Sketches in Magick 7.223
Sketches in Magick by 7.223 Dedicated to all dissidents that fought for something right, free and and just
Contents Operating System Earth 4 Combinatorics and Planetary Pathwa Pathways ys 8 Seeds of a Beginning 12 Pneumatism and Hydra Hydranomy nomy of the Spirit 14 Mindset Min dset and Principle Principless 16 Consciousness, or the Spirit of Individuation 22 Fates and Mixing: Worlds, Metempsychoses and ransmigration 25 Eidokration 26 Daimons and Being 29 Psy(i)chomorphos and Mind Circuitry Daimons (processes) 31 Formula I and II 35 Semiotics of Magic: Substasis-Hypostasis 36 Impasse of Uncomm Uncommunicability unicability 39 Te Orphic Ritualistic Glass Bead Game 43 Te Stones of Li 46 Uran in aurus aurus:: Ceremo Ceremony ny and Ritual 48 Catalogue of mind abuse and mind hacks phenomena in bioinfocyberelectromagnetic environment 51 Te Old Man 58
Operating System Earth Let us think or a while about our planet as an operating system with various modules and unctional layers that appeared, ormed and evolved since billions, millions, hundreds o thousands t housands o years. 4.7 billion years ago Earth started to orm in the t he Solar System around a star that is moving on one o the galactic wings, remote rom the center o the Milky Way that is localized in the depth o the Sagittarius-B constellation. Another world-system amongst countless other world-systems. Penetrating space with Hubble deepspace telescope, hundreds o thousands o galaxies are revealed. Let us assume that the star just like any other planet in the Solar System, and every moon has its own operating system which we may define inasmuch as scientific, physical and astronomical knowledge allows us to. Inormation fields which are a hypothetical database, virtually conjur Inormation conjured ed with our minds are later measured and fixed by laws that we define by delineating statistics o behavior o these systems. Similar to mathematics mathema tics – it is statistics o phenomena that are described by laws. It is not a complete knowledge but it is the building blocks and oundations o our reality, reality, universe o discourse. dis course. Borrowing rom negative theology, it is an apophatic knowledge, discovered by the impulse o what we don’t know, or leaving all the certainties behind, we know that we know nothing indeed, yet containing the Socratic irony: “we must write and speak about things that are impossible to write or speak about”. Tat applies to metaphysics, and to science as it is nowadays, reormed through countless o paradigms. Back to the operating systems: they co-arise in historicity and cycles. Determined, a-deterministic, sequential, interrupted, cyclical, linear, a-linear, defined by probability, chance, anomaly, set and temporarily fixed by what is ordered ordered,, definite, certain. Tere are co-dependent in co-ordinates o being. Te SunEarth connectivity, the Moon-Earth connectivity are an example o such a system o fixed reerences, observed over time, defined – or example – through their magnetospheric magnetospheric properties. Te Sun-Galaxy connectivity may be also defined by the relation o the stellar magnetosphere. Proportions Proportions arise. Let us apply other interpretative system to the base modern science that is done, re-engineering, undusting ancient doctrines to update them now. Moving back to, e.g. neoplatonic scientific metaphysical theology, a Chaldean one, let us imagine that we add another defining layer, i.e. celestial, non-apparent, invisible. o understand that let us phase some concepts and construct and ideograph in our minds that will enable us to understand this system. o o detach ourselves rom the regular reality we need to eel awe – the same awe we sometimes eel when observing a starlit sky at night. Tat is giving us some distance, our bodies are surrounded by air, our mass and the mass o air belittles us. Most likely people that are skydiving eel both the reedom and the mass o air surrounding them in such a way way,, when they jump or the first time. Now let us expand it into total cosmic space, in imagination. Tat may be done mentally, but it is rather rare that we truly eel it. Te first eeling is alienation, then we succumb to unity unity,, or eel despair, awe joins unity. Ten we go back to ourselves. It is alchemy, first we separate then we melt everything into oneness. Sewing the invisible wound. Now let us think about the star, the closest one that we know. We We set everye verything in proportion. Te Chinese defined orces o heavens, their orce, their might as regulative orces.. orces..
