Short Occult Quotes

On the end of my bed. He’s short, round and bald, with a tartan loin cloth, and what looks like a spout on the top of his head,’ Bryony said. ‘You flatter me,’ came the snide male voice. ‘But it’s a valve.

Ah yes, now you’re beginning to feel it. It’s so satisfying to see my best efforts coming to fruition. Undoubtedly one of the most gratifying rewards of my profession. It would warm my heart—if I had one.

in heavenly realms of hellas dwelt two very different sons of zeus: one, handsome strong and born to dare --a fighter to his eyelashes-- the other,cunning ugly lame; but as you'll shortly comprehend a marvellous artificer now Ugly was the husband of (as happens every now and then upon a merely human plane) someone completely beautiful; and Beautiful,who(truth to sing) could never quite tell right from wrong, took brother Fearless by the eyes and did the deed of joy with him then Cunning forged a web so subtle air is comparatively crude; an indestructible occult supersnare of resistless metal: and(stealing toward the blissful pair) skilfully wafted over them- selves this implacable unthing next,our illustrious scientist petitions the celestial host to scrutinize his handiwork: they(summoned by that savage yell from shining realms of regions dark) laugh long at Beautiful and Brave --wildly who rage,vainly who strive; and being finally released flee one another like the pest thus did immortal jealousy quell divine generosity, thus reason vanquished instinct and matter became the slave of mind; thus virtue triumphed over vice and beauty bowed to ugliness and logic thwarted life:and thus-- but look around you,friends and foes my tragic tale concludes herewith: soldier,beware of mrs smith

Self proclamation of authoritative titles is a common phenomenon among religious and/or occult sect leaders. A cursory survey of this primarily 20th century phenomenon will instantly reveal a multitude of self-declared Masters, High Priests, gurus, Ipsissimi, Bhaghwani, etc.. I am pleased that I cannot count myself among such types. Legitimate religious teachers and scholars know that a genuine spiritual leader is one whose calling to lead is first noticed by those outside of him or herself based on certain qualities, abilities, and actions and then must subsequently be accepted by the individual in question as his or her destiny. This contrasts with those whose will to lead is born simply out of the mundane wish to be a leader. In such cases the goal being to reap the rewards a title brings without the hard work and the innate, manifest qualities which validate the position; in short what might be considered a 'false prophet'." --“From the Eye of the Storm” (Zeena's column for the SLM) Volume II – Winter Issue (2003): “One Year Later...

The I Ching insists upon self-knowledge throughout. The method by which this is to be achieved is open to every kind of misuse, and is therefore not for the frivolous-minded and immature; nor is it for intellectualists and rationalists. It is appropriate only for thoughtful and reflective people who like to think about what they do and what happens to them -- a predilection not to be confused with the morbid brooding of the hypochondriac. As I have indicated above, I have no answer to the multitude of problems that arise when we seek to harmonize the oracle of the I Ching with our accepted scientific canons. But needless to say, nothing "occult" is to be inferred. My position in these matters is pragmatic, and the great disciplines that have taught me the practical usefulness of this viewpoint are psychotherapy and medical psychology. Probably in no other field do we have to reckon with so many unknown quantities, and nowhere else do we become more accustomed to adopting methods that work even though for a long time we may not know why they work. Unexpected cures may arise from questionable therapies and unexpected failures from allegedly reliable methods. In the exploration of the unconscious we come upon very strange things, from which a rationalist turns away with horror, claiming afterward that he did not see anything. The irrational fullness of life has taught me never to discard anything, even when it goes against all our theories (so short-lived at best) or otherwise admits of no immediate explanation. It is of course disquieting, and one is not certain whether the compass is pointing true or not; but security, certitude, and peace do not lead to discoveries.

