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.
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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.
The chapter titles are nicer too, with just two extra spaces that make a big difference :. Also in the PDF version, the Table of Contents on the side also looks good now, following a remark that was done to me last time. I obviously updated the text since it had been 6 months it had been done. Nothing big changed on that side, but there are a couple thousand more words in total, though I couldn't tell you in which parts precisely. I finally give you the code to do it yourself fully automatically just double-click one file.
Destruction comes to individuals, it comes to relationships, and it comes to entire worlds, each in its turn; we will examine how the universe is indifferent to death and destruction in regard to the individual, in regard to relationships, and in regard to the eventual destruction of the world. Fire cannot exist when it is surrounded by ice. Neither can ice exit in the midst of fire.
Neither fire nor ice contributes anything of value to the other; each substance cancels out and destroys the other substance. Frost brings these two antagonistic elements together to demonstrate that it is not important how destruction is accomplished; the inevitability of death, destruction, and loss, and the indifference of the universe to that inevitability, are the things that matter.
Death is cold and indifferent in its finality. The fire of betrayal is also a common theme, as a young boy undoubtedly feels betrayed by the father who dies too young and by the sister whose mental illness brings shame to her family and as a man is betrayed by the daughter who abandons her father in the time of trouble.
Betrayal burns through the heart with indifference for the life that it destroys. Sufficiency is neither great nor terrible. Ice would suffice for the destruction of the world just as fire would suffice to accomplish the same result. The universe does not care how the world will end; it is not relevant to any supreme plan for the world to end in one way or in another way. Just as the indifferent heat of fire destroys ice by melting it into a puddle, so the world will inevitably end.
Just as the indifferently suffocating cold of ice destroys fire by freezing away the heat that is needed for the fire to continue to burn, so is the destruction of the world unavoidable. The agent of destruction is irrelevant to the universe; death and destruction will inexorably come to the world eventually. In showing that death and destruction are inevitable, Frost reminds the reader that life will end in death. Death is inevitable. Whether life ends in cold and lonely emptiness, as by ice, or whether life ends in a dramatic conflagration, as by fire, it is inevitable that each life will end.
As the universe is indifferent to the destruction of a whole world, even more so is the universe indifferent to the death of any person. Frost writes: Frost equates desire with consuming fire and with raging infernos that are capable of destroying the world. He equates hate with freezing ice that is likewise capable of destroying the world. Desire and hate are human limitations, and they are both involved in the tragedy of the human condition. Desire is superficial to relationships, and it is a transient force in life.
If desire is devoid of love, or if it is lacking sufficient love, then desire can destroy a relationship. Desire is able to tear a relationship apart, leaving the individuals empty and broken. Conversely, hate is one of the strongest emotions in existence. It has the power to bind people together in relationships of destruction. Hate is a perversion of love, and hate freezes the life out of a heart as surely as ice freezes the last leaves of autumn, sucking the life from the heart and leaving emotional death and destruction in the wake of the hate.
Either desire or hate will serve with equal efficacy to destroy a relationship, and the universe is indifferent in regard to which condition ultimately causes the destruction.
Relationships are fleeting, and as the participants find themselves alleviated from society, so do they cling to desire and to hate alike to form the bases of their relationships. Second, the relationships are destroyed by the ice of hatred, which freezes the heart, leaving no place for love and forgiveness to abide. Each is an indifferent void, consuming everyone without regard for whom or what is destroyed in the process. The difference between hate and oblivion is that hate remembers every detail of that which is hated, and it destroys the hater continuously, while oblivion forgets what is destroyed and why and how the destruction was accomplished.
It makes no great difference in eternity whether destruction comes with the long memory of hatred or with the complete forgetfulness of oblivion, since everything is always destroyed, and all destruction is equal. It poignantly relates his own personal experiences with racism, poverty, and loneliness The fact that someone extradited from a foreign country by the Nazis would then just simply be let go after a year's detention—and then allowed to continue his suspect activities within Germany—is almost unbelievable.