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It would be enough to relate to it as a proportion o orces. Psychological layer o the modern human might utilize a typically Mandean mistake in which Psychological w hich it is adding a valuation o the phenomenological world “good-evil”, or “mind-spirit”, “darkness-light”, however maybe such conceptual duality is in-built in our recognition – but let us leave these speculations, sp eculations, assuming that these layers are imaged only instrumentally instrumentally,, having essences, diverse, or inter-penetrating ones, so in some cases – harmonious. Arriving thus with intellect in the world o ideas through notions, analogies, proportions, golden mean we may imagine that Sun as a Deity, does not matter whether through projections we add it male or emale attributes, whether androgynous or hermaphroditic – depending on the civilizations, is it seen rom a religious level, or a symbolic one. Your perception and belie is your decision, explore. At the level o phenomena, it is a star with w ith all its discovered physical attributes, thermonuclear thermonuclear reactions, plasma, 12-year pole shi cycle etc. On the level le vel o symbols it is the visible v isible Helios (instrumental name), on the meta-physical level, undergoing hypostasis hypostasis it is an Aion, or a Mighty celestial Deity D eity operating on levels o powers that urnish the stars with their orce orce.. Now the poetry. Similarly on the level o symbols and magical hypostasis all that is born o the solar fire has its own lie – thus in bestiaries and mythologies phoenixes, dragons, seraphs, elementals etc. arose. aking into consideration these two perceptive shis, rom the phenomenal world to the numinal one we link vertical and horizontal approaches, linking it through two hermetic crosses constituting a sphere; Operating system Sun-Aion and operating system Aion-eletarchs-Aions in the poetry o the robes o the mother o the stars Nyx-Neith in Egypto-Hellenic belies defined by laws o enut-Ma’at that constitute constitute variegated being o deep laws. In Hindi belie-systems the clustering o the world-systems was governed by Cakravartins. It is hard to imagine such worlds, and sustain the perceptions o them. Perhaps superficial, but necessary or theurgic, magical, semiotic work. when our mind is continuously lowered to the regular perception o reality, necessary though, to carve out time, space and reality within its universe o discourse. Let us assume urther that in the world o Aions there no time nor space. Any point o time and phenomenal space in the „cave o shadows” is seen and accessible. Any point ascending rom the Plato’s cave joins the numinous a-phenomenal becomes timeless and spaceless. From a soteriological perspective it is a shi rom the world o phenomena to the numena. It is an individuational passage o every consciousness. Returning to the world o phenomena – stars are separated by light years, parsecs, greater galactic distances, in the world o numena, diving into the outer rims o the Milky Way Way galaxy may take miliseconds beyond-the-beyond. b eyond-the-beyond. Now back to Earth. Operating system Earth E arth has its geological properties, it ormed rom elements, having their own electro-magnetic radiation properties, properties, in their “simplicity” “simplicity” and molecular configurations, they are the stuff o the visible environment; Earthly geomagnetic field appeared 3,7 billion years ago. First wave o lie, viruses, bacteria b acteria started photosynthesizing and filled the atmosphere atmosphere with oxygen. First layer o lie that t hat diversifies, mutates, develops, evolves, adapts, perishes, contin continues. ues. Waves Waves o diversified lie appear and disappear in the biosphere, nature works through entropy, biological negentropy within its confines, like living organisms – it pulsates, lives.