I have mentioned already that in the occult tradition women are regarded as evil. In numerology, the female number 2, which represents gentleness, submissiveness, sweetness, is also the Devil’s number. The Hindu goddess Kali, the Divine Mother, is also the goddess of violence and destruction. Women tend to ‘think’ with their feelings and intuitions rather than with the logical faculty. A female assessment of a situation or a person is likely to be more accurate and delicate than a man’s, but it lacks long-range vision. One might put it crudely by saying that women suffer from short-sightedness, and men from long-sightedness; woman cannot see what lies far away; man cannot see what is close. Thus the two are ideal complements. The association of woman with evil arises from the situation in which the female assumes the male role, when a short-term logic is applied to long-term purposes.

The latter part of our Journey from the entrance of Wiltshire into Salisbury was very rough and abounded with Jolts, the Holes we were obliged to go through being very many and some of them Deep; and so it was with much Relief that we left the Coach at Salisbury and hired two Horses for the road across the Avon to the Plain and Stone-henge. When we came to the edge of this sacred Place, we tethered our Horses to the Posts provided and then, with the Sunne direct above us, walked over the short grass which (continually cropt by the flocks of Sheep) seemed to spring us forward to the great Stones. I stood back a little as Sir Chris. walked on, and I considered the Edifice with steadinesse: there was nothing here to break the Angles of Sight and as I gaz'd I opened my Mouth to cry out but my Cry was silent; I was struck by an exstatic Reverie in which all the surface of this Place seemed to me Stone, and the Sky itself Stone, and I became Stone as I joined the Earth which flew on like a Stone through the Firmament. And thus I stood until the Kaw of a Crow rous'd me: and yet even the call of the black Bird was an Occasion for Terrour, since it was not of this Time. I know not how long a Period I had traversed in my Mind, but Sir Chris. was still within my Sight when my Eyes were cleard of Mist. He was walking steadily towards the massie Structure and I rushed violently to catch him, for I greatly wished to enter the Circle before him. I stopped him with a Cry and then ran on: when Crows kaw more than ordinary, said I when I came up to him all out of Breath, we may expect Rain. Pish, he replied. He stopped to tye his Shooe, so then I flew ahead of him and first reached the Circle which was the Place of Sacrifice. And I bowed down.

18. A third powerful factor in the diffusion of communism is the conspiracy of silence on the part of a large section of the non-Catholic press of the world. We say conspiracy, because it is impossible otherwise to explain how a press usually so eager to exploit even the little daily incidents of life has been able to remain silent for so long about the horrors perpetrated in Russia, in Mexico and even in a great part of Spain; and that it should have relatively so little to say concerning a world organization as vast as Russian communism. This silence is due in part to short-sighted political policy, and is favored by various occult forces which for a long time have been working for the overthrow of the Christian Social Order.

But among this people there can be no doubt about the rights of women, because, as I have before said, the Gy, physically speaking, is bigger and stronger than the An; and her will being also more resolute than his, and will being essential to the direction of the vril force, she can bring to bear upon him, more potently than he on herself, the mystical agency which art can extract from the occult properties of nature. Therefore all that our female philosophers above ground contend for as to rights of women, is conceded as a matter of course in this happy commonwealth. Besides such physical powers, the Gy-ei have (at least in youth) a keen desire for accomplishments and learning which exceeds that of the male; and thus they are the scholars, the professors—the learned portion, in short, of the community.