After the war, he called the Brothers together to reorganize the order; but as he found himself at that time in Riesa in the Soviet occupation zone, it was impossible to carry out the work of the Order. It was not until that Gregorius went to the Western zone of occupation and from there to West Berlin. His five-year sojourn in the east is also rather odd. About twelve issues of these per year continued to be published until At that time there were outer courts in many German cities.
The period from to the date of Gregorius' death in was one of intensive activity and growth for the order, but the time between 1 9 6 0 and was apparently beset with various internal problems generally characterized as a power struggle between Gregorius and Grand Chancellor Amenophis. Gregorius in January of , these internal conflicts became more acute. Discords and Harmonies Between the time of Gregorius' death and 1 9 6 9 there were numerous conflicts within the FS.
Several long-time initiates left the order at that time. Within a year Roxane was dead. In 1 9 6 6 a triumvirate was elected under the leadership of Magistri Giovanni, the Lodge Secretary. The fact that a Frater of such a relatively low degree was elected to the Grand Mastery could have been taken as an ill omen. Daniel set about reorganizing the Brotherhood. One of his innovations was the installation of an "inner circle" of initiates within the FS itself.
These actions led to even more dissension. In 1 9 6 9 , yet another GM was elected. This time the Brother, Br. Jananda had entered the order only in , so the lineage of Gregorius had already been virtually broken with this election. This precipitated a crisis that indirectly caused the internal documents of the FS to be published.
Therefore, there were at least three groups working under the FS banner in 1 9 6 9. Apparently it was the former GM Daniel who gave or sold a mass of internal documents in 1 9 6 9 to Prof. Adolf Hemberger, who then published many of them in his 1 9 7 1 study of the organization. The FS had, up until that time, been a truly secret lodge which preserved those rituals and practices they wanted to keep hidden from outsiders.
Now the whole interna, or at least the vast majority of them, had been exposed. This led to the necessary reorganization of the system. On Easter Saturday of that same year, the various factions of the FS reunified. The material used in this book comes from the period before 1 9 6 9 and therefore does not reflect the rituals and doctrines of the Fraternitas Saturni as it is working in the world today.
This gnosis is sometimes dark and foreboding. It uncovers the dark side of the Aquarian Age—an age to be ruled by Saturn. But it is also enlightened by the "higher octave" of Saturn—Lucifer—and by the dark light of Saturnian yoga, or sexual mysticism and cosmosophy.
The teachings of the FS are highly eclectic. This is understandable given the lodge's "pansophical" origins. This, however, proved a difficult task, as there seemed to be no unifying element or central focus for the maelstorm of occult lore swirling around in the pansophical movement. It was the Fraternitas Saturni and Gregor A.
Gregorius, directly or indirectly through the acceptance of the Aeonic Law of Thelema, which provided the necessary elements of cohesion to the pansophical approach in Germany. In this chapter we will concentrate on those things which make the FS teachings unique and give them definite shape. Underlying all of this is the usual post-Theosophical mixture of Eastern and Western doctrines and practices to be found in quasi-Masonic orders of the late nineteenth and early twentieth century, e.
The elements that make the FS unique are its focus on the Saturn archetype, the Saturnian mythos of a new aeon based on an astrological process, and an unabashed Luciferianism. Further aspects which, although not unique to the Brotherhood, added to the lodge's working focus are: the doctrines and practices of sexual magic principally taken over from the O.
From the standpoint of existing magical and mystical traditions, the FS is a mixture of Eastern and Western streams. From Eastern really Indian ideologies come the themes of awakening of the chakra system in the magician,1 the laws of reincarnation and karma, and the practice of tantric sexual mysticism. From various branches of the Western for want of a better term tradition come the doctrines of ritual magic taken mainly from the medieval and Renaissance grimoires , astrology, Rosicrucianism, Gnosticism and, of course, the overriding Masonic form of the lodge's organization and ritual.
