back to Jung, world
|Jung||world||2028||Gunn, James E. The Listeners. New York: Signet (1974; c. 1972); pg. 175.|| "In a direct confrontation with superior creatures from another world, the reins would be torn from our hands and we would, as a tearful old medicine man once said to me, find ourselves 'without dreams,' that is, we would find our intellectual and spiritual aspirations so outmoded as to leave us completely paralyzed.
--Carl Gustav Jung, early Twentieth Century "
|Jung||world||2043||Morse, David. The Iron Bridge. New York: Harcourt Brace & Co. (1998); pg. 2.|| "Seat-of-the-pants navigation, Paul called it. But such was the state of time travel in the year 2043: an experimental process that combined quantum physics and stochastic resonance, patched together with a little bootleg Jungian psychology.
Her primary beacon was the bridge itself, at the time of its completion at the end of 1779. Because its importance was clear form the very beginning, and because it remained standing well into the twenty-first century, it offered an unbroken link between past and present. Once the image was clear in her mind, it drew her powerfully despite the swirl of psychic disturbances competing for the same band: the natural disasters and genocidal wars that had left deep turbulence in the collective unconscious. In fact, she underestimated the power of the bridge. They all did. "
|Jung||world||2059||Russell, Mary Doria. The Sparrow. New York: Ballantine (1996); pg. 40.||"Jungian archetypes work both ways, he realized. 'Balkan,' he said, after a while. 'The accent could be Balkan.' "|
|Jung||world||2075||Anderson, Poul. "Scarecrow " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 341.||"She had remarked once that whether or not the Jungian racial soul had ever existed on Earth, it did on every planet where robots were. "|
|Jung||world||2166||Farmer, Philip Jose. "Riders of the Purple Wage " in The Hugo Winners: Volumes One and Two. (Isaac Asimov, ed.) Garden City, NY: Nelson Doubleday (1971; story copyright 1967); pg. 643.||"'Anyway, back to the Young (pun on Jung?) Radishes. They are revolting against the Father Image of Uncle Sam, whom they both love and hate...' "|
|Kabbalah||California||1971||Dick, Philip K. Valis. New York: Bantam (1981); pg. 170.||-|
|Kabbalah||California||1975||Dick, Philip K. "Man, Android and Machine " in The Dark-Haired Girl. Willimantic, CT: Mark V. Ziesing (1988; c. 1975); pg. 206.|| "The Sepher Yezirah, a Cabbalist text, 'The Book of Creation,' which is almost 2,000 years old, tells us: 'God has also set the one over against the other; the good against the evil, and the evil against the good; the good proceeds from the good, and the evil from the evil; the good purifies the bad, and the bad the good; the good is preserved for the good, and the evil for the bad ones.'
Underlying the two game-players there is God, who is neither and both [good and bad]. The effect of the game is that both players become purified. Thus, the ancient Hebrew monotheism, so superior to our own view. " [More.]
|Kabbalah||California: Los Angeles||1993||DeChance, John. MagicNet. New York: William Morrow and Co. (1993); pg. 172.|| "'What language was that you were chanting in?'
'I assumed you weren't Jewish.'
'I'm not, but I like the cabala. Jewish magic. It's my favorite magical system.' " [More, pg. 173.]
|Kabbalah||California: San Francisco||2036||Besher, Alexander. Mir: A Novel of Virtual Reality. New York: Simon & Schuster (1998); pg. 131.|| "'It . . . it looks like a Chinese hexagram from the I Ching, from the Book of Changes! Do you know what that is?'
