-Caveat Lector-
>Mr. Caulfield (or do you go by 'Catcher?),
You can call me Holden.
>Who's 'occult ritual' is the 'killing of the divine
>king'? Please try to give me a reference that ISN'T using it in
>reference to Kennedy. I want an alchemical or occult text. I believe
>it may exist, but I want to see it quoted.
Here's a couple of snippets from "The Golden Bough" by James George
Frasier (His paragraphs are like his books- big)
The Killing of the Divine King
If the high gods, who dwell remote from the fret and fever of
this earthly life, are yet believed to die at last, it is not to
be expected that a god who lodges in a frail tabernacle of flesh
should escape the same fate, though we hear of African kings
who have imagined themselves immortal by virtue of their
sorceries. Now primitive peoples, as we have seen, sometimes
believe that their safety and even that of the world is bound up
with the life of one of these god-men or human incarnations of
the divinity. Naturally, therefore, they take the utmost care of
his life, out of a regard for their own. But no amount of care
and precaution will prevent the man-god from growing old and
feeble and at last dying. His worshippers have to lay their
account with this sad necessity and to meet it as best they can.
The danger is a formidable one; for if the course of nature is
dependent on the man-god's life, what catastrophes may not be
expected from the gradual enfeeblement of his powers and their
final extinction in death? There is only one way of averting
these dangers. The man-god must be killed as soon as he shews
symptoms that his powers are beginning to fail, and his soul
must be transferred to a vigorous successor before it has been
seriously impaired by the threatened decay. The advantages of
thus putting the man-god to death instead of allowing him to
die of old age and disease are, to the savage, obvious enough.
For if the man-god dies what we call a natural death, it means,
according to the savage, that his soul has either voluntarily
departed from his body and refuses to return, or more commonly
that it has been extracted, or at least detained in its
wanderings, by a demon or sorcerer. In any of these cases the
soul of the man-god is lost to his worshippers; and with it their
prosperity is gone and their very existence endangered. Even if
they could arrange to catch the soul of the dying god as it left
his lips or his nostrils and so transfer it to a successor, this
would not effect their purpose; for, dying of disease, his soul
would necessarily leave his body in the last stage of weakness
and exhaustion, and so enfeebled it would continue to drag out
a languid, inert existence in any body to which it might be
transferred. Whereas by slaying him his worshippers could, in
the first place, make sure of catching his soul as it escaped and
transferring it to a suitable successor; and, in the second place,
by putting him to death before his natural force was abated,
they would secure that the world should not fall into decay with
the decay of the man-god. Every purpose, therefore, was
answered, and all dangers averted by thus killing the man-god
and transferring his soul, while yet at its prime, to a vigorous
successor...
The Scapegoat; The Transference of Evil
In the preceding parts of this work we have traced the practice
of killing a god among peoples in the hunting, pastoral, and
agricultural stages of society; and I have attempted to explain
the motives which led men to adopt so curious a custom. One
aspect of the custom still remains to be noticed. The accumu-
lated misfortunes and sins of the whole people are sometimes
laid upon the dying god, who is supposed to bear them away
for ever, leaving the people innocent and happy. The notion
that we can transfer our guilt and sufferings to some other being
who will bear them for us is familiar to the savage mind. It
arises from a very obvious confusion between the physical and
the mental, between the material and the immaterial. Because it
is possible to shift a load of wood, stones, or what not, from our
own back to the back of another, the savage fancies that it is
equally possible to shift the burden of his pains and sorrows to
another, who will suffer them in his stead. Upon this idea he
acts, and the result is an endless number of very unamiable
devices for palming off upon some one else the trouble which a
man shrinks from bearing himself. In short, the principle of
vicarious suffering is commonly understood and practised by
races who stand on a low level of social and intellectual culture.
In the following pages I shall illustrate the theory and the
practice as they are found among savages in all their naked
simplicity, undisguised by the refinements of metaphysics and
the subtleties of theology.
The devices to which the cunning and selfish savage resorts
for the sake of easing himself at the expense of his neighbour
are manifold; only a few typical examples out of a multitude can
be cited. At the outset it is to be observed that the evil of
which a man seeks to rid himself need not be transferred to a person;
it may equally well be transferred to an animal or a thing,
though in the last case the thing is often only a vehicle to
convey the trouble to the first person who touches it...
.
> Please also provide the name
>of the Project Pegasus 'deep cover agent' and proof he once lived or at
>the very least where I can download the sound files from the tapes.
>Otherwise all of that info is completely unverifiable
I'll bet it was one of the 3 tramps.
--
A conclusion is the place where you get tired of thinking. (Arthur
Bloch)
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