifixion (Mark 8:32-33). Satan becomes the enemy of God and the champion of evil only insofar as he becomes mixed with other ancient characters like Beelzebul the Ekronite oraclegod (Matt. 12:24, 26; 2 Kings 1:2), Leviathan the Chaos Dragon (Ps. 74:13-14; Rev. 12:3 ff.), and Ahriman the Zoroastrian antigod (2 Cor. 4:4; Luke 10:17-19).

A rippled ceiling of light hid the sky. Growths of fire, and smoke rippled across it. Vast spurs of blackened metal cut through the fire cloud like shark fins through an inverted sea. And then, as fast as it had arrived, it was gone. After a minute it was a fading star on the opposite horizon. Then everyone was shouting, and calling out. Amidst the clamour, the queen stood silent and still, staring at the abacus on her table. ‘Do you see now?’ asked the daemon. ‘The fire of inspiration falling from the sky,’ said Ahriman. ‘The manifestation of something so great and terrible, and outside of comprehension, that it opens these peoples’ eyes to the limits of their knowledge. If you know me as you claim, then you should know that this illustration of the power of enlightenment is wasted. ‘ ‘Yes, but no. Look at her face. Really look at her face. Think of the strength that was in those eyes before. There was worry of course. Doubt, naturally, but what is there now? ‘Fear, determination, anger, curiosity.’ ‘And what is gone that was there before.’ ‘I… do not…’ ‘The consolation of ignorance Ahriman. The simple comfort of knowing that no matter the terrors and possibilities that the world offers and threatens, those things are understood, measured. Known.

To be mortal is to be made of the past,’ said the daemon, ‘all the moments of what has been piled up to make the present.

Abandon the limitations of what you think is possible and you are left with a universe that is truly infinite. That realisation is the root of all power. Cage your mind with the possible and you have stolen your own future.

Do not pity those who are lost on the path. Pity those who reach its end, and see at last what they were seeking

Magnus! Enough!’ barked Lorgar. ‘This is not the time for such debate. Two of my dearest brothers are at each other’s throats, and it grieves me to know how this shall disappoint our father. Is this what he created us for? Is this why he scoured the heavens looking for us? So we could descend into petty bickering like mortals? We have greater destinies before us, and must be above such lesser concerns. We are our father’s avatars of conquest, fiery comets of righteousness set loose to illuminate the cosmos with his glory. We are his emissaries sent out into the galaxy to bear word of his coming. We must be bright, shining examples of all that is good and pure in the Imperium.’ Lorgar’s words reached out to all who heard them, the fundamental truth they contained like a soothing balm. Ahriman was ashamed they had allowed things to spin so violently out of control, seeing the true horror of this situation. Brother against brother. Could there be anything worse?

Ahura Mazda, God of Persians, fathered twin sons. He gave each the will to choose. The one, Ohrmazd, opted for light and life and benevolence. The other, Ahriman, chose death and darkness and evil. Ahura Mazda divided the world between his sons. Ohrmazd created the heavens and the earth. Ahriman created demons and death. 'It is not,' Ahriman said to his father, 'that I am incapable of good. It is I choose evil.' To prove to the world his ability or greatness, Ahriman created the Peacock.

Do not confuse human ideas about the God with divine ideas! We need to know what is written about the God in the ancient books, but we must be careful about it. Fundamentalism is no less dangerous than atheism. Ahriman has many names and many hands.

There are people who have a well-developed mind, but they negated the God. And where there is no the God, demons appear. A man can move away from the monkey, but it doesn’t mean that he will come to the God. He can come to Ahriman.

To leave is to arrive. To arrive is to leave.

Abandon the limitations of what you think is possible and you are left with a universe that is truly infinite. That realisation is the root of all power. Cage your mind with the possible and you have stolen your own future. - Rumination of the primarch Magnus the Red, recorded in the Athenaeum of Kalimakus

It is a dream, a painting created by scraps of experience and imagination. The wolves leapt, burning droplets of spittle falling from teeth of ice. But a dream can still kill you.

To predict the future is not to try and see one leaf on the tree - it is to see a forest, and find one tree, and on that tree to find one leaf.' 'Is it even possible?' Ahriman placed the card back on the pile. 'It is, but it is not the easiest way to know the future.' 'What is?' Astraeos thought he saw something harden in Ahriman's expression. 'To destroy every other possibility except the one that will occur.

He invoked the demon god, Ahriman, into himself, but before that he had taken the Winter boy into his power.

