lightning

• lightning

57:8.18Elec­tric dis­tur­bances in the air and in the earth were also de­creas­ing. The lava flows had brought to the sur­face a mix­ture of el­e­ments which di­ver­si­fied the crust and bet­ter in­su­lated the planet from cer­tain space-en­er­gies. And all of this did much to fa­cil­i­tate the con­trol of ter­res­trial en­ergy and to reg­u­late its flow, as is dis­closed by the func­tion­ing of the mag­netic poles.

53:8.3The be­stowal of Mi­chael ter­mi­nated the Lu­cifer re­bel­lion in all Sa­ta­nia aside from the plan­ets of the apos­tate Plan­e­tary Princes. And this was the sig­nif­i­cance of Je­sus’ per­sonal ex­pe­ri­ence, just be­fore his death in the flesh, when he one day ex­claimed to his dis­ci­ples, “And I be­held Sa­tan fall as light­ning from heaven.” He had come with Lu­cifer to Uran­tia for the last cru­cial strug­gle.

69:6.6The early myths about how fire came down from the gods grew out of the ob­ser­va­tions of fire caused by light­ning. These ideas of super­nat­u­ral ori­gin led di­rectly to fire wor­ship, and fire wor­ship led to the cus­tom of “pass­ing through fire,” a prac­tice car­ried on up to the times of Moses. And there still per­sists the idea of pass­ing through fire af­ter death. The fire myth was a great bond in early times and still per­sists in the sym­bol­ism of the Parsees.

85:4.3Clouds, rain, and hail have all been feared and wor­shiped by nu­mer­ous prim­i­tive tribes and by many of the early na­ture cults. Wind­storms with thun­der and light­ning over­awed early man. He was so im­pressed with these el­e­men­tal dis­tur­bances that thun­der was re­garded as the voice of an an­gry god. The wor­ship of fire and the fear of light­ning were linked to­gether and were wide­spread among many early groups.

63:2.7The Pri­mates an­ces­tors of An­don had of­ten re­plen­ished fire which had been kin­dled by light­ning, but never be­fore had the crea­tures of earth pos­sessed a method of start­ing fire at will. But it was a long time be­fore the twins learned that dry moss and other ma­te­ri­als would kin­dle fire just as well as birds’ nests.

85:6.4The ghost gods, who are of sup­posed hu­man ori­gin, should be dis­tin­guished from the na­ture gods, for na­ture wor­ship did evolve a pan­theon—na­ture spir­its el­e­vated to the po­si­tion of gods. The na­ture cults con­tin­ued to de­velop along with the later ap­pear­ing ghost cults, and each ex­erted an in­flu­ence upon the other. Many re­li­gious sys­tems em­braced a dual con­cept of de­ity, na­ture gods and ghost gods; in some the­olo­gies these con­cepts are con­fus­ingly in­ter­twined, as is il­lus­trated by Thor, a ghost hero who was also mas­ter of the light­ning.

80:9.14The su­per­sti­tions of this com­par­a­tively re­cent sun-wor­ship­ing era even now per­sist in the folk­ways of Brit­tany. Al­though Chris­tian­ized for over fif­teen hun­dred years, these Bre­tons still re­tain charms of the New Stone Age for ward­ing off the evil eye. They still keep thun­der­stones in the chim­ney as pro­tec­tion against light­ning. The Bre­tons never min­gled with the Scan­di­na­vian Nordics. They are sur­vivors of the orig­i­nal An­don­ite in­hab­i­tants of west­ern Eu­rope, mixed with the Med­i­ter­ra­nean stock.