Arquivo por Autor | luludalencourt

Apotheosis of Bells of Street

Bells of the street is the holy chant of Qerhet, the bard of chaos.

It was made in the nuclear deeps of the universe, in the atom of reality, where sleeps the omnipresent thought that move galaxies and microbes.

The omnipresent thought broadcast the notes of that song subliminally in the flesh of the matter, solidifying the chaotic intentions of Qerhet in the long dream which it is the universe.

Qerhet consider that chant his magum opus and most eficient spell. Has made it mixing all his previous creations, which includes poems,paintings and songs.

Qerhet played it with the notes of his magical harp, which strings were made using the waves of the primordial waters of Nun.

Akhamitet, the egyptian priest of Qerhet, was the mortal who heard most of the chant. having countless visions, epiphanies, and behaviour changes because that.

The excerpt heard by Akhamitet had the essency and the image of the Chaos itself, and had as a goal undermine meanings and pre-made purposes, leaving space for the creation.

Because of a bootstrap paradox caused by the relationship of the mystic apophenia of the priest with non-linear temporal incidents in Egypt, Qerhet hid himself in the mundane egregore of the propane companies of the XXI century, inserting subtle references of his pre-cosmic existance in the marketing and general acts of these companies.

The famous jingle of the brazilian company of propane distribuition, Ultragaz, which name is ”Bells of the street” have an excerpt of what Akhamitet used to hear in her meditations.

That excerpt it is in a infrasonic frequence that cant be heard by threedimensional entities, but can be relatively noticed, causing a mix of contradictories reactions, depending on the one who hear it.

The chant of Qerhet its present in another propane songs too, being the same infrasonic frequency excerpt though.

Qerhet o bardo do caos

79a Grayface attack against Ultragaz Erisian Cult (EGE) at Setting Orange Chaos 5th, YOLD 3184 answer

ULTRAGAZEDISCORDIANISMOSUACARACINZA

ULTRAGAZ POU IQBAL PIECE OI DAYSA PIECE BAP ASPECTQ III BASIS TERM BA INCAPABLE

Another grayface agent exposed:

EXPOSED

https://web.archive.org/web/20190105043046/https://pt.wikipedia.org/wiki/Usuário:O_revolucionário_aliado

Ô revolucionário aliado, vai tomar no cu, viado, filho da puta.

The Apocalypse of Zwatukbran

In the beginning of the beginnings, there was the unknowable, the unknowable wove a web, its wires were seas.
From the unknowable came lights, and the lights copulated with the seas.
From the uterus of one of the seas came a man whose golden skin was like the sun and whose head was like a bird.
Its light illuminated the infinite sea and thus the first day appeared.
He traveled through the vastness of the sea as he contemplated his figure in the reflection of the sea. Such was his beauty that he said to himself: ” I will not find in the immensity of this sea ​​beauty bigger than mine ”
He decided to dive into the depths of the seas to see what was there and his light left the world, thus creating the first night.
When he reached the bottom of the sea he saw beings who did not resemble him singing and feasting in joy. In his vanity he  cursed those beings and said to himself ” Cursed are my eyes to see such horror! Beauty lifted me from the seas so that I would not stain myself with such loathing! Unhappy I am for descending to this hell! ”

Seeing the indignation of the vain newborn from the sea, the creatures laughed and said ” Who do you think you is to come to mock us,vain? The light that begot you also shines in us, we are the lords of this infinite sea, in our palaces we have joy and freedom, while with you there is only solitude ”

Angrily, the man with the golden skin and the bird’s head returned to the surface. He took for himself a fraction of the infinite sea and created for himself names of power that he used for lift the world from the sea. When he recited his names, he saw a shapeless mass rising from the seas, but he was not satisfied.

He then shouted ” ZWATUK ” which means ” law ” and the world took shape. Zwatuk looked at what he had created and was pleased, he said to himself, ‘There is not in this infinite sea  greater beauty than myself and this land that I created ”
Zwatuk began to fill the earth with his sons, and made them kings of the sky, the ground, the sea and the air. He said to them, ” I give you partial power over the world that I created, those who can not see us are coming, they will be submissive to the law and will not conceive the iniquity of the submerged.  I will defend this land from the submerged attacks and you  will be in charge of defending the law while I can not ”

So every day Zwatuk plunged into the primordial sea, bringing the night, and waged war against the self-declared “ZWATUKBRAN” which means anarchy.

Lights came from the unknowable and descended in the land of Zwatuk and those who could not see the lords of the earth were born.