As a rule, the people who call themselves liberals or democrats are very glad if they can point to evidence that the number of people in a particular region on earth is increasing tremendously. An increase in the population is something which is very much desired, especially by politically minded democratic and liberal people, and also by people who think that they are free thinkers and intellectuals. Now first of all this is not quite correct, because the statistics are based on errors; people usually look at one part of the earth and they don't realize that the other parts of the earth were more densely populated in previous times than they are today. It is not quite correct; however, on the whole it is correct in the sense that there is a kind of a surplus of human beings who are already appearing in our time who have no egos, who are not really human. This is a terrible truth. They walk around and are not incarnations of an ego; they enter into the physical line of heredity and receive an etheric body and an astral body. In a certain way they are equipped with an Ahrimanic consciousness, and they look human if one doesn't look too closely, but they are not human beings in the full sense of the word. This is a terrible truth, which is present, it's a truth, and when the Apocalypticer speaks about the plague of locusts during the trumpets epoch he is referring directly to human beings. Here again one can see how good the Apocalypticer's vision is, for such men in their astral body look exactly the way the Apocalypticer describes them — like etheric locusts with human faces. One definitely has to think about such supersensible things in this way, and priests must know about such things. For a priest is a minister. Hence he must also be able to find words for everything that happens in such a soul. They're not always bad souls; they can just be souls who get to the soul stage but are lacking an ego. One will certainly realize this when one runs into these human beings. A priest has to know this, for after all there is fellowship among men with regard to such matters. People with normal souls suffer through their association with such persons who really go through the world like human locusts. The question can and must arise: How should one behave towards such human beings? It is often very difficult to relate to such people because they feel things deeply, they can feel things very deeply, but one notices that there is no real individuality in them. However, one must of course take care to keep the fact that they have no individualities from them, otherwise insanity will necessarily result. But even though one has to conceal this from them, it's a question of arranging things for such souls — after all they are souls, even though they're not spirits — in such a way that these people can develop in the company of others, that they can make connections with others and go along with them, as it were. These human beings display the nature and essence of human beings fairly closely until their 20th year. The intellectual or mind soul only emerges around age 20, and this makes it possible for the ego to live out its life on earth.

Hace algún tiempo, con su agudeza característica, Charles Andler pudo declarar que Nietzsche fue «un zurvanita que ignoraba serlo». También en la Respuesta a Job (p. 27, n. 4) encontramos una alusión precisa al mito iraní de Zurván, el Tiempo eterno «en persona», que engendra por medio de su pensamiento a un Hijo de Luz, Ohramzd, y por medio de su duda, a un Hijo de Tiniebla, Ahriman

That’s what happens when you are born of a realm without time. Everything happens. The order of it means nothing.

We all need something to serve. And we cannot choose what.

Control is made of knowing what we have, and what we want,' said the daemon, and I felt an echo of its satisfaction shiver through me. 'Power is having something that someone else wants and cannot have.

Joe, be strong in the Lord and in the power of His might. Prepare yourself with prayer, and rehearse God’s Holy Word. Don’t be afraid of the terror by night, but draw close to the Father and trust Him. Do this, and He will bring you through the coming storm.

forms of being might be able to stake out an interstellar future. They could view us as kin, carrying some essence of our ideas, a memory of Shakespeare secure in their vast webs of intelligence. [But] Transhumanists are asking whether we’ll embrace these kinds of life as necessary extensions of ourselves or shun them as monstrosities.” “Cyborg Liberation Front,” Village Voice,07-30-03

Not all that we can give can be held in the hand.

The headsman's axe knows not where it is to fall. It is simply a weapon directed by the hand of another." - Ahzek Ahriman

The past is not ours to own. We think, because we can remember it, that it belongs to us, that we can go back to it, that we are the same person who lived those moments, breathed that air, and made those choices. We are not the same. We are a stranger living with memories that belong to someone else. And the past belongs to itself.’ – Kallista Eris, from manuscript notes on the development of history, suppressed

What happened to you?’ The oracle’s laugh crinkled across Ahriman’s thoughts. He felt the weight of years that had passed as millennia, the millennia that had been lived as aeons. +Time, my brother. Choices. Time and choices change all things. As you well know.+

The moral difficulty is that Dualism gives evil a positive, substantive, self-consistent nature, like that of good. If this were true, if Ahriman existed in his own right no less than Ormuzd, what could we mean by calling Ormuzs good except that we happened to prefer him? In what sense can the one party be said to be right and the other wrong? Of evil has the same kind of reality as food, the same autonomy and completeness, our allegiance to good becomes the arbitrarily chosen loyalty of a partisan. A sound theory of value demands something different. It demands that good should be original and evil a mere perversion; that good should be the tree and evil the ivy; that good should be able to see all round evil (as when sane men understand lunacy) while evil cannot retaliate in kind; that good should be able to exist on its own while evil requires the good on which it is parasitic in order yo continue its parasitic existence.

The metaphysical difficulty is this. The two Powers, the good and the evil, do not explain each other. Neither Ormuzd nor Ahriman can claim to be the Ultimate. More ultimate than either of them is the inexplicable fact of their being there together. Neither of them chose this tete-a-tete. Each of them, therefore, is conditioned- finds himself willy-nilly in a situation; and either that situation itself, nor some unknown force which produced that situation, is the real Ultimate. Dualism has not yet reached the ground or being. You cannot accept two conditioned and mutually independent beings as the self-grounded, self-comprehending Absolute. On the level of picture-thinking this difficulty is symbolized by our inability to think of Ormuzd and Ahriman without snuggling in the idea of a common space on which they can be together and thus confessing that we are not yet dealing with the source of the universe but only with two members contained in it. Dualism is a truncated metaphysic.