'The I Ching? The Chinese oracle. I've heard of it, but I can tell you more about the Kabbalah.' "
|Kabbalah||Colorado||1974||Disch, Thomas M. Camp Concentration. New York: Random House (1999; c. 1968); pg. 111.||"Among his sources we may list: the Bible, Aquinas, the Kabbalah... " [Many possible Kabbalah refs. in novel, in relation to extensive passages about alchemy, not in DB, but mentioned by name only here.]|
|Kabbalah||Czech Republic||1599 C.E.||Piercy, Marge. He, She and It. New York: Alfred A. Knopf (1991); pg. 24.||Pg. 24: "Judah moved to Prague forty years before, but always when it came time to choose a chief rabbi and he was the obvious man of eminence, he was passed over. Too deeply into the mystical kabbalah perhaps... "; Pg. 30: "...with the power of Names of G-d and the power of letters and numbers. Kabbalistic tradition tells us of many sages and saints who created a golem, not for any use by as a mystical rite... "; Pg. 64: "David Gans is no kabbalist. "; Pg. 238: "It was a symbol from kabbalah David secularized, using it for the title of his introduction to astronomy. " [Other refs. not in DB.]|
|Kabbalah||Europe||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 374.||"'...skills cultivated by these people were passed down in secret from one generation to the next and manifested themselves two thousand years later, in Europe, among the kabbalistic sorcerers, ba'al shems, masters of the divine name.' "|
|Kabbalah||God-Does-Battle||3562||Bear, Greg. Strength of Stones. New York: Warner Books (1991 revised ed.; copyright 1981, 1988); pg. 158.||Pg. 158: "A normal city part would have come completely under his control upon hearing that sequence of words. And it knew kaballah! Kahn had only briefly studied the mystical teachings under the spotty tutelage of George Pearson, God-Does-Battle's financial minister. Kahn had considered it his duty to know more about his heritage, for in past centuries his family had been Jewish. "; Pg. 187: "In his organic body he had never been much for abstractions; the religions of God-Does-Battle had always seemed weak because of their reliance on abstractions, and supernatural ones at that. Pearson's lessons in kaballah had fascinated him in a perverse way, but had never taken hold. " [Also pg. 193, 218.]|
|Kabbalah||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 209.||-|
|Kabbalah||Metropolis||1993||Stern, Roger. The Death and Life of Superman. New York: Bantam (1993); pg. 281.||"Rosie Jakowitz... was a self-taught theosophist who spent her nights studying the cabala and her days supporting herself by reading tea leaves and advising people on their horoscopes. "|
|Kabbalah||New York: New York City||1966||Shiner, Lewis. "The Long, Dark Night of Fortunato " in Wild Cards (George R. R. Martin, ed.) New York: Bantam (1986); pg. 239.||"'I did the Yoga and learned the Qabalah and the Tarot and the Enochian system...' "|
|Kabbalah||New York: New York City||1986||Martin, George R. R.; Melinda Snodgrass, et al. Wild Cards III: Jokers Wild. New York: Bantam (1987); pg. 15.||"The Bornless Ritual, the Acrostics of Abramelin, the Spheres of the Qabalah, all of Western Magick had let him down. He had to use the Astronomer's own Magick against him... "|
|Kabbalah||Ontario: Toronto||1998||Wilson, Robert Charles. "Divided by Infinity " in Starlight 2 (Patrick Nielsen Hayden, ed.). New York: Tor (1998); pg. 23.||"He stepped back... and invited me to look at his collection. But the titles... were disappointing. They were old cloth volumes of Gurdjieff and Ouspenski, Velikovsky and Crowley--the usual pseudo-gnostic spiritualist bullsh--... Like the room itself, the books radiated dust and boredom. So this was Oscar Ziegler, one more pathetic old man with a penchant for magic and cabbalism. "|
|Kabbalah||Tarot||2077||Anthony, Piers. God of Tarot. New York: Berkley (1982; c. 1977); pg. 88.||"Tree of Life? God of Tarot? Brother Paul knew the Tree of Life as the diagram of meanings associated with the Cabala, the ancient Hebrew system of number-alchemy. "|
|Kabbalah||Tarot||2077||Anthony, Piers. God of Tarot. New York: Berkley (1982; c. 1977); pg. 176.||Pg. 176: "Its color is yellow, its tone E, its occult science Kabalism. ";
Pg. 183: "'...It is beyond a doubt a deliberate attempt to represent, in pictorial form, the doctrines of the Qabalah.'
Pg. 191: "'...What little civilization rubbed off on his ilk was Egyptian, such as the Qabalah--'
'Kabala?' Light inquired.