The documents indicate that the Eastern influence became stronger after the reorganization of the lodge after the Second World War. It is also interesting to note that in comparison to similar eclectic lodges, the FS laid relatively little emphasis on the Tarot and the Kabbalah. Within the FS teachings, special emphasis is placed on crystal and mirror magic,2 pendulum magic,3 and "daimonic magic.
These include a special path of initiation as well as a complete astral or planetary cosmosophy and a Luciferian element. In many regards the SaturnGnosis is in accordance with what is known of the Ophite and Barbelo Gnostic sects of antiquity.
The teachings, practices and rituals of the FS are intended to provide just such an initiatory experience. Although in ancient times Gnosticism existed in a myriad of often mutually incompatible sects, there were certain doctrines common to most of them. First, they held that there existed a godhead beyond all categories as well as a three-fold god subsisting in the fullness of being pleroma , or light.
This divine realm of fullness of being transcends the place in the world where matter exists; these two realms are separated by a great barrier horos. How these realms became separate is a matter of diverse speculation, however, what is certain among the Gnostics is that our world was not created by the god of light, but rather by an entity that resulted from a deficiency in the pleroma. This deficiency came about either through progressive degeneration as the outflow of being got further and further from its source, or through a conscious withdrawal of divine will thelema from the outer reaches.
By whatever process, lesser independent entities arose in the graduated levels called aeons of the new cosmos. These entities were called archons. This knowledge was a direct experience of being, not something acquired by learning or even by conclusions reached by logical methods. The demiurge Jehovah demanded faith pistis ; the "Good God" could only be reached through gnosis.
The central focus of the Brotherhood is the Saturnian complex, which we will refer to here as an "archetype. A review of any modern astrological text will show what the common views of Saturnian characteristics are: practical, cautious, constructive, responsible, patient, ambitious, thrifty, reliable and self-disciplined.
Negative characteristics might include: mean, narrowminded, severe, aloof, dogmatic, heartless, and cruel. Some of the older characteristics of Saturn were taken over by Uranus. Again, a review of standard texts will show certain Uranian characteristics: humanitarian, friendly, kind, independent, original, inventive, strongwilled, versatile, loathing restriction. Negative characteristics might be: eccentric, perverse, rebellious. In this capacity it is the "Guardian of the Threshold" to higher initiation and being.
Saturnus is seen as the breaker of cosmic order and unity—thus he instituted death, causing regeneration and change to come into being.
One of the ways in which he broke the cosmic order was in the revelation of divine secrets to mankind. Thus in many ways Saturnus is identical with Prometheus of Greek tradition, and is certainly to be identified as well with the Serpent of Paradise. This Demiurge Saturnus is identified with the number 6 6 6. What is important to realize at this juncture is that Saturn is seen not in an exoteric sense—relevant primarily to the non-elect of Saturn—but rather in an esoteric sense relevant to his chosen ones.
This capacity is further amplified by the underlying Uranian influence. Besides these general teachings on the nature of the Demiurge Saturnus, the FS has a special doctrine, particular to it, concerning an entity attached to the planet Saturn and active on the Earth, called the GOTOS.
The belief of this system of lodges having hidden, praeterhuman intelligences at their esoteric heads is commonly held in the FS. Members would, for example, say that Baphomet was the lodge daimonion of the Knights Templar. An egregore is a sort of "group spirit" or thought-form magically created by a community of people from its collective ideals. The egregore can be seen as a collective hypnotic suggestion which can be experienced directly, if subjectively, by the participants in rituals wherein the egregore is invoked.
This tends to take on objective reality as the experience of the egregore becomes an experience that is shared within lodges. The magical synthesis of this duality is thought to make it easy for the initiate to "change raiments" i. It is a kind of "battery" which can be charged with the psychic energy of the lodge. This "battery" is given a particular form, which acts as an access-key to its power.
