In Hell, I do not know;
"I found myself breaking through the veil like a gatecrasher into a party of swirling, smiling eyeballs all attached to snake bod- ies, which were as startled to see me as I was to be there. The whole ordered assortment of eyes and snakes acted as one being.
In the brief moment before it reacted to my arrival, I managed to catch a glimpse over what might loosely be described as “the shoulder” of this strange entity and instantly realized that I had seen something I should not
have—a brief glance at the truly forbidden. Afterwards I could not remember what this was exactly,
having somehow blocked it out. I only re- call that it was a scene that seemed both ineffable and highly illegal for mortal minds. Then the mul- titudinous eyes of the being before me suddenly and quite deliberately blocked my curious
consciousness’s further explorations by mesmeriz- ing me with its squirming, rhythmic eyeball hyp- nosis. I mean, this thing really scared me! It had acted with utter surprise at my being there; and then, alarmed, the ominous numinous proceeded to let me know that I should not be there and that I should certainly not be peering into the hallowed space beyond it, which it clearly guarded."
"It wasn’t until several years later that I made a sur- prising discovery when I accidentally came across a reference in a book on Tibetan magic to an an- cient deity, by the name of Za (or gza’ ), who is known to appear with half the body of a snake, no less, and is covered in a thousand eyes. Interest- ingly, like the cherubim guarding the throne, the Tibetan Za functions as a “protector of the law”This entity is the archetype of the guardian of the realm of death and the door- way to occult knowledge. In considering this, I was lucky enough to find a book by two occultists (Jack- son & Howard 2000) who offer an argument that the Islamic Azrael, the angel of death, is synony- mous with the Hebrew Azazel, the fallen angel of light and the serpent of the Tree of Knowledge (who, as the Promethean prototype, stole the Gnos- tic fire from God and gave it to man—in much the same way that psychedelics can). They also associ- ate the Persian fallen angel Azza, or Shemyaza with the Luciferian Azazel, who in similar Promethean style swapped the name of God for sexual favors with the mortal Ishtahar, thereby making her im- mortal Persian dragon serpent Azhadaha, the black serpent of light and leader of the Inri, the fallen angels known—appropriately— as the watchers. Interestingly, they link the ety- mology of the common root az with the Hebrew letters ayin (or ain in Arabic) meaning eye, and zayin ( zain in Arabic) meaning sword, which rep- resent the all-seeing eye, and the flaming sword of initiation (the guardian of the Garden of Eden in biblical and cabalistic tradition). Assembling all these links, it didn’t take a huge cognitive leap to also associate the Tibetan eyeballed serpent of my DMT encounter, Za, with these anarchic archangels of other cultures. With- out making any great claims to the exclusive re- semblance of any of these myths to each other— for these legends have both similarities and differ- ences—further comparisons to Za and Azrael from elsewhere can also be made, such as the Persian Zahh ‹ ak, also known in Iranian mythology as A ̧ zi Dah ‹ aka the serpent or dragon, who was struck down by the divine Fr ‹ ed ‹ on and snakes issued forth from the wounds (Boyce 1975). Like Prometheus he was condemned to be chained to the side of a mountain for eternity. The likely etymological link here between the interchanged ayin (a) and zayin (z) of za and az is itself compelling, especially in the case of the Zahh ‹ ak/A ̧ zi Dah ‹ aka, but the myth story of Za himself has further resonance with the other fallen archangel and Promethean myths.
I run in circles looking for people
Im nothing but a kid
I'm a bleating baby billy goat
and this time the box to hell is filled with other babies to play with;
then once again, i could be a cat