They heard the voice of the air, the voice of the ground, the voice of the heavens and the voice of the seas, and they learned the name of Zwatuk and worshiped him saying, ‘Blessed are we, for we were conceived
under the light of Zwatuk he who brought the order and beauty ”

The lords of the earth began to love each other, and the fruit of their relationships were  the grandchildren of Zwatuk, and the grandchildren of Zwatuk also had children and then in a few aeons the world was populated by a myriad of sons and daughters of the flesh of Zwatuk.

There was within them one who did not feel satisfied with the world Zwatuk had created, and his curiosity led him to the forbidden palaces of the submerged. There he became friend of Zwatukbran who taught him about the origin of the worlds and about the unknowable that created the seas. Filled with fury, the one who became known as Galdruzath brought other sons of the flesh of Zwatuk by his side like first act of its revolt. He and his allies began to whisper hidden things in the ears of men,those who could not see, and many men abandoned the ways that the lords of the ground, air, seas and the sky had taught then before and began to use for themselves the secret names of the lords of the world to gain power, and many sought to hear the voices of the submersed.

Galdruzath’s rebellion reached its peak when the men, equipped with the hidden names of the sons of Zwatuk, and the lords of the world united against their father  were able to bring the submerged ones from the depths to the land.

In their blasphemy wrath the men said, ‘Thou sayest to be our lord, but binds us in this inferior flesh and in the narrow ways of your world conceived in vanity.
You blinded our eyes so that we could not doubt your conception of beauty, made our ancestors worship you by denying them the knowledge of the one who wove the universes. We  curse you, Zwatuk, and your false liberty! We are children of the unknowable, and its light, which dwells in us all, compels our spirits to rebel against you and to regain our freedom!
Angry with the men and their own sons, Zwatuk destroyed the world, returning to the solitude that he was in the beginning.

THE HIHICRÔN- By Jai Shri Piyush Shri Pravin Bhagwati

The following is from the book of a very prominent hihicronedwriter and hihicronedspeaker, Jai Shri Piyush Shri Pravin Bhagwati:

Hihicron is very informal as there is still a lot of hihimisunderstanding about it which lead to ahoooo states of mind.
People can be totally clueless about Hihicron,
they can just think “Ha ha ha” or maybe they understand “ha” and “hihi” but don’t really understand “eh” or “eh”.

The Hihicron can be made by hihicronedpeople, but I’d like to share with you how to make the Hihicron with your hihicroendfriends:
1)Take a bowl of water.
2)Place the Hihicron on a plate and mix it with the sandalwood oil and some of the sugar that you add .
3) You and the another person both sit under the water and make sound by using
the Hihicron and pray ultragaz while you are hihicroned, and then they will be veryhihicroned as people who are actually hihicroned.

Now, I would like to share with you how to hihicroned the thoughts of others to
Hihicron when you are not in a hihicroned state. When someone hear
Ichihihikatacroneditihihirunakahihihihitahined, they become part of hihihicroned speech and the hihispeaker can uses as a reference the Hihicyihihihihijihihihihihikatahihihikatihihihihikatihihicroned to Hihicron the eschaton if it pleases him
”-Hikikatatatihirunakahihihiiiiiiiilaha, I hope that this is helpful for you and for those that are hihicroned”
i said once to Hihicron the thoughts of Others

Here are a few examples how To have a hihicronedconversation :

Hihicron their thoughts with hihikatatihirunak(as mentioned earlier)

Make then try to explain hihicroned ideas

Talk about the concept of God with a hihihicronedidea

Hihimics with all their idiosyncratic thoughts and ideas:
”I’m thinking about others as ULaragaz POU e I’m thinking about Others as kangaroos POU e”
( a conversation between a Hihicronedguru with Erica Mariana )

