>>15480091

The Demon Baal (Bael, Baell) is an agricultural and fertility deity of Canaan turned into a Fallen Angel and a Demon. Many minor deities of ancient Syria and Persia carried the name Baal, which means “the lord.”

The greatest Baal was the son of El, the High God of Canaan. He was the lord of life and ruled the death-rebirth cycle. He engaged in a battle with Mot (death) and was slain and sent to the underworld. The crops withered, until Baal’s sister, Anath, the maiden goddess of love, found his body and gave it proper burial. The Canaanites worshipped Baal by sacrificing children by burning.

According to the Zohar, Baal is equal in rank to the archangel Raphael.

Baal is the first of the 72 Spirits of Solomon. He is a king ruling in the east and governs 66 legions of Demons.

He is triple-headed, witha cat’s headanda toad’s headon each side of his human head.

The Demon Baal (Bael, Baell) is an agricultural and fertility deity of Canaan turned into a Fallen Angel and a Demon. Many minor deities of ancient Syria and Persia carried the name Baal, which means “the lord.”

The greatest Baal was the son of El, the High God of Canaan. He was the lord of life and ruled the death-rebirth cycle. He engaged in a battle with Mot (death) and was slain and sent to the underworld. The crops withered, until Baal’s sister, Anath, the maiden goddess of love, found his body and gave it proper burial. The Canaanites worshipped Baal by sacrificing children by burning.

According to the Zohar, Baal is equal in rank to the archangel Raphael.

Baal is the first of the 72 Spirits of Solomon. He is a king ruling in the east and governs 66 legions of Demons.

He is triple-headed, with a cat’s head and a toad’s head on each side of his human head.

From the Luciferian Goetia ( 2007 ) – Written by Michael Ford

“Bael is a spirit of shape shifting – by the cat (stealth and instinct), by toad (the form of Ahriman, the gateway of self-initiation of the Devil or Anglican Witchcraft Lore). When one summons Bael it should be done so in the evocation circle – absorb the essence within this circle – focus the mind to be aligned and shadowed with the spirits anthropomorphic identification, until “he” becomes you. You will then work on your ability to shape shift in dreams. The 66 legions of spirit familiars may be commanded by will to produce some results of what you seek in the obtainment of knowledge. Bael is a powerful familiar spirit who may bring one much instinctual impulses in relation to animals and dream shape shifting.”

Baal - Demon and Spirit of Solomon

From the “Pseudomonarchia Daemonum” ( 1583 ) Written by Johann Weyer ( Johann Wier )

Their first king (which is of the power of the east) is called Baëll who when he is conjured up, appeareth with three heads; the first, like a tode; the second, like a man; the third, like a cat. He speaketh with a hoarse voice, he maketh a man go invisible [and wise], he hath under his obedience and rule sixtie and six legions of divels.

Original Text: Primus Rex, qui est de potestate Orientis, dicitur Baël, apparens tribus capitibus, quorum unum assimilatur bufoni alterum homini, tertium feli. Rauca loquitur voce, formator morum and insignis certator, reddit hominem invisibilem and sapientem. Huic obediunt sexagintasex legiones.

Baal - Demon and Spirit of Solomon

From the “Dictionnaire Infernal” (edition of 1863 ) Written by Jacques Auguste Simon Collin de Plancy

According to the “le Grand Grimoire”, Bael is the head of the infernal powers. He is also the first Demon listed in Wierus’ Pseudomonarchia daemonum. According to Wierus, Bael is first king of hell with estates in the East. He has three heads: a toad, a man, and a cat. He also speaks in a raucous, but well formed voice, and commands 66 legions. Bael teaches the art of invisibility, and may be the equivalent of Baal.

Original Text:Baël, démon cité; dans le Grand Grimoire, entète des puissances infernales; C'est aussi par luique Wierus commencé l'inventaire, de sa fameusePseudomonarchia doemonum.Il appelleBaël le premier roi de l'enfer ; ses États sontdans la partie orientale. Il se montre avec troistètes, dont Tune a la figure d'un crapaud, l'autrecelle d'un homme, la troisième celle d'un chat.