'Qabalah. This was stolen from Egyptian lore...' "
|Kabbalah||United Kingdom: England||1100 C.E.||White, T. H. The Once and Future King. New York: Ace Books (1996; c. 1939, 1940, 1958); pg. 22.||"He [Merlyn] was dressed in a flowing gown with fur tippets which had the signs of the zodiac embroidered over it, with various cabalistic signs, such as triangles with eyes in them, queer crosses, leaves of trees... "|
|Kabbalah||United Kingdom: London||1500 C.E.||Moorcock, Michael. Gloriana. New York: Warner Books (1986; c 1978); pg. 50.|| "'Sorcery!' grunted Lord Montfallcon. 'Is this not always where your mathematick leads? Now you see, great Majesty, why I'd abolish such studies--though I blame not the misguided scholar.'
...'My Sovereign,' a wincing blow from Dee, 'the Science of Cabalism . . .'
Her foot moved. 'You think this diversion likely, Doctor Dee?' " [Some other refs., not in DB.]
|Kabbalah||USA||1985||Zelazny, Roger. Trumps of Doom. New York: Arbor House (1985); pg. 21.||"'The Tarot, Caballa, Golden Dawn, Crowley, Fortune--that's where she went next.' "|
|Kabbalah||USA||1989||Wilson, Robert Charles. Gypsies. New York: Doubleday (1989); pg. 75.||"'...There was criticism from certain sectors, of course. I mean, we're talking about kabalistic magic, trafficking with elementals, alchemy...' "|
|Kabbalah||USA||1989||Wilson, Robert Charles. Gypsies. New York: Doubleday (1989); pg. 164.||"The Novus Ordo [U.S.A.], a heretical nation, was able to experiment with forces the [Catholic] Church wouldn't touch. Alchemy, kabalistic magic, astrology--it was all very different there, all very real. "|
|Kabbalah||world||1300 C.E.||Anthony, Piers. Faith of Tarot. New York: Berkley Books (10th printing 1986; 1st ed. 1980); pg. 122.|| "'Do not look so shocked, Friar! Magic is not forbidden to us Jews! In fact we often have need of it to hold our own in this Christian country.'
Brother Paul knew what he meant. The Jews had some of the most authoritative magic in the form of the Qabala, Cabala, Kabbalah or however it was transcribed. They had guarded that knowledge so well that it was unknown to the Christians of this period. Thus the Qabalah had no connection with the Tarot... "; Pg. 160: "He tied it in with the Jewish Qabalah, aligning the Trumps to correspond to paths of the Qabalistic Tree of Life. "
|Kabbalah||world||1722||Keyes, J. Gregory. A Calculus of Angels. New York: Ballantine (1999); pg. 112.||-|
|Kabbalah||world||1832||Bishop, Michael. Brittle Innings. New York: Bantam (1994); pg. 248.||"She regarded Walton's letters as a cabalistic document of Promethean consequence. "|
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 322.|| "'Robert Stratton and his fourth form classmates sat quietly as Master Trevelyan paced between the rows of desks.
'Langdale, what is the doctrine of names?'
'All things are reflections of God, and, um, all--'
'Spare us your bumbling. Thorburn, can you tell us the doctrine of names?'
'As all things are reflections of God, so are all names reflections of the divine name.'
'And what is an object's true name?'
'That name which reflects the divine nature in the same manner as the object reflects God.'
'And what is the action of a true name?'
'To endow its object with a reflection of divine power.'
'Correct. Halliwell, what is the doctrine of signatures?'
The natural history lesson continued until noon, but because it was a Saturday, there was no instruction for the rest of the day. " [Other ref. not in DB.]