Old Hubert must have had a premonition of his squalid demise. In October he said to me, ‘Forty-two years I’ve had this place. I’d really like to go back home, but I ain’t got the energy since my old girl died. And I can’t sell it the way it is now. But anyway before I hang my hat up I’d be curious to know what’s in that third cellar of mine.’ The third cellar has been walled up by order of the civil defence authorities after the floods of 1910. A double barrier of cemented bricks prevents the rising waters from invading the upper floors when flooding occurs. In the event of storms or blocked drains, the cellar acts as a regulatory overflow. The weather was fine: no risk of drowning or any sudden emergency. There were five of us: Hubert, Gerard the painter, two regulars and myself. Old Marteau, the local builder, was upstairs with his gear, ready to repair the damage. We made a hole. Our exploration took us sixty metres down a laboriously-faced vaulted corridor (it must have been an old thoroughfare). We were wading through a disgusting sludge. At the far end, an impassable barrier of iron bars. The corridor continued beyond it, plunging downwards. In short, it was a kind of drain-trap. That’s all. Nothing else. Disappointed, we retraced our steps. Old Hubert scanned the walls with his electric torch. Look! An opening. No, an alcove, with some wooden object that looks like a black statuette. I pick the thing up: it’s easily removable. I stick it under my arm. I told Hubert, ‘It’s of no interest. . .’ and kept this treasure for myself. I gazed at it for hours on end, in private. So my deductions, my hunches were not mistaken: the Bièvre-Seine confluence was once the site where sorcerers and satanists must surely have gathered. And this kind of primitive magic, which the blacks of Central Africa practise today, was known here several centuries ago. The statuette had miraculously survived the onslaught of time: the well-known virtues of the waters of the Bièvre, so rich in tannin, had protected the wood from rotting, actually hardened, almost fossilized it. The object answered a purpose that was anything but aesthetic. Crudely carved, probably from heart of oak. The legs were slightly set apart, the arms detached from the body. No indication of gender. Four nails set in a triangle were planted in its chest. Two of them, corroded with rust, broke off at the wood’s surface all on their own. There was a spike sunk in each eye. The skull, like a salt cellar, had twenty-four holes in which little tufts of brown hair had been planted, fixed in place with wax, of which there were still some vestiges. I’ve kept quiet about my find. I’m biding my time.

But the Hermetic Teachings go much further than do those of modern science. They teach that all manifestation of thought, emotion, reason, will or desire, or any mental state or condition, are accompanied by vibrations, a portion of which are thrown off and which tend to affect the minds of other persons by "induction." This is the principle which produces the phenomena of "telepathy"; mental influence, and other forms of the action and power of mind over mind, with which the general public is rapidly becoming acquainted, owing to the wide dissemination of occult knowledge by the various schools, cults and teachers along these lines at this time. Every thought, emotion or mental state has its corresponding rate and mode of vibration. And by an effort of the will of the person, or of other persons, these mental states may be reproduced, just as a musical tone may be reproduced by causing an instrument to vibrate at a certain rate — just as color may be reproduced in the same way. By a knowledge of the Principle of Vibration, as applied to Mental Phenomena, one may polarize his mind at any degree he wishes, thus gaining a perfect control over his mental states, moods, etc. In the same way he may affect the minds of others, producing the desired mental states in them. In short, he may be able to produce on the Mental Plane that which science produces on the Physical Plane — namely, "Vibrations at Will." This power of course may be acquired only by the proper instruction, exercises, practice, etc., the science being that of Mental Transmutation, one of the branches of the Hermetic Art.

What deMause is describing, in bald terms, is how a period of social and sexual freedom allows for a release of collective unconscious or “id” material in a people, and how this then leads to a corresponding reaction from the controlling ego, that is, to even more “Draconian” social restrictions. It's possible to extrapolate from such observable trends in history—both individual and collective—how such a principle could be consciously applied at the level of social engineering. If the aim, say, is totalitarianism, first promote the opposite ideas pertaining to individual freedom, sexual liberation, artistic expression, human rights, and drug experimentation. Such a form of deep psychosocial engineering could, hypothetically, proceed over generations, propagating a set of values to one generation so as to create an opposing reaction from the next. It could also proceed at a more localized, short-term level, over periods of months, days, and hours, even down to a micro-level, such as when a TV show promotes “radical” or anti-capitalist values while at the same time serving as product placement for corporations.