Sa voix est rauque; mais il se bat très-bien. Ilrend ceux qui l'invoquent fins et rusés, et leurapprend le moyen d'être invisibles au besoin.Soixante-six légions lui obéissent. — Est-ce lemême que Baal ?

https://occult-world.com/bael/

cats = Toxoplasma gondii which possess their host

>>15480136

https://sqonline.ucsd.edu/2020/08/mind-control-madness-with-toxoplasma-gondii/

Mind Control Madness with Toxoplasma gondii

By Anjali Iyangar

August 7, 2020

"Toxoplasma gondii is a single-celled parasite that modifies the behavior of its host in order to increase its own proliferation and reproductive success. It is an obligate parasite, meaning that it must find a warm-blooded host in order to survive. "

>>15480160

https://aureliomadrid.wordpress.com/2012/09/23/t-gondii-bastet-and-actor-network-theory/

t-gondii, bastet & actor network-theory

SEPTEMBER 23, 2012 ~ AURELIOMADRID

That the opportunistic parasite Toxoplasma-gondii, the ancient Egyptian cat goddess Bastet, and the ideas that inform Bruno Latour’s Actor-network theory (ANT) all exist independently are not contested subjects. That they are unified has yet to be examined. The goal of this paper will be to situate these three seemingly disparate phenomena into an interactive web of possibilities that will prove useful for the disciplines of science, social science, mythology, philosophy, and other fields of study. Our first step will be to examine Kevin T. Lafferty’s research on the eco-science of toxoplasmosis[1] in human agents and its cultural outcomes. Lafferty’s work will lay the ground for a complimentary analysis of an ancient Egyptian dynamic that encouraged the (then unknown) proliferation of the parasite into the people’s daily and spiritual life of upper and lower Egypt within the religio/mythic power symbolized in the guise of the female cat deity Bastet[2]. We will then conclude by demonstrating how the microbial and mythic agents (yes, toxoplasma-gondii is considered a non-human agent with agency, along with cats, humans, and Bastet etc.) will be placed into a non-hierarchical perspective of ANT by way of Bruno Latour’s work concerning science, people, microbes, technology (mummification) which is an un-stratified way of understanding the relationships between all the actors/actants involved.

In a 2006 paper Lafferty proposes the idea that the parasite Toxoplasma-gondii has influenced human culture. Lafferty quotes J.P. Webster explaining that the parasite promotes the risk behavior of affected rodents “T. gondii appears to manipulate rodent behavior in sophisticated ways that would increase transmission to domestic cats” (2749). The infected rodents are said to engage in high risk activities so as to get caught and eaten by the cat, thus positioning the parasite in the body of its desired carrier. Felines are the ideal host for the parasite, but humans can become infected due to their proximity to cats as house pets, companions, and domestic pest control. “The reproductive phase of this protozoan lives in the cells that line the intestine of a feline. [And can] infect [other] cats or encyst in the brain and other tissues of a wide range of warm-blooded vertebrates, including humans” (J.K.A. Beverly qtd. in Lafferty 2749). Once the parasite has infected a person, traceable personality traits are said to take place with noted variance between the genders, “For instance, in infected women, intelligence, superego strength […] and affectothymia[3] […] are higher, while infected men have lower intelligence, superego strength and novelty-seeking […]; both infected men and women have higher levels of guilt-proneness […]” (Flegr [sic] and Hrdy [sic], qtd. in Lafferty 2749). Because T. gondii affects men and women in these gender specific ways, using the cultural research of Hofstede & McCrae, Lafferty ‘predicts’ the outcome of “…higher aggregate neuroticism[4]. Aspects of human culture associated with neuroticism are male control, materialism, rules and structure [and] that T. gondii could increase the cultural dimensions of ‘masculine’ sex roles and uncertainty avoidance” (2551).

pt 1

>>15480171

All of Lafferty’s observations are pointing in a general direction: microbial agency. Before we incorporate that into Actor-network theory, let us refer to a number of studies that demonstrate the unlikely connection between T. gondii and the worship/mummification of cats in ancient Egypt. On the topics of Toxoplasmosis and schizophrenia, the Stanley Medical Research Institute writes in their online article “All about Cats and T. gondii Transmission” about the “…major example of cats being regarded as pets […] in ancient Egypt […] a local cult worshipping a cat goddess (Bastet) became widespread. Cats were highly valued and often mummified when they died” (¶5). This obvious link to ancient Egyptian cat deification and to the goddess Bastet is not unique. Mark Greener also postulates a similar argument with his independent research on T. gondii and its ancient roots (again including its link to schizophrenia), where he writes “Bastet might have evolved from the Middle Eastern Neolithic cat cult into a protective goddess, reflecting the cat’s critical role protecting from rodents the grain vital to the society’s survival” (¶13). It is common knowledge that Egyptian priests preformed the necessary mummification of cats to accompany and assist the pet’s owner in the afterlife. What is not widely known is that the deceased cats were mummified with the same meticulous care and attention to detail as their human counterparts (Owen 2004). It was due to this proximity to the animal’s entrails—hence its waste products—that the priests would have easily contracted toxoplasmosis. There was not any awareness of microbial infection, and because of this there was not a concern for sanitary conditions by which to handle the human and animal corpses. Ancient Egyptian priests enjoyed a place of societal prestige (Porphyry ¶8). This social position enabled the infected priests to promulgate the belief that cats were to be revered, this lead to the outright worship of the feline goddess Bastet. This confirms Lafferty’s findings, whereby T. gondii infiltrates itself in a materialistic, male-dominated cultural pattern. This also affirms Lafferty’s connection with the more stable and affable traits that are manifested in females when they become infected. Bastet was primarily known for her protective qualities. The importance of Bastet in ancient Egypt cannot be underestimated (BBC). It is only till now, in the 21stcentury, that we can finally bridge the gap and silence some of the mysteries behind the extreme reverence of cats to the time of the Egyptian pharaohs with this key symbiotic microbial/human relationship.