When members of the lodge have need of the accumulated and stored magical energy, they can "tap into" it if they have the proper ritual keys. This image was at some point cast in a sculpture by Sorella Gabriele and set up in the Lodge Temple in Berlin. At one time all members of the FS were to have one of these busts of the "Master Gothos" in their private sanctuaries see page These are developed in order to create the conditions for higher spiritual development through mastery of one's own self and the environment.
In other words these are the characteristics of the Saturnian magician. Gregorius himself, in a poem published in Saturn-Gnosis 1 , described the GOTOS as a leader on the path into the solitude of Saturnian-Uranian knowledge a knowledge into which each must go alone.
He portrays the "love" of Saturn as "severity," but declares that whoever can withstand the tests will ultimately be greeted as a friend and brother.
In Masonic terms, the new initiate is compared to a rough-hewn stone which is to be finished by the mason. True to Gnostic doctrine, the FS holds that this understanding must come from outside the limitations of normal deductive or inductive logic.
Magical work is made up of experience and only the elect may ever truly understand it. The FS is a "secret" lodge in that the public identities of the members are supposed to be unknown to the other members. Each new initiate is given a lodgename which he or she is to be known by in lodgerelated affairs. During the ritual lodge work which takes place when a new initiate is received, his public name along with his lodge name are burned together in the brazier to bind them together "astrally.
It is a "Brotherhood" in that the bonds made within it are intended to continue beyond death on the "mental plane. Quite often Brothers and Sisters place three points either before or before and after their lodge names. This is an exhortation "to work in the triplicity: harmony-justice-fraternity. Among the highest aims of the FS is the spiritual perfection of its initiates. But this is not really seen as an end in itself, but rather as a means to the elevation of the consciousness of the lodge as a whole, which in turn leads to a sympathetic raising of consciousness in the world outside the lodge.
Through this interaction, the two lodges, the inner and outer, begin to reach higher and higher levels of harmony. Additionally, the FS, as a Thelemic order, is concerned with activating the Law of Thelema on this planet.
In the higher grades it is taught that the higher sense of the Law of Thelema involves the binding of humanity closer to the Saturnian influence. It is one of solitude as the FS has come to recognize the existential problem of modern humanity , which it has incorporated into its program.
The cultivation of solitude is a primary task of the Saturnian brother or sister. As the initiate has chosen a pathway to higher knowledge through the Saturnian sphere, he has naturally isolated himself from the mass of humanity.
By so doing he has also liberated himself from a vast number of the influences of the masses, influences that are detrimental to his initiatory progress. The initiate's need for this spiritually undifferentiated humanity becomes less and less as his progress accelerates. So despite his solitude and more to the point, because of it he is happy as a self-contained individual. Because he stands more and more outside the standards of common human measurements and evaluations, the Saturnian brother has progressively less spiritual need of common human society.
The solitude is a joyous one, mainly because the initiate is always conscious of, and focused on, his initiatory aims. The main spiritual tool of the FS is the initiation and transformation of individual brothers and sisters. This is done through magical training and ritual initiation.
Through years of concentrated meditative and contemplative work in which he has been very severe with himself, the chela acquires the Saturnian attributes of seriousness, concentration, and critical thinking, as well as the Uranian qualities of intuition and knowledge. One of the first steps in this training is the rejection of speculative fantasies, and the concentration on fact and intellectual pursuit.
This, it would appear, is the best foundation for more occult or magical practices. Eventually, by following the magical curriculum of the FS, the brother or sister will become the master of all spheres of activity and endeavor.
The initiate will become master of both the dark and white lights, and will be able to command the daemons of the nether regions as well as the angels of the mental spheres. 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.
You will also see that since I left the structure of the Wiki, the chapters of the first two books contain first a very short sentences summary, and then the pages Synopsis common for all books.
So you can have a VERY fast summary of the first two books by just reading theshort summary for each chapter.
Hopefully in the future the Wiki's content increases, and these very short summaries are available for all books, which would make possible to compile a very short version of the summary, and a longer one, along the current edition containing both.