Rev. David Wilkerson Warned that Former Witches Have Infiltrated Many Christian Churches: David Wilkerson exposed the current efforts of false teachers to infiltrate Christianity. Rev. Wilkerson was the pastor at Times Square Church in New York City, where he founded Teen Challenge, an addiction recovery program. He wrote, The Cross and the Switchblade, and he served as an evangelist for over 50 years (1). Throughout his ministry, Rev. Wilkerson preached against apostasy, including dominionism and the teaching that there is no literal return of Jesus (2). Shortly before his death, he stated that several former witches warned him that occultists were infiltrating the Church. They said witches are penetrating congregations and masquerading as super-spiritual Christians (3). Today, it is difficult to find a Christian Church that has not been transformed by this occult revival. References: 1. Wilkerson, David. The Cross and the Switchblade. Jove Publications. 1962. 2. Wilkerson, David, Rev. “Witchcraft in the Church.” Believers Web.org, 3. IBID.

Max took a bag of smoke and flash grenades, the .45 and shotgun Lee had left behind, an Uzi, two short tripod- and swivel-mounted guns with radio antennae, a bag of extra clips, and the bag of surveillance equipment. As an after-thought, he took out the tire iron and jammed it into the ammo bag.

What point was there otherwise to the suffering he had gone through? What point to his grandfather’s death on the very night before his operation? It was a warning, a cautionary call that life was short, too short to be wasted.

Stripping was a simple process, really. It was possible for a very few men with the right equipment—and without all the hazards usually accompanying tunnel mining—to reduce prime forest and farm land to bare rock in a relatively short time.

From these excerpts we see that Christianity was not born in the east and was not based on the beliefs of bat-crazy desert wanderers. Of course we need to remember at all times that the characters Dunford and other researchers of his ilk speak of are Atonists one and all. We need to remember that these British nobles were in cahoots with the imperialistic Papal forces that official history books refer to as the conquerors of Britain. Like the elite Pharisees and Sadducees of Judea, the nobility of Britain conspired with their Roman collaborators. Each contingent involved realized the profits to be made by way of secret collusion. Personally, we have no problem understanding this collaboration. After all, our work seeks to expose the connections that existed between Egyptian Atonists and certain members of the nobility in Alexandria, Athens and Rome. In short, it was not as much a case of Romans conquering and controlling Britain, as it was of Atonists controlling the world by way of their Rome based empire. In any case, the new rulers of Britain were on excellent terms with the government and religious leaders of pre- and post-Christian Rome. The latter were in the employ of the former. This is the conclusion of our personal investigations into the occult roots of Christianity.

The guy probably didn’t want anything, at least not anything that would make sense to someone with a normal brain. People who did this sort of thing just sort of went bug-fuck. Something in the brain shorted out, blew a fuse, whatever.

It is necessary to emphasize that DeQuincey, Coleridge and Cocteau were exceptionally talented (and exceptionally disturbed) individuals. In DeQuincey’s case, furthermore, the extravagant and glorious visions he describes were all experienced, as Dr. Robert DeRopp notes, “between sleeping and waking,” when all talented people, even without opium, can project their imaginations most vividly. (This is technically known as hypnagogic hallucination, needs no drugs and is practiced as a method of mind expansion by some occult schools, such as Louis Culling’s “Great Body of God.”) For the majority of opium addicts whose medical records exist, no such psychedelic effects are recorded, and most of them have the same depressed or soporific experiences as morphine or heroin addicts. In short, if you are looking for psychedelic effects, use the real psychedelics; unless you’re an artist of DeQuincey’s or Coleridge’s stature, you are very unlikely to find them on opium.

The policeman driving the Black Maria brought the horses to a halt near another police wagon just short of the pier. Stern and Donnelly stepped onto the street, its stone paving still wet from a recent rain. The lingering smell of ozone hung in the air. The thunder had been shattering, and Stern was glad they hadn’t had to come out in the storm. He would in theory have preferred a motorized truck, but they were notoriously delicate things, prone to breakdown. At least the models publicly available.

The policeman driving the Black Maria brought the horses to a halt near another police wagon just short of the pier. Stern and Donnelly stepped onto the street, its stone paving still wet from a recent rain. The lingering smell of ozone hung in the air. The thunder had been shattering, and Stern was glad they hadn’t had to come out in the storm. He would in theory have preferred a motorized truck, but they were notoriously delicate things, prone to breakdown. At least the models publicly available.