pt 2

>>15480174

With all of this under consideration, let us finally position these findings within Actor-network theory (ANT). ANT was popularized by the French sociologist, philosopher Bruno Latour with Michel Callon in the 1980s (Crawford 1). As Crawford defines ANT, we are reminded of a critical feature

…the agency of nonhumans (machines, animals, texts, and hybrids, among others), [and] the ANT network is conceived as a heterogeneous amalgamation of textual, conceptual, social, and technical actors. The ‘volitional actor’ for ANT, termed actant, is any agent, collective or individual, that can associate or disassociate with other agents (1).

This point is central to our argument because it positions the nonhuman T. gondii as an actor/actant on the same interactive level as the human and societal actors/actants. Latour in his book The Pasteurization of Francewrites at length on microbes as agents, for instance he writes “We have to add the action of microbes” (35), and he later underscores this with “…the action of the microbe redefined not only society but also the nature of the whole caboodle” (38). Since Latour also positions ANT within a semiotic structure he privileges relationships within the network “There is no external referent. Referents are always internal to the forces that use them as touchstones” (166). The network of actors and actants becomes an entity we’re not used to recognizing, because we typically think that the only actor worthy of our attention is human. What this could mean in terms of ANT and T. gondii is implicated in the way T. gondii is usually thought to have conscious agency. When we refer to the way T. gondii seems to be ‘controlling’ its host we are situating it within a network whereby the human, cat, or mouse become victim to the parasite’s ‘will’. In a strict scientific understanding, T. gondii is merely affecting the physiology and neurology of the infected host. But once we recognize that agency need not be only about the volitional, we can then allow for the simple and complex ways micobes, humans and culture reverberate with unstratified connectivity. Crawford helps to define ANT by showing that it’s non-essentialist (1). To this concept Latour writes “…we should not decide a-priori what the state of forces will be beforehand, or what will count as a force” (155). The same can also be said for the weaknesses (155). What this means is that we cannot (with ANT) suggest that one actor’s role is essentially stronger or weaker that the other—ANT insists on a level playing field with no winners and losers. One actor is not more important than another. “Nothing is, by itself, either reducible or irreducible to anything else” (Latour 158).

Suddenly our prayers are answered. Reality becomes fiction and vice-versa. Our fetid microbial actor T.gondii becomes an ancient deity, mice are less risk averse, cats are coddled, men become domineering, and women’s superego is pronounced. But, now the most pressing question to ask is: in this non/fictional network who plays who?

Aurelio Madrid

pt 3 of 3

>>15480171

>>15480174

>>15480183

Works Cited

BBC. “Temple to Cat God Found in Egypt.” BBC. (2010). Web. Retrieved on 18 September 2012.

Crawford, Cassandra S. “Actor-network Theory.” Ritzer-Encyclopedia. (n.d.). Web. Retrieved on 19 September 2012.

Greener, Mark. “Of Rats and Cats and Suicide, Toxoplasmosis Gondii.” Fortean Times. (2007). Web. Retrieved on 15 September 2012.

Lafferty, Kevin D. “Can the Common Brain Parasite, Toxoplasma Gondii, Influence Human Culture?” Proceedings B of the Royal Society. (2006). PDF. Web. Retrieved on 15 September 2012.

Latour, Bruno. The Pasteurization of France. Trans. Alan Sheridan and John Law. Cambridge, MA: Harvard U. Press. (1988). Print.

Owen, James. “Egyptian Animals Were Mummified Same Way as Humans.” National Geographic. (2004) Web. Retrieved on 18 September 2012.

Porphyry. “On abstinence from animal food (1823) Book 4.” Trans. Thomas Taylor. Early Church Fathers – Additional Texts. (n.d.). Web. Retrieved on 18 September 2012.

Stanley Medical Research Institute. “All about Cats and T. gondii Transmission.” The Stanley Medical Research Institute. (2008). Web. Retrieved on 15 September 2012.