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Orphic Hymns [25] XXV. O HE EARH [GAIA] Te Fumigation Fumigation rom every kind o o Seed, except Beans and Aroma Aromatics. tics. O Goddess, Earth, o Gods and men the source, source, endu’ endu’d with ertile, ertile, all destroying destroying orce; orce; All-parent, All-p arent, bounding bounding,, whose prolific pow’rs, produce a store o beauteous ruits and flow’rs, All-various All-v arious maid, th th’’ eternal world’s world’s strong base immortal, blessed, crown’ crown’d with ev’ry grace; From whose wide womb, as rom an endless root, ruits, many-orm’ many-orm’d, d, mature mature and grateul shoot. Deep bosom’ bosom’d, d, blessed, pleas’d with grassy plains, sweet to the smell, and with prolific rains. All flow’ry dæmon, centre o the world, around thy orb, the beauteous stars are hurl’d With rapid whirl, eternal eternal and and divine, whose rames rames with matchless skill and wisdom shine. shine. Come, blessed blessed Goddess, listen to my my pray’r pray’r,, and make increase increase o ruits thy constan constantt care; care; With ertil ertilee Seas Seasons ons [Horai] in thy train, draw near, and with propitious mind thy suppliant hear. hear. http://www.theoi.com/ext/OrphicHymns1.html With lie arising, a micro-operating system is in place with its own layers, mysteries, explored, un-discovered by ormal science. In act it is difficult to understand something through itsel, a human being may not understand himsel perectly as a whole, one cannot measure “a consciousness through a consciousness”, we may merely isolate ragments in a cognitive mini-lab, their aspects – we cannot understand the wholeness o nature being its subject rom the perspective o nature, as long as we are animals. What is the purpose o conjuring refined set o psychically projected concepts, creating infinite representation representation o these by procuring and creating streams o inormation, where we seek answers in mere virtualities, in tokens. Te way to find onesel might be much simpler, but o course – we won’t know much, but like in Herman Hesse’s Glass Bead Game, we will touch the right sounds, images, move the right eeling, con jure concept and philosophy philosophy knowing that it is a token to be disbanded, once its solved – it’s no longer necessary, we move on! Lie is entwined with environm environment ent in which it grown, the same environment is entwined with lie. Continents dried apart, joined, new land masses, oceanic masses appeared, diversiying lie urther, the branching out o evolutionary threads, the nearing and aring o these threads; DNA protein protein sequencing are as diverse as living being, through mutation and replication it modifies itsel, through chance and layout there are adaptive corrections, genetic “errors”. No organism is perectly adapted to its environment, it is “approximated” to adaptation, that guarantees diversity. From the point o view phylogenetically modern human was genetically arrested at the level o Homo Erectus, yet his and hers capacity to sel-consciousness, sel-awareness makes a sick animal out o it – that attempts attempts to find a method to find itsel. First ape-like creature appeared in South America 16 million years ago. In Arica, 120 000 years ye ars ago we ound a mtDNA haplogroup haplogroup remnant – common to all humans today, the other emale haplogroup lines died out. From an occult perspective, these operating systems are not isolated, adding a greater layer to the worldsystems, in search s earch o astralistic configurations o eerie worlds, to discover the tendencies and aspiration aspirations, s, an attempt to find the “cosmic will, expression, action”, one, or more, to realize it on Earth or within onesel. o o find sense and purpose. Faraway and closer words, invisible worlds living in operating systems o other “phenomenally dead” planets and moons, “phenomenally alive” worlds o other systems. Early human civilizations with a cosmograp cosmographic hic instinct drawn territories and maps o cosmos, perceiving a certain order. Homo Sapiens Sapiens, receiving an inheritance o ontogenesis, phylogeny, and rare
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chance o relating himsel, hersel to ponder “whence, why, whereto?” appeared in a pre-existing world. First apeman that reflected in himsel may have been terrified, perhaps sad; We are no different today; Tat is an individuated realization. It attempted to create layers o lie, visible, invisible, ar and remote, to relate to it, understand them, mastering ear – to a certain extent – and fire. It went through chtonic, chtonic, animalistic, totemistic cults, solar cults, nearing a strange, terriying, essentional definition o the Divine, numinous. It captured what it could in imagining notions, magical techniques, techniques o Deities, giving them names, learning the magic o the world and preserving it in rituals, ceremonies – interpreting orces and powers that did not emerge ab nihilo. When homo symbolicus started creating, participating in rituals, ceremonies o various traditions it had no