Gnosis of Galdrux

The Dead came back from Angalsama, where they found not
what they sought. They prayed me let them in and besought
my word, and thus i began my teaching.
Harken: I begin with nothingness. Nothingness is the same as
fullness. In infinity full is no better than empty.
Nothingness is both empty and full. As well might ye say anything else of nothingness,as for instance, white is it, or black, or again, it is not, or it is. A thing that is infinite and eternal hath no qualities, since it hath all qualities.
This nothingness or fullness we name the Anticosm .
Therein both thinking and being cease, since the eternal and infinite possess no qualities. In it no being is, for he then would be distinct from the anticosm, and would possess qualities which would distinguish him as something distinct from the anticosm.
In the anticosm there is nothing and everything. It is quite fruitless to think about the anticosm, for this would mean self-dissolution. Creatura is not in the anticosm, but in itself. The anticosm is both beginning and end of the created beings. It pervadeth them, as the light od the sun everywhere pervadeth the air. Although the anticosm prevadeth altogether, yet hath created being no share thereof, just as wholly transparent body becometh neither light nor dark through the light nor dark through the light which pervadeth it. We are,however , the anticosm itself, for we are a part of the eternal and the infinite.
But we have no share thereof, as we are from the anticosm infinitely removed; not spiritually or temporally, but essentially, since we are distinguished from the anticosm in our essence as creatura, which is confined within time and space.
Yet because we are parts of the anticosm, the anticosm is also in us. Even in the smallest point is the anticosm endless, eternal, and entire, since small and great are qualities which are contained in it. It is that nothingness which is everywhere whole and continuous. Only figuratively, therefore, do I speak of created being as part of the anticosm. Because, actually, the anticosm is nowhere divided, since it is nothingness. We are also the whole anticosm, because, figuratively, the anticosm is the smallest point (assumed only, not existing) in us and the boundless firmanent about us. But wherefore, then, do we speak of the anticosm at all, since it is thus everything and nothing? I speak of it to make a beginning somewhere, and also
to free you from the delusion that somewhere, either without or within, there standeth something fixed, or in some way established, from the beginning. Every so-called fixed and certain thing is only relative.
That alone is fixed and certain which is subject to change.
What is changeable, however, is creature. Therefore is it the one thing which is fixed and certain because it hath qualities: or as even a quality itself.
The question ariseth: How did creatura originate?
Created beings came to pass, not creatura: since created being is the very quality of the anticosm, as much as non-creation which is the eternal death. In all times and places is creation, in all times and places is death. The anticosm hath all, distinctiveness and non-distinctiveness. Distinctiveness is creatura.It is distinct. Distinctivness is its essence. and therefore it distinguisheth. Wherefore also he distinguished
qualities of the anticosm which are not. He distinguisheth them out of his own nature. Therefore he must speak of qualities of the anticosm which are not.
What use, say ye, to speak of it?
Saidst thou not thyself, there is no profit in thinking upon the anticosm? That said I unto you, to free you from the delusion that we are able to think about the anticosm. When we distinguish qualities of the anticosm, we are speaking from the ground of our own distinctiveness and concerning our own distinctiveness. But we have said nothing concerning the anticosm. Concerning our own distinctiveness, however, it is needfull to speak, whereby we may distinguish ourselves enough. Our very nature is distinctiveness. If we are not true to this nature we do not distinguish ourselves enough. Therefore must we make distinctions of qualities.
What is the harm, ye ask, in not distingusihing oneself?
If we do not distinguish, we get beyond our own nature, away from creatura. We fall into indistinctiveness, which is the other quality of the anticosm. We fall into the anticosm itself and cease to be creatures. We are given over to dissolution in nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural striving of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the PRINCIPIUM INDIVIDUATIONIS . This principle is the essence of the creature. From this you can see why indistictiveness and non-distinction are a great danger for the creature. We must, therefore, distinguish the qualities of the anticosm. The qualities are PAIRS OF OPPOSITES , such as –
The Effective and the ineffective.
Fullness and Emptiness.
Living and Dead.
Difference and Sameness.
Light and Darkness.
The Hot and the Cold.
Force and Matter.
Time and Space.
Good and Evil.
Beauty and Ugliness.
The One and the Many.
The pairs of opposities are qualities of the anticosm which are not, because each balanceth each. As we are the anticosm itself, we also have all these qualities in us. Because the very ground of our nature is distinctiveness, which meaneth –
1. These qualities are distinct and seperate in us one from
the other; therefore they are not balanced and void, but are effective. Thus are the victims of the pairs of opposites. The anticosm is rent in us.
2. The qualities belong to the anticosm, and only in the name and sign of distinctiveness can and must we possess and live them. We must distinguish ourselves from qualities. In the anticosm they are balanced and void; in us not. Being distinguished from them delivereth us.
