Dorothy dancing on the beach, arms raised and bleeding; there should be Krishna-angels in white robes to kneel at her feet and catch the blood in their open mouths, mouths strained open like chalices; the beat of the flutes and drums.

Mary Sativa, Acid Temple Ball

Hermetic quote Sativa Acid Dorothy dancing

Consider also:

  1. “A similar, though less elaborate nine-fold celestial hierarchy was proposed by Pope Gregory I in his Gospel Homilies and in his Moralia on Job by collecting the Old Testament and Pauline references to angelic orders and arranging them by logical inference. We speak of nine orders of Angels, because we know, by the testimony of Holy Scripture, that there are the following: Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherumbim and Seraphim. Nearly every page of Scripture is witness to the fact that there are Angels and Archangels. The prophetic books, as has been noted often, speak of Cherubim and Seraphim. Four more orders are enumerated by Paul the Apostle, writing to the Ephesians, when he says, ‘Above every Principality and Power and Virtue and Domination.’ And again writing to the Colossians, he says, ‘Whether Thrones, or Powers, or Principalities, or Dominations.’ When ,then, we add the Thrones to those he mentions to the Ephesians, there are five orders, to which are to be added Angels, Archangels, Cherubim and Seraphim, certainly making nine orders of Angels in all. Homily XXIV — Pope St. Gregory I”
  2. “Further, this correspondence would identify the Thrones with the names drawn from the Circumference and the seven Seals, the Archangels drawn from the Septagon would be the Trumpets and the planetary Angels about the pentagram would be the Angels. Compare Part I of this series where these divisions are laid out in detail.”
  3. “Here is a brief extract that bears on their situation and gives a fourfold analysis. As in all things, St. Thomas is lucid and rigorous. The order of the ‘Thrones’ excels the inferior orders as having an immediate knowledge of the types of the Divine works; whereas the ‘Cherubim’ have the excellence of ardor. And although these two excellent attributes include the third, yet the gift belonging to the ‘Thrones’ does not include the other two; and so the order of the ‘Thrones’ is distinguished from the orders of the ‘Cherubim’ and the ‘Seraphim.’ For it is a common rule in all things that the excellence of the inferior is contained in the superior, but not conversely. But Dionysus (Coel. Hier. vii) explains the name ‘Thrones’ by its relation to material seats, in which we may consider four things. First, the site; because the seats are raised above the earth, and to the angels who are called ‘Thrones’ are raised up to the immediate knowledge of the types of things in God. Secondly, because in material seats is displayed strength, forasmuch as a person sits firmly on them. But here the reverse is the case; for the angels themselves are made firm by God. Thirdly, because the seat receives him who sits thereon, and he can be carried thereupon; and so the angels receive God in themselves, and in a retain way bear Him to the inferior creatures. Fourthly, because in its shape, a seat is open on one side to receive the sitter; and thus are the angels promptly open to receive God and to serve Him.”
  4. The Blood Angels Omnibus
  5. “In that desire their hands are strained and wrung; In that most infinite passion beats the blood, And bursting chants of amorous agony flung To the void Hell, are lost, not understood, Unheard by evil or good.”