scientific approach, in the domain o mystical participation in nature, in shamanic worlds, axis mundi, when it started organizing cults ‘approaching’ an act within confines o a cosmography, cosmogony, measuring and understanding ragments o various parts o cosmos through reflection. When it became homo magicus in apotheosis o himsel – consciously exercising ritual acts, enchantin enchantingg the world, itsel, moving across uncharted territories, creating maps – invoking and receiving assistance rom ‘Elder Races’ – terminology o Iamblchus o Chalcis in De Mysteriis, o Gods, Goddesses, countless worlds o invisible-visible beings, in a new understanding o scientific theology, religion was wed to science because they were one, hand pointed downwards to nature and science below, hand pointed upwards to the unknowable, ull o awe above; Philosophy was the love o wisdom. Philos ophical magic was a way to pitch to hypostasis, re-deification and express this, unhindered, as a catalyst, below. below. Between East and West o human civilizations, between the dawn and dusk – belies, b elies, religions, ormalized magical techniques, ceremonies, psionic, instinctual, desired, building, reorming, ruining, dismantling. New layers o post-morte existence in the Operating System Earth, Solar System, it’s planets and moons. We are virtualizing a world, closing ourselves in circular cages, reeing onesel rom rom one and alling into others. Liberating ourselves rom mental prisons, we all into i nto pneumatic pneumatic ones, now to liberate lib erate ourselves rom pneumatic ones, we need not all into mental prisons again, and by an upward drive sustain it with ocus, lightly, determined; Every new conceptual invention created a virtuality that could be used to ree onesel, or to dominate and enslave: afflictions and antidotes. Current man-made technological layer – interlacing with pre-existing world serves a similar unction too. Depending on our competence in “servicing our creations, ourselves and the world” – we can do more, but or an instance captured by the illusions, enslaved by the subject o our attention, we become mere slaves; When we are enslaved by the creations o others – we become a slave, when we purposeully intend to enslave others – we are mere slave-masters, being ourselves enslaved by our property o slaves, – that never rees.
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Combinatorics and Planetary Pathw Pathways ays
I anyone would use combinatorics combinatorics to calculate the number o possible coloring in-between planets and all possible rays in-between the traditional Seven S even and the Astronomical en en (we can include the Eris planet beyond the Oort belt to make it even more complex), then we arrive at an extremely complex number o possible rays and pathways pathways in the Solar S olar System in-between all the planets, the Sun and the moon. It’s not accounting or the sequences o rays, the significance o planetary distances nor their magnitude, but is a “general” “general” look on all possibilities, regardless o angular data. From these numbers gates and pathways may be extracted and generalized as a “flux density field o possible interaction”. Choosing 7 items out o 7 items with repetition. Order o the selected items is not important. (n + m – 1)! / ((n – 1)! * m!) = 1716 (n+m−1)!(n−1)!∗m!=1716 Tus 1716 possible rays and pathwa pathways. ys. I we calculate rays betwen b etwen Saturn and the Sun we arrive at (1716/7)2, thus there are 490.285714286 gateways in-between these luminaries O which calculating calcul ating angular aspects, there 490.3/36 (360/10) in Conjunct C onjunct in range o 1 to 13,6 pathways O which calculating angular aspects, there 490.3/36 490.3/36 (360/120) in rine rine 4 pathways I we calculate rays in-between in-b etween Saturn, Moon and Earth we arrive at (1716/7)3, thus there are 735.428571429 gateways gateways in-between these t hese luminaries Choosing 10 items out o 10 items with repetition. Order o the selected items is not important. (n + m – 1)! / ((n – 1)! * m!) = 92378 (n+m−1)!(n−1)!∗m!=92378 Tus 92378 possible rays and pathways
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What ollows: Even i we assume that there are 1716 configurations in-between this schemata, thus this much rays, we arrive at the problem o stratification, octaves thus possible dimensions multiply at ast rates. Moreover, we encounter infinite progression i we calculate in-between star-clusters, galaxies with their own configurations. Because we are encountering order in the universe, undoubtedly, these infinite configurations need to be limited by certain laws. Sequitur, all dimensions and all rays do not penetrate each other, some may intersect, some may be kept apart. We can urther distribute history and geneaology o events on the phenomenological scale that are diverse encountering an old Athanasius Kircher problem, or how to reconcile diversity with order and unity? Tis is a question o entropic topology, that at the “bottom” “bottom” and “top “top” entropy is always zero, absolutely ordered and unitary or absolