By Robert Frost. Some say the world will end in fire,. Some say in ice. From what I 've tasted of desire. I hold with those who favor fire. But if it had to perish twice. In the first two lines Robert Frost's “Fire and Ice” (Arp ), the poet presents two options for the end of the world: one by fire and the other by ice. Many scientists. At the time of going to press, all web addresses were active and contained information relevant to the topics in this book. Gill Education does not, however.
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Nationality: American. - Age: 66 years old. - Notable work: A Song of Ice and Fire (6 books). - Main activities: writing short novels and awesome books series. Book One of A Song of Ice and Fire. By George R.R. Martin. Contents. Maps. The North. The South q. Prologue q. Chapter 1 q. Chapter 2 q. Chapter 3 q. Chapter. Fire and Ice. by Robert Frost. Some say the world will end in fire, I think I know enough of hate. To say that for destruction ice in Arial font. Arial. GIF or PDF.
He sees that his life is irrelevant in a world that is vastly insignificant to the universe. Sufficiency is an unemotional, passionless, indifferent state, which expresses no preference for one mode of destruction over another mode of destruction; any agent of destruction will serve equally well to accomplish destruction.
No relationship is spared the destructive forces of desire and of hate, whether within the relationship, or battering the relationship from the outside.
Even the apparently timeless, permanent world on which we reside has not been spared the destruction of fire from volcanoes, from crashing meteors, and from war; and of ice from creeping glaciers. Destruction will come, and the universe will neither notice nor care that our world is gone.
Individual bodies, dead at the end of our short, irrelevant lives, will be gathered indiscriminately by the indifference of Death, making us all equal in the end, regardless of who we were in life.
Frost and Hughes express great bitterness and desolation in their poems, which I do not share. I do not believe that the universe is indifferent to the fate of the humblest creature, much less that the universe is indifferent to the destruction of a world.
I do believe that they are both right in believing that death is inevitable, and that it does not discriminate between the white man and the black man, between the rich man and the poor man, between man and woman, or in any other way; death is the great equalizer, regardless of how death comes, or to whom.
They will be equal, as they should have been equal in life. Approaches to fiction, poetry, and drama 2nd ed. New York: McGraw Hill. Durham, J. Robert Frost: A bleak, darkly realistic poet. Revista de Letras, 12, Retrieved September 4, , from http: Frost in the waste land. The Sewanee Review, 1 , Retrieved September 12, , from http: Concise anthology of American literature. New York, NY: Pearson Education, Inc. Scott, M. Langston Hughes of Kansas.
Debbie grew up in Vermont, where she heard and collected many family stories that she enjoys retelling as historical fiction for young audiences. Debbie graduated summa cum laude with a B. Indifferent Universe 25 Also look for these titles by Debbie Barry: Books for Young Learners: Undergraduate Series. Download pdf. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link.
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The reader should be advised that the author is not an initiate of the FS. However, I had the advice and consultation of the Brotherhood, as is cited in the Acknowledgments. I hope that this combination, coupled with my longtime experience in the history and practice of magic, will provide a sense of objective sympathy. The FS is an organization that has undergone several transformations during its most recent manifestation from about 1 9 2 7 to the present.
Most of the material used for this book and the ideas discussed in it have been drawn from the period when Gregorius was Grand Master, or shortly thereafter to about Therefore, it cannot be assumed that doctrines or practices discussed in these pages are in fact still a part of the current doctrines and practices of the FS in Germany.
A comprehensive overview of its organizational structure of thirty-three degrees of initiation is one key to the understanding of the lodge's work and purpose. The rituals presented here are complete treatments of rites found in archival material.
They amply demonstrate the liturgical scope of the Brotherhood, and provide further significant insights into their philosophy that are inaccessible in theoretical discussions. After studying the doctrines of the FS for almost a decade, and after significant experimentation with a number of its formulae, I believe that the Brotherhood of Saturn indeed holds a unique place in the history of the revival of the Western magical tradition.
For too long, the English-speaking magical forum has been ignorant of the exact nature of German occultism and magic.
Although a great deal of "English occultism" is actually, or supposedly, derived from sources in her Continental sister nation e. Rosicrucianism, the Golden Dawn [cf.
Therefore, anyone who would really understand the depths of the magical subculture of today, be it in German or AngloAmerican society, needs to have a thorough grasp of the history and doctrines of the Brotherhood of Saturn. On some aspects there is an abundance of information, while on others we are left to speculate. In this chapter, I want to trace the history of the FS as an organization and as an idea, and at the same time remain as much as possible within the context of events in the contemporary occult subculture.
Documents within the FS1 point to the idea that on some mystical level there is a connection between the ancient mysteries of the Germanic past and the Fraternitas Saturni. This Fuotan is seen as the All-ruling Principle of Fate, which does not itself succumb to the ultimate "Twilight of the Gods.
At one point, apparently between and , there was a provision of the group that only "Christians" i. This is mentioned to indicate the underlying belief that the FS itself has its mystical origins in the North, and that there was indeed an early Saturnian Brotherhood in the Scandinavian region whose history remains quite obscure.
It was to these dim roots that the early FS traced its origins. By the end of the eighteenth century those lodges had disappeared and nothing further was heard of them. This lodge was said to have had outer courts in Krakow, Posen, and Thorn. Ultimately these lodges were destroyed by various wars. He was also dedicated to romantic social reform movements, and was the leader of a group called the "Antinomian Union.
Related to this was his Law of Creation, which posited that man could "create reality" from the sum of his sense impressions, again combined with a mathematical formula. Certainly not the least of these is his role as initiator of Eliphas Levi between the years 1 8 5 0 and , who was to be instrumental in the general occult revival of the late nineteenth century. Rebirth Before we can fully understand the founding and subsequent development of the present FS from , a more complete context for the magical revival in late nineteenth- and early twentieth-century Germany needs to be outlined.
The German-speaking region of central Europe was itself the breeding ground of certain underground streams of occultism, but these were often so deep underground that they did not call much attention to themselves.
The most important single stream of the early magical revival in Germany and Austria for the history of the FS is that of quasi-Masonry, or Winkelmauerei, as it is called in German. Various Masonic and quasi-Masonic lodges had been active in Germany from at least the eighteenth century. Here we will only be concerned with those groups known to have done magical work and to have some connection with the eruption of occult activity in central Europe between the World Wars.
This order was supposedly founded in 1 8 4 0 in Munich by some rich German industrialists and well-placed citizens. The service of these entities was to provide the initiates he order with untold personal power, influence, and wealth. The centurium in its name is Latin for a group or division of one hundred. Each year a new member was elected and initiated, so the extra human initiate had to be sacrificed to the demonium.
This whole affair was taken care of on the night of the twenty-third of June, St. John's Day.
On that night, the lodge members would convene, and if no brother had died in the course of the year, a "lodge sacrifice" had to be chosen.
This was done by drawing lots. The initiate chosen for this honor would then drink a poison draught in order to complete the sacrificial act.
This machine is also mentioned and described in the FS documents. The sinister FOGG plays a dominant role in the "magical autobiography" of Franz Bardon, Frabato,14 wherein dramatic instances of the application of the Tepaphone are portrayed. Most of the material having to do with the FOGC seems quite legendary and fantastic in tone, but certain features of it are more practically treated in the FS materials.
Less mysterious, but still quite obscure, was the early work of Theodor Reuss, who is said to have revived the Order of Illuminati in Bavaria in By 1 8 9 9 these were unified, but they only worked together until After , Reuss seems to have fully shifted his emphasis toward the development of the O.
Engel continued with his branch of the order until , and then founded a new Illuminati group, the World League of the Illuminati, in 1 9 2 7. This newer order lasted until 1 9 3 3 , two years after Engel's death. Reuss edited a journal called the Oriflamme from 1 9 0 2 to 1 9 2 3. This was a general outlet for various orders and lodges founded by Reuss, and was dedicated to an eclectic synthesis of Masonic, Rosicrucian, Templar, Gnostic, and certain forms of Indian occultism.
Working with Reuss at that time were the well-known Theosophist Franz Hartmann and another occult figure named Joshua also known as Heinrich Klein. Hartmann had known Karl Kellner, founder of the O. It began about , but no documentation of it exists before it was mentioned in the Historische Ausgabe der Oriflamme Kellner had apparently already developed a system of sexual occultism based on what Indian Tantrism he was able to learn and on the teachings of the American sexual mystic Paschal Beverly Randolph, as transmitted through a French branch of Randolph's organization.
Traditionally, Kellner is supposed to have travelled in the East, where he learned sexo-yogic secrets from three adepts, two of them Hindu and one Muslim. Under Reuss the O. In , Reuss openly published the true nature of the work of the O. Crowley really knew nothing about the techniques Reuss was alluding to, but the works of Crowley are so full of sexual references that it certainly seems that he did.
A sort of mutual conversion took place, in which Reuss convinced Crowley of the power of the O. In 1 9 2 2 , Reuss resigned his position in the O. Reuss died the next year.
The translation of Liber AL vel Legis The Book of the Law in German in 1 9 2 5 was a watershed in that some dissidents were won over, while others were totally repulsed by the contents of the book. In time, the rituals and ideology of the old O. Besides the O. Recnartus , and was founded originally as a loosely organized study group in Berlin shortly after the First World War. Gregorius Eugen Grosche. Another important initiate of this lodge was Karl Germer Br.
Some of his authority was derived from Theodor Reuss, at least according to Aleister Crowley's own account. Gregorius came to be founded in 1 9 2 8. These affairs will be addressed later. This magical order was founded in England in 1 8 8 8. Its own tradition holds that its authority was derived from a German order of the same name.
Ellic Howe has carefully thrown a good deal of doubt on the whole tradition of the German origin of the organization in his Magicians of the Golden Dawn. Wescott essentially forged the documents relevant to this tradition. Howe's arguments make a great amount of sense. An interesting question that remains is why Wescott would have chosen Germany as a source for his imaginary lodge. On the surface the explanation that Germany was suitably remote, yet plausible—at least more plausible than the subterranean Himalayas—seems reasonable.
One historical factor that may have led to this was the traditional presence of "Secret Chiefs" Superiores Incogniti in the German Masonic Order of the "Strict Observance," active since the middle of the eighteenth century. Ellic Howe speculates that Wescott did not have the Secret Chiefs in mind so much as he did the hidden mahatmas of Blavatsky's Theosophical Society. Whatever the origin of the idea of Secret Chiefs, it cannot be denied that the founding and development of the Theosophical Society had a transformative effect on the history of occult movements in Western society.
The Theosophical Society was founded in New York in 1 8 7 5 , and its influence was felt throughout the occult subculture from that time on, 22 mainly in the popularization of occult ideas of the East and West and in the eclectic synthesis of these ideas into a more or less coherent whole. By 1 8 8 4 it had been officially established in Germany.
Franz Hartmann, made a trip to Germany, where he met Karl Kellner and became involved with him in occult work of the kind mentioned above. Here there is a definite and early connection between a leading Theosophist and the future Outer Head of the O. Later, of course, Hartmann would be one of the leading figures of the German O. Another Theosophist, Rudolf Steiner, also had O. Theodor Reuss gave Steiner a charter to found an O.
In all of this there is evidence that the world of quasi-Masonry in Germany was open to Theosophical ideas, and that individual Theosophists were also seeking deeper, practical magical applications of occult teachings in the ranks of the quasi-Masonic orders.
A further important contextual element for the development of the Fraternitas Saturni was the Ariosophical movement. Again there are vital interconnections with the Theosophical and quasi-Masonic worlds. The most important single figure in the general Ariosophical movement was Guido von List Beginning in 1 9 0 2 , however, List gave full vent to his mystical inclinations, and embarked on the path of an occult master.
In that year he underwent an operation for cataracts, after which his eyes were bandaged for eleven months. In this enforced state of blindness and darkness List was enlightened to the runic mysteries.
The runes are a system of written symbols used by the ancient Germanic peoples as a sacred or magical script. Among the members of this society were Dr.
Franz Hartmann and Lanz von Liebenfels. Both orders also revolved around sexual mysteries, but the kind of sexual mysticism practiced by the ONT and the O. Lanz preached a doctrine of racial enlightenment through the practice of strict eugenics, through which the Grail of pure Aryan blood would be restored.
In addition to the previously stated Ariosophical leanings within the FS, the other significant shared elements between Ariosophy and the FS seem to have been their doctrines of a coming age of higher spiritual evolution, an interest in Templarism, and the belief in hidden masters.
All but the interest in runes are also shared with Theosophy and quasi-Masonry. In addition to quasi-Masonry, Theosophy, and Ariosophy, another branch of esoterica that burst on the scene in early twentieth-century Germany was astrology.
Until sometime after , astrology was just one more of the many arcane sciences practiced within the mysto-magical cultural milieu of quasiMasonry, Theosophy, and Ariosophy.
By the s, however, astrology had become more popular in Germany than any of these other branches of occultism. But the attraction of widespread interest in a lodge with obvious astrological implications is clearly based on the popularization of astrology in the s.
At first, the "Pansophical Society" was a study group founded just after the war in Berlin.
Their areas of interest included Gnosticism, the ancient mysteries of Greece, Egypt, and Babylon, as well as problems of philosophy, religious history, metaphysics, depth-psychology, "cosmosophy," and the Kabbalah. Indeed, there seems to have been a good deal of occult involvement among the German filmmakers of the pre era; some of the mysteries of this milieu have yet to be unraveled.
It was Gregorius who was the actual founder of the Pansophical Lodge and who was its general secretary. Gregorius ran an occult bookshop in Berlin at the time. In the summer of , the most important event leading to the emergence of the FS took place.
Without apparently knowing very much about his teachings, Master Recnartus invited Aleister Crowley to his house in Weida in Thuringia, Germany. Or so it seemed. After Theodor Reuss died in , the international leadership of the O. Crowley had been an initiate of the Golden Dawn from to I'm happy to say that this is done, that took some work too, but you now admire the result on the Github page please read the instructions carefully :. But you want to remember all the intricate details?
Look no further! I compiled in an eBook and PDF for people who prefer, or don't have an e-reader all the chapter summaries from A Wiki of Ice and Fire , and these are very detailed for the most part.
I'm sure the most avid readershere will have a say about what's the good level of details. In anycase I'll check from time to time and maybe release some new versions. You can go directly to the great articles of A Wiki of Ice and Fire that are very detailed.
Even on e-readers it works, but of course since these devices are slow it is not as convenient, but at least if you really want to you can.