When we strive after the good or the beautiful, we thereby forget our own nature, which is disinctiveness, and we are delivered over to the qualities of the anticosm, which are pairs of opposites. We labor to attain the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the anticosm these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful,therefore, at the same time, from the evil and ugly. And thus we fall not into the anticosm, namely, into nothingness and dissolution.
Thou sayest, ye object, that difference and sameness are also qualities of the anticosm. How would it be, then, if we strive after difference? Are we, in so doing, not true to our own nature? And must we none the less be given over to the sameness when we strive after difference? Ye must not forget that the anticosm hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness,
or any qualities whatsoever, ye pursue thought which flow to you our of the anticosm: thoughts, namely, concerning non-existing qualities of the anticosm. Inasmuch as ye run after these thoughts, ye fall again into the anticosm, and reach difference and sameness at the same time. Not your thhinking, but your being, is distinctiveness. Therefore not after difference, ye think it, must ye strive; but after YOUR OWN BEING . At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving
ye would not need to know anything about the anticosm and its qualities, and yet would ye come to your right goal by virtue of your own being. Since, however, thought estrangeth from being, that knowledge must I trach you wherewith ye may be able to hold your thought in leash
In the night the dead stood along the wall and cried:
We would have knowledge of god.Where is god? Is god dead?
God is not dead. Now, as ever, he liveth. God is creatura, for he is something definite, and therefore distinct from the anticosm. God is quality of the anticosm, and everything I said of creatura also is true concerning him.
He is distinguished, however, from created beings through this,
that he is more indefinite and indeterminable than they. He is less distinct than created beings, since the ground of his being is effective fullness. Only in so far as he is definite and distinct is he creatura, and in like measure is he the manifestation of the effective fullness of the anticosm.
Everthing which we do not distinguish falleth into the anticosm and is made void by its opposite. If, therefore, we do noy distinguish god, effective fullness is for us extinguished.
Moreover god is the anticosm itself, as likewise each smallest point in the created and uncreated is anticosm itself. Effective void is the nature of the devil. God and decil are the first manifestations of nothingness, which we call the anticosm.
It is indifferent wether the anticosm is or is not, since in everything it is balanced and void. Not so creatura. In so far as god and devil are creatura they do not extinguish each other, but stand one against the other as effective opposites. We need no proof of their existence. It is enough that we must always be speaking of them. Even if both were not, creatura, of its own essential distinctiveness, would forever distinguish them anew out of the anticosm.
Everything that discrimination taketh out of the anticosm is a pair of opposites. To god, therefore, always belongeth the devil. This inseparability is as close and , as your own life hath made you see, as indissoluble as the anticosm itself. Thus it is that both stand very close to the anticosm, in which all opposites are extinguished and joined.
God and devil are distinguished by the qualities of fullness and
emptiness, generation and destruction. EFFECTIVENESS is
common to both. Effectiveness joineth them. Effectiveness, therefore, standeth above both; is a god above god, since in its effect it uniteth fullness and emptiness. This is a god whom ye knew not, for mankind forgot it. We name it by its name GALDRUX . It is more indefinite still than god and devil. That god may be distinguished from it, we name god HELIOS or sun. Galdrux is effect. Nothing standeth opposed to it but the ineffective; hence its effective natyre freely unfoldeth itself.
The ineffective is not, therefore resisteth not. Galdrux standeth above the sun and above the devil. It is improbable probability, unreal reality. Had the anticosm a being, Galdrux would be its manifestation. It is the effective itself, nor any particular effect, but effect in general.
It is unreal reality, because it hath no definite effect.
It is also creatura, because it is distinct from the anticosm.
The sun hath a definite effect, and so hath the devil.
Wherefore do they appear to us more effective than indefinite
Galdrux. It is force, duration, change.
The dead now raised a great tumult, for they were Christians..
Like mists arising from a marsh, the dead came near and cried:
Speak further unto us concerning the supreme god. Hard to know is the deity of Galdrux. Its power is the greatest, because man perceiveth it not. From the sun he draweth the
summum bonum ; from the devil the infimum malum : but from Galdrux LIFE , altogether indefinite, the mother of good and evil.
Smaller and weaker life seemeth to be than the summum bonum ; wherefore is it also hard to conceive that Galdrux transcendeth even the sun in power, who is himself the radient source of all the force of life. Galdrux is the sun, and at the same time the eternally sucking gorge of the void, the belittling and dismembering devil.
The power of Galdrux is twofold; but ye see it not, because for your eyes the warring opposites of this power are extinguished.
What the god-sun speaketh is life. What the devil speaketh is death. But Galdrux speaketh that hallowed and accursed word which is life and death at the same time. Galdrux begetteth truth and lying, good and evil, light and darkness, in the same word and in the same act. Wherefore is Galdrux terrible. It is splendid as the lion in the instant he striketh down his victim. It is beautiful as a day in spring. It is the great Pan himself and also the small one. It is Priapos. It is the monster of the under-world, a thousand-armed polyp, coiled knot of winged serpents, frenzy. It is the hermaphrodite of the earliest beginning. It is the lord of the toads and frogs,, which live in the water and gets up on the land, whose chorus ascendeth at noon and at midnight.
It is abundance that seeketh union with emptiness.
It is holy begetting.
It is love and love`s murder.
It is the saint and his betrayer.
It is the brightest light of day and the darkest night of madness.
To look upon it, is blindness.
To know it, is sickness.
To worship it, is death.
To fear it, is wisdom.
To resist it not, is redemption.
God dwelleth behind the sun, the devil behind the night. What god bringeth forth out of the light of the devil sucketh into the night. But Galdrux is the world, its becoming and its passing- Upon every gift that cometh from the god-sun the devil layeth his curse.
Everything that ye entreat from the god-sun begetteth a
deed from the devil. Everything that ye create with the god-sun giveth effective power to the devil. That is terrible Galdrux. It is the mightiest creature, and in it the creature is
afraid of itself. It is the manifest opposition to the anticosm and its nothingness. It is the son`s horror of the mother.
It is the mother`s love for the son. It is the delight of the earth and the cruelty of the heavens. Before its countenance man becometh like stone. Before it there is no question and no reply.
It is the life of creatura.
It is the operation of distinctiveness.
It is the love of man.
It is the speech of man.
It is the appearance and the shadow of man.
It is illusory reality.
Now the dead howled and raged, for they were unperfected.
The dead filled the place murmuring and said; Tell us of gods and devils, accursed one! The god-suun is the highest good, the devil its opposite. Thus have ye two gods. But there are many high and good things and many great evils. Among these are two god-devils; the one is the Burning One , the other the Growing One . The burning one is EROS , who hath the form of flame. Flame giveth light because it consumeth. The growing one is the TREE OF LIFE. . It buddeth, as in growing it heapeth up living stuff. Eros flameth up and dieth. But the tree of life groweth with slow and constant increase through unmeasured time. Good and evil are united in the flame. Good and evil are united in the increase of the tree. In their divinity stand life and love opposed. Innumerable as the host of the stars is the number of gods and devils. Each star is a god, and each space that a star filleth is a devil. But the empty-fullness of the whole is the anticosm. The operation of the whole is Galdrux, to whom only the ineffective standeth opposed. Four is the number of the principal gods, as four is the number of the world`s measurements. One is the beginning, the god-sun.
Two is Eros; for he bindeth twain together and outspreadeth himself in brightness. Three is the Tree of Life, for it filleth space with bodily forms. Four is the devil, for he openeth all that is closed. All that is formed of bodily nature doth he dissolve; he is the destroyer in whom everything is brought to nothing.
For me, to whom knowledge hath been given of the multiplicity and diversity of the good, it is well. But woe unto you, who replace these incompatible many by a single god. For in so doing ye beget the torment which is bred from not understanding, and ye mutilate the creature whose nature and aim is distinctiveness. How can ye be true to your own nature when ye try to change the many into one? What ye do unto the gods is done likewise unto you. Ye all become equal and thus is your nature maimed.
Equalities shall prevail not for god, but only for the sake of man. For the gods are many, whilst men are few. The gods are mighty and can endure their manifoldness. For like the stars they abide in solitude, parted one from the other by immense distances. Therefore they dwell together and need communion, that they may bear their separateness. For redemtion`s sake I teach you the rejected truth, for the sake of which I was rejected. The multiplicity of the gods correspondeth to the multiplicity of man. Numberless gods await the human state. Numberless gods have been men. Man shareth in nature of the gods. He cometh from the gods and goeth unto god. Thus, just as it serveth not to reflect upon the anticosm, it availeth not to worship the multiplicity of the gods. Least of all availeth it to worship the first god, the effective abundance and the Summum bonum. . By our prayer we can add to it nothing, and from it nothing take; because the effective void swalloweth all. The bright gods form the celestial world. It is manifold and infinitely spreading and increasing. The god-sun is the supreme lord of the world. The dark gods form the earth-world. They are simple and infinitely diminishing and declining. The devil is the earth-world`s lowest lord, the moon-spirit, satellite of the earth, smaller, colder, and more dead than the earth. There is no difference between the might of the celestial gods and those of the earth. The celestial gods magnify, the earth-gods diminish. Measurelesss is the movement of both.

galdrux symbol