The goat let out a god awful high pitched scream as it impaled itself on the shotgun barrel. Shelton pushed the safety to the off position and fired. Goat fur and blood splattered the inside of his Jeep

In the ancient world, chaos and death were never very far away and the desire to stave these off, if only for a short period, meant that magic was ever-present.

As to Orphism, it soon blended with the worship of the god Dionysus, who originated in Thrace, and who was worshipped there in the form of a bull. Dionysus was quickly accepted in seventh-century Greece, because he was exactly what the Greeks needed to complete their pantheon of gods; under the name Bacchus he became the god of wine, and his symbol was sometimes an enormous phallus. Frazer speaks of Thracian rites involving wild dances, thrilling music and tipsy excess, and notes that such goings-on were foreign to the clear rational nature of the Greeks. But the religion still spread like wildfire throughout Greece, especially among women—indicating, perhaps, a revolt against civilisation. It became a religion of orgies; women worked themselves into a frenzy and rushed about the hills, tearing to pieces any living creature they found. Euripides’ play The Bacchae tells how King Pentheus, who opposed the religion of Bacchus, was torn to pieces by a crowd of women, which included his mother and sisters, all in ‘Bacchic frenzy.’ In their ecstasy the worshippers of Bacchus became animals, and behaved like animals, killing living creatures and eating them raw. The profound significance of all this was recognised by the philosopher Nietzsche, who declared himself a disciple of the god Dionysus. He spoke of the ‘blissful ecstasy that rises from the innermost depths of man,’ dissolving his sense of personality: in short, the sexual or magical ecstasy. He saw Dionysus as a fundamental principle of human existence; man’s need to throw off his personality, to burst the dream-bubble that surrounds him and to experience total, ecstatic affirmation of everything. In this sense, Dionysus is fundamentally the god, or patron saint, of magic. The spirit of Dionysus pervades all magic, especially the black magic of the later witch cults, with their orgiastic witch’s sabbaths so like the orgies of Dionysus’s female worshippers, even to the use of goats, the animal sacred to Dionysus. (Is it not also significant that Dionysus is a horned god, like the Christian devil?) The ‘scent of truth’ that made Ouspensky prefer books on magic to the ‘hard facts’ of daily journalism is the scent of Dionysian freedom, man’s sudden absurd glimpse of his godlike potentialities. It is also true that the spirit of Dionysus, pushed to new extremes through frustration and egomania, permeates the work of De Sade. As Philip Vellacot remarks of Dionysus in his introduction to The Bacchae: ‘But, though in the first half of the play there is some room for sympathy with Dionysus, this sympathy steadily diminishes until at the end of the play, his inhuman cruelty inspires nothing but horror.’ But this misses the point about Dionysus—that sympathy is hardly an emotion he would appreciate. He descends like a storm wind, scattering all human emotion.

A fairy ring, it stated, is very much like a doorway, and in several cultures it is perfectly acceptable to knock. Though most American and American-antecedent ethnicities do not practice such summoning, some bargaining cultures did, or do, practice the art. Alaine skimmed several photographs describing Sicilian stories of joining with fairies to battle witches and the Scottish worship of nature spirits, none of which seemed particularly relevant. She was growing frustrated at the author's apparent disregard for the separation between folktale and true practice when the chapter settled on a long description. Recent research into English witch trials have revealed a connection between bargaining culture and some occult forms of practice in which fairies are ritualistically summoned. Though some equate the practice with the concept of a "witch's familiar"... Here Alaine began to skim again until the author found himself back on track. Interviewees from several small villages recall stories that those bold enough to enter a fairy ring could summon a fairy by placing a silver pin in the center of the ring, repeating an incantation such as "a pin to mark, a pin to bind, a pin to hail" (additional variants found in Appendix E), and circling the interior of ring three times. It remains, of course, impossible to test the veracity of such stories, but the consistency of the methodology across geographical regions is intriguing, down to the practice of carrying a small bunch or braid of mint into the ring. Alaine shut the book on her finger, marking the spot. Impossible to rest, indeed. She opened the book again. It began a long ramble detailing various stories of summoning, but Alaine didn't need the repetition to know the method. A short footnote added that Mint appears to serve in the stories as both attractant and repellant for the fairy creatures, drawing them to the summoner but preventing from being taken unwilling into Fae, unlike tobacco and various types of sage, which are merely deterrents.