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 322.||"He scrutinized the names themselves, looking for some simple substitutions that might distinguish two-leggedness from four-leggedness, or make the body obey simple commands. But the names looked entirely different; on each scrap of parchment were inscribed seventy-two tiny Hebrew letters, arranged in twelve rows of six, and as far as he could tell, the order of the letters was utterly random. "|
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 326.||[Year estimated.] "Robert Stratton went on to read nomenclature at Cambridge's Trinity College. There he studied kabbalistic texts written centuries before, when nomenclators were still called ba'alei shem and automata were called golem, texts that laid the foundation for the science of names: the Sefer Yezirah Eleazar of Worms' Sodei Razayya, Abulafia's Hayyei ha-Olam ha-Ba. Then he studied for alchemical treatises that placed the techniques of alphabetic manipulation in a broader philosophical and mathematical context: Llull's Ars Magna, Agrippa's De Occulta Philosophia, Dee's Monas Hieroglyphica. " [Many other refs. to kabbalah, not all in DB.]|
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 327.||"He learned that every name was a combination of several epithets, each designating a specific trait or capability. Epithets were generated by compiling all the words that described the desired trait: cognates and etymons, from languages both living and extinct. By selectively substituting and permuting letters, one could distill from those words their common essence, which was the epithet for that trait. In certain instances, epithets could be used as the basis for triangulation, allowing one to derive epithets for traits undescribed in any language. The entire process relied on intuition as much as formulae; the ability to choose the best letter permutations was an unteachable skill. "|
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 357.|| "A man entered, somberly dressed, and with a long beard. 'Mr. Stratton?' he asked. 'Please allow me to introduce myself: My name is Benjamin Roth. I am a kabbalist.'
Stratton was momentarily speechless. Typically such mystics were offended by the modern view of nomenclature as a science, considering it a secularization of a sacred ritual. He never expected one to visit the manufactory. 'A pleasure to meet you. How may I be of assistance?'
'I've heard that you have achieved a great advance in the permutation of letters.'
'Why, thank you. I didn't realize it would be of interest to a person like yourself.'
Roth smiled awkwardly. 'My interest is not in its practical applications. The goal of kabbalists is to better know God. The best means by which to do that is to study the art by which He creates. We mediate upon different names to enter an ecstatic state of consciousness; the more powerful the name, the more closely we approach the divine.' "
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 358.|| "'I see.' Stratton wondered what the kabbalist's reaction would be if he learned that the creation being attempted in the biological nomenclature project. 'Please continue.'
'Your epithets for dexterity enable a golem to sculpt another, thereby reproducing itself. A name capable of creating a being that is, in turn, capable of creation would bring us closer to God than we have ever seen before.'
'I'm afraid you're mistaken about my work, although you aren't the first to fall under this misapprehension. The ability to manipulate molds does not render an automaton able to reproduce itself. There would be many other skills required.'
The kabbalist nodded. 'I am well aware of that. I myself, in the course of my studies, have developed an epithet designating certain other skills.' " [More.]
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 359.|| "'Of course, of course. And your interest in my epithets for dexterity is the same?'
'Yes. I am hoping that you will share your epithets with us.'
Stratton had never heard of a kabbalist making such a request before, and clearly Roth did not relish being the first. He paused to consider. 'Must a kabbalist reach a certain rank in order to meditate upon the most powerful ones?'
'Yes, very definitely.'
'So you restrict the availability of names.'
'Oh no; my apologies for misunderstanding you. The ecstatic state offered by a name is achievable only after one has mastered the necessary meditative techniques, and it's these techniques that are closely guarded. Without the proper training, attempts to use these techniques could result in madness. But the names themselves, even the most powerful ones, have no ecstatic value to a novice; they can animate clay, nothing more.' "
|Kabbalah||world||1900||Chiang, Ted. "Seventy-Two Letters " in Vanishing Acts (Ellen Datlow, ed.) New York: Tor (2000); pg. 374.||"He'd never seen a kabbalist's notebook before. Much of the terminology was archaic, but he could understand it well enough; among the incantations and sephirotic diagrams, he found the epithet enabling an automaton to write its own name. As he read, Stratton realized that Roth's achievement was more elegant than he'd previously thought... An automaton that could truly reproduce itself without human assistance remained out of reach, but coming this close would undoubtedly have delighted the kabbalists. "|
|Kabbalah||world||1972||Heidenry, John. "The Counterpoint of View " in Again, Dangerous Visions (Harlan Ellison, ed.) Garden City, NY: Doubleday (1972); pg. 3.||"Enacraos, one of the scholars of Tlon, the most heretical-and wisest--hermeneutist of his time, discovered, perhaps accidentally, during his research into obscure Massoretic palimpsests relating to the qabbalah and its apocrypha... "|
|Kabbalah||world||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 199.||Pg. 83: "'Tell me the Word. You must know now. What is the Word?'
'Kether,' said Tim Moon blissfully.
'Kether? That's all? Just Cabalism?' Simon shook his head. 'It can't be that simple.'
'Kether,' Tim Moon repeats firmly. 'Right here in the middle of Malkuth...' ";
Pg. 199: "The mystical numbers is 11, which means 'a new start' in kabalism and 'error and repentance' in most other systems of numerology. "
|Kabbalah||world||1995||Jonas, Gerald. "The Shaker Revival " in The Ruins of Earth: An Anthology of Stories of the Immediate Future. (Thomas M. Disch, ed.) New York: G.P. Putnam's Sons (1971); pg. 289.||"In my final year [of Law School] I became interested in the literature of religion--or, to be more precise, the literature of mysticism... Purely as an intellectual diversion I began to read St. John of the Cross, George Fox, the Vedas, Tao, Zen, the Kabbala, the Sufis. "|
|Kabbalah||world||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 256.|| "'The belief in the magical power of language is not unusual, both in mystical and academic literature. The Kabbalists--Jewish mystics of Spain and Palestine--believed that supernormal insight and power could be derived from properly combining the letters of the Divine Name. For example, Abu Aharon, an early Kabbalist who emigrated from Baghdad to Italy, was said to perform miracles through the power of the Sacred Names.'
'What kind of power are we talking here?' "
|Kabbalah||world||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 256.|| "'Most Kabbalists were theorists who were interested only in pure meditation. But there were so-called 'practical Kabbalists' who tried to apply the power of the Kabbalah in everyday life.'
'In other words, sorcerers.'
'Yes. These practical kabbalists used a so-called archangelic alphabet,' derived from first-century Greek and Aramaic theurgic alphabets, which resembled cuneiform. The Kabbalists referred to this alphabet as 'eye writing,' because the letters were composed of lines and small circles, which resembled eyes... Some Kabbalists divided up the letters of the alphabet according to where they were produced inside the mouth... By analyzing the spelling of various words, they were able to draw what they thought were profound conclusions about their true, inner meaning and significance.' "
|Kabbalah||world||2025||Stephenson, Neal. Snow Crash. New York: Bantam (1992); pg. 260.||"'Early linguists, as well as the Kabbalists, believed in a fictional language called the tongue of Eden, the language of Adam. It enabled all men to understand each other, to communicate without misunderstanding. It was the language of the Logos... Isaac the blind, an early Kabbalist, said that, to quote Gershom Scholem's translation, 'The speech of men is connected with divine speech and all language whether heavenly or human derives from one source: the Divine Name.' The practical kabbalists, the sorcerers, bore the title Ba'al Shem, meaning 'master of the divine name.' ' "|
|Kabbalah||world||2030||Jablokov, Alexander. Nimbus. New York: Avon Books (1993); pg. 84.||"A huge ideogram of a human brain hung over the Mall's central atrium, flickering with energy. Various functional areas--basal ganglia, speech centers... flashed into focus and vanished, leaving behind them a mass of blocky Japanese ideograms and kabbalistic diagrams. This eidolon marked the place of the fortune tellers. Modern seers used the complex tracts of the CNS as previous generations had used tea leaves... "|
|Kabbalah||world||2150||Dick, Philip K. The Divine Invasion. New York: Timescape (1981); pg. 99.|| "The current age, that of severe justice and limitation, Elias explained, is marred by the fact that in its Torah one of the letters was defective, the consonant shin. This letter was always written with three prongs but it should have had four. Thus the Torah produced for this age was defective. Another view held by Medieval Jewish mystics was that a letter is actually missing in our alphabet. Because of this our Torah contains negative laws as well as positive. In the next aeon the missing or invisible letter will be restored, and every negative prohibition in the Torah will disappear. Hence this next aeon or, as it is call in Hebrew, the next shemittah, will lack restrictions imposed on humans; freedom will replace severe justice and limitation.
Out of this notion comes the idea... that there are invisible portions of the Torah--invisible to us now, but to be visible in the Messianic Age... " [Many other Kabbalah refs. throughout novel, not in DB.]
|Kabbalah||world||2150||Dick, Philip K. The Divine Invasion. New York: Timescape (1981)||[Book jacket.] "In this book [Philip K. Dick] brings together many of this thematic concerns expressed over the years. With roots in the Torah and the Cabala and with a sense of deeply felt mystical vision, he combines an interplanetary setting and a gritty social realism to produce a book that challenges the normal definitions of science fiction and our notions of what science fiction is and is not supposed to be. He makes a compelling personal statement about belief, humanity and life... " [Kabbalah is a central theme of the novel, but is apparently not mentioned by name, except on pg. 192. Only a few examples in DB. See also entries under 'Judaism.']|
|Kabbalah||world||2150||Dick, Philip K. The Divine Invasion. New York: Timescape (1981); pg. 192.||"'You are Diana, the fairy queen,' he said. 'You are Pallas Athena, the spirit of righteous war; you are the spring queen, you are Hagia Sophia, Holy Wisdom; you are the Torah which is the formula and blueprint of the universe; you are Malkuth of the Kabala, the lowest of the ten sefiroth of the Tree of Life; and you are my companion and friend, my guide. But what are you actually? Under all the disguises?...' " [There are refs. to Kabbalah throughout novel, not in DB, but only here is the term mentioned by name.]|
|Kabbalah||world||2250||Zelazny, Roger & Jane Lindskold. Donnerjack. New York: Avon (1998; c.1997); pg. 293.||"'Why the interest in the Church of Elish, Jay? I thought you were into Cabalistic philosophy and updating Leviticus.' "|
|Kali worship||Australia||2051||Egan, Greg. Permutation City. New York: HarperPrism (1995); pg. 258.||"Ditto for those who'd turned up as 'Searle's Chinese Rooms': huge troupes of individual humans (or human-shaped automatons), each carrying out a few simple tasks, which together amounted to a complete working computer. The 'components' seated in the hall were Kali-armed blurs, gesticulating at invisible colleagues with coded hand movements so rapid that they seemed to merge into a static multiple exposure. "|
|Kali worship||California||1975||Dick, Philip K. "Man, Android and Machine " in The Dark-Haired Girl. Willimantic, CT: Mark V. Ziesing (1988; c. 1975); pg. 216.||"The other hidden seeds. Thus, through the veil-spinning of Kali, the right hemisphere of each of us, we are kept ignorant of what we must be ignorant of now. But that time is ending: that winter is melting, along with its terrors... "|
|Kali worship||California: Orange County||2065||Robinson, Kim Stanley. Pacific Edge. New York: Tor (1990); pg. 282.||"'It was war,' Tom said, looking at her with interest. In the twilight the whites of her eyes looked phosphorescent, she seemed a dangerous young Hindu woman, a Kali. 'They bought people, courts, newspapers...' "|
|Kali worship||galaxy||2500||Bujold, Lois McMaster. Barrayar. New York: Baen (1991); pg. 315.||"It's [pregnancy and child-bearing]. . . a transcendental act. Making life. I thought about that, when I was carrying Miles. 'By this act, I bring one death into the world.' One birth, one death, and all the pain and acts of will between. I didn't understand certain Oriental mystic symbols like the Death-mother, Kali, till I realized it wasn't mystic at all, just plain fact...' "|
|Kali worship||galaxy||2555||Barton, William. Acts of Conscience. New York: Warner Books (1997); pg. 263.||Pg. 263: "Silence. Then one of the other boys, sounding a little afraid, 'Oh, Kali, Scott!' " [Kali's name appears to be used here as a profanity. But the reference isn't to Kali the ancient Hindu goddess, but to a future important person named Kali Meitner.]; Pg. 303: "'That's what they say. But one person never matters, even if that person turns out to be Jesus, or Kali Meitner, or something.' "; Pg. 311: "Sudden, stark memory of myself, stripped naked, tied to the Wheel of Men's Repentance, in the dim shadows of the Hall of Kali Meitner's Grace, whispering the prayer they'd taught me, Kali Meitner, beloved of God, who suffered for our sins, lend me the grace to suffer as you suffered at the dirty hands of . . . "|
|Kali worship||galaxy||2800||Modesitt, Jr., L.E. The Parafaith War. New York: Tor (1996); pg. 191.||"...not Coalition ship would be in real space that far beyond Kali--the outer planet of the Parvati system... "|
|Kali worship||India||1000 C.E.||Anthony, Piers & Alfred Tella. The Willing Spirit. New York: Tor (1996); pg. 73.|| "At the far end of the hall, glowering down over the assembly, stood an enormous golden idol, fully five times the height of a man. The giant figure sat crosslegged, a great red ruby protruding from its forehead. The idol's six graceful arms stretched out invitingly; one clutched a sword.