Occult’ may perhaps sound somewhat sinister in the ears of some modern readers, but its original meaning is not connected to black magic or any other evil; the word is derived from the Latin occultus, meaning ‘secret’ or ‘hidden’, and is a neutral term for phenomena that are obscure to us. For example, Isaac Newton, who first formulated the law of gravitation, describes gravity as having ‘occult’ qualities, as it cannot be seen and it exerts its power at a distance and in a secret way.

This world, it was now believed, was neither mere base illusion and “dissimilitude,” nor a quasi-divine dynamo of occult energies, nor a god, nor a prison. As a gratuitous work of transcendent love it was to be received with gratitude, delighted in as an act of divine pleasure, mourned as a victim of human sin, admired as a radiant manifestation of divine glory, recognized as a fellow creature; it might justly be cherished, cultivated, investigated, enjoyed, but not feared, not rejected as evil or deficient, and certainly not worshipped. In this and other ways the Christian revolution gave Western culture the world simply as world, demystified and so (only seemingly paradoxically) full of innumerable wonders to be explored. What is perhaps far more important is that it also gave that culture a coherent concept of the human as such, endowed with infinite dignity in all its individual “moments,” full of powers and mysteries to be fathomed and esteemed. It provided an unimaginably exalted picture of the human person—made in the divine image and destined to partake of the divine nature—without thereby diminishing or denigrating the concrete reality of human nature, spiritual, intellectual, or carnal. It even produced the idea (which no society has ever more than partially embodied) of a political order wholly subordinate to divine charity, to verities higher than any state, and to a justice transcending every government or earthly power. In short, the rise of Christianity produced consequences so immense that it can almost be said to have begun the world anew: to have “invented” the human, to have bequeathed us our most basic concept of nature, to have determined our vision of the cosmos and our place in it, and to have shaped all of us (to one degree or another) in the deepest reaches of consciousness.

He distanced himself more and more from Roman Catholicism. Instead, he became increasingly preoccupied with works that, in his view, dealt with occult phenomena in a serious ‘scholarly’ way; for example, a book about ‘Astrology, Hypnosis, Spiritualism, Telepathy’,33 topics which, at the peak of the inflation and during the subsequent period of upheaval, were generally in vogue.34 In 1925 he was to read a book about the power of pendulums,35 and in the same year he approached an astrologer with a request for four horoscopes.36 He was impressed by an account of the Pyramid of Cheops—‘history built and written in stone and a representation of the universe, which a genius has written in the form of this pyramid’—since it showed ‘a range of knowledge that we conceited people of culture have long ago lost and even now have not recovered to the same extent’.37 During January and February 1923 he read a book on Spiritualism, and commented in his notes that it had convinced him that Spiritualism was true. Thus, Himmler assumed that it was possible to communicate with the souls of the dead.38 Already, in May 1921, he had read a book twice within a short time which claimed to prove there was life after death; despite being somewhat sceptical, he was inclined to believe the evidence put forward. ‘The transmigration of souls’, he noted at the end of his commentary on it.39 It was a topic that was also to preoccupy him after he became Reichsführer-SS (RFSS).

deity about whom Rudyard Kipling wrote the short story, “The Mark of the Beast.” For Obama, who grew up in a household

These researches renewed his commitment to analysis, which he now conceived more as a means to produce personal growth than as a technique for treating mental disorder, and he increasingly devoted his energy to teaching others, whether as pupils or patients, the same methods he had perfected during his own confrontation with the unconscious and which he had excavated in all their bizarre ambiguity from an occult science of the seventeenth century.