Hari saw that the bare-breasted deity was garlanded with skulls, and he knew at once that this could only be the great goddess Kali. A shudder ran through him. Kali: the black one, the inaccessible, the patroness of murderers, the goddess of sacrifice and death.
But Kali had other aspects as well, hew knew. She was the goddess of fertility, the Divine Mother, the primal female, and as such was worshipped peacefully and lovingly by many of her cult-followers. Finding himself now surrounded solely by women gave him hope that it was the feminine and not the sacrificial aspect of Kali that they worshipped. " [Many other refs., not in DB.]
|Kali worship||India||1750||MacLean, Katherine. "Night-Rise " (published 1978) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 382.||"The silk scarf of Kali was used by the Thuggs as a killing weapon in the time two centuries ago when Thuggee was practiced as a religion. It was looped over the head of the victim and given a quick pull that broke the neck. "|
|Kali worship||India||1850||Anthony, Piers. Faith of Tarot. New York: Berkley Books (10th printing 1986; 1st ed. 1980); pg. 22.||"'...Siva's consort, the multi-armed Goddess Kali, the Power of Nature and the ruthless cruelty of Nature's laws. In her honor the Thuggees killed thousands of--' "|
|Kali worship||India||1872||Verne, Jules. Around the World in Eighty Days. Translated by George M. Towle. New York: Bantam (1988; c. 1873); pg. 37.||[Chapter 11] "The travellers crossed, beyond Milligaum, the fatal country so often stained with blood by the sectaries of the goddess Kali. Not far off rose Ellora, with its graceful pagodas, and the famous Aurungabad, capital of the ferocious Aureng-Zeb, now the chief town of one of the detached provinces of the kingdom of the Nizam. It was thereabouts that Feringhea, the Thuggee chief, king of the stranglers, held his sway. These ruffians, united by a secret bond, strangled victims of every age in honour of the goddess Death, without ever shedding blood; there was a period when this part of the country could scarcely be travelled over without corpses being found in every direction. The English Government has succeeded in greatly diminishing these murders, though the Thuggees still exist, and pursue the exercise of their horrible rites. "|
|Kali worship||India||1872||Verne, Jules. Around the World in Eighty Days. Translated by George M. Towle. New York: Bantam (1988; c. 1873); pg. 44.||[Chapter 12] ...stood a hideous statue with four arms, the body coloured a dull red, with haggard eyes, dishevelled hair, protruding tongue, and lips tinted with betel. It stood upright upon the figure of a prostrate and headless giant.
Sir Francis, recognising the statue, whispered, "The goddess Kali; the goddess of love and death. "
"Of death, perhaps, " muttered back Passepartout, "but of love--that ugly old hag? Never! "
The Parsee made a motion to keep silence.
A group of old fakirs were capering and making a wild ado round the statue; these were striped with ochre, and covered with cuts whence their blood issued drop by drop--stupid fanatics, who, in the great Indian ceremonies, still throw themselves under the wheels of Juggernaut. [Other refs. not in DB.]
|Kali worship||India||1967||Chayefsky, Paddy. Altered States. New York: Harper & Row (1978); pg. 30.||"...hook-nosed Bengalis on their way to Simla for a Kali ceremony. "|
|Kali worship||India||1978||MacLean, Katherine. "Night-Rise " (published 1978) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 378-379.||"He took a white scarf from his pocket, a white scarf such as the murdering servants of Kali Durga, the destroyer goddess, had used in ritual street murder long ago. It was as if he had taken a knife out of his pocket... 'Kali Durga has returned, I thought...' "; Pg. 380: "'Get at that typewriter! We'll make it a series. Never mind about facts for the first part. Just rehash Kali and Beal and Freud...' " [Many other refs. not in DB. The whole story is about Kali worship and Thugees.]|
|Kali worship||India||1978||MacLean, Katherine. "Night-Rise " (published 1978) in The Norton Book of Science Fiction (Ursula K. Le Guin & Brian Atterbery, editors). New York: W. W. Norton & Co. (1993); pg. 383-384.||"'Yes. They used a white scarf and killed a man, just like I wrote it. Look up Kali worship. Very same.'... Kali worship, Death worship, a match in a fireworks factory... An explosion in Kali worship would spread. It would change to simple murder, by killers choosing the most helpless and easily felled victims... Should I try to stop Haran and the others from spreading the worship of the Dark Christ?... Maybe it was the last time I could hear it if I decided to turn the Kali cult in to the police. "|
|Kali worship||India||1987||Martin, George R. R. "From the Journal of Xavier Desmond " in Wild Cards IV: Aces Abroad (George R.R. Martin, ed.) New York: Bantam (1988); pg. 218.||"...Radha O'Reilly... Her people practice a variety of Hinduism built around Gonesh, the elephant god, and the black mother Kali... " [Other refs. to Hinduism, not in DB, pg. 218-221.]|
|Kali worship||India: Calcutta||1977||Simmons, Dan. Song of Kali. New York: Tor (1998; c. 1985); pg. 56.||[The title itself refers to Kali. The novel takes place primarily in Calcutta, India. Extensive refs. to Kali worship.] Pg. 56: "'Kaliksetra,' said Krishna. His voice was soft, barely audible over the panting of the rickshaw-coolie and the slap of bare feet on pavement.
Kaliksetra. It means 'the place of Kali.' Certainly you knew that this is where the name of our city [Calcutta] has originated?'
'Ahh, no. That is, I may have. I must have forgotten.'
Krishna turned to me... 'You must know this,' he said flatly. 'Kaliksetra became the village of Kalikata. Kalikata was the site of the great Kalighat, the most holy temple to Kali. It still stands. Less than two miles from your hotel. Certainly you must know this.' "
|Kali worship||India: Calcutta||1977||Simmons, Dan. Song of Kali. New York: Tor (1998; c. 1985); pg. 57.|| "'Kali was a goddess, wasn't she?' I said. 'One of Siva's consorts?' Despite my interest in Tagore, it had been many years since I had read any of the Vedas.
...'Yes, yes,' he said. 'Kali is the sacred sakti of Siva... Certainly you know he aspect?' he asked...
'Her aspect? No, I don't believe so. She . . . the statues . . . they have four arms, don't they?' I looked around...
'Of course! Of course! She is a goddess; obviously she has four arms! You must see the great idol in the Kalighat. It is the jagrata, the 'very awake' Kali. Very terrible. Beautifully terrible, Mrs. Luczak. Her hands show the abhaya and vara mudras--the fear-removing and boon-granting mudras. But very terrible. Very tall. Very gaunt. Her mount is open. Her tongue is long. She has the two . . . what is the word . . . the teeth of the vampire?'
'Ah, yes...' "
|Kali worship||India: Calcutta||1977||Simmons, Dan. Song of Kali. New York: Tor (1998; c. 1985); pg. 58.|| "'...She [Kali] alone of the gods has conquered time. She devours all things, of course. Purusam, asvam, gam, avim, ajam. She is unclad. Her beautiful feet tread on a corpse. In her hands she holds a pasa . . . a noose, khatvanga . . . what is the word? . . . A stick, no, a staff with a skull, khadga . . . a sword, and a severed head.'
'A severed head?'
Certainly. You must know this.' "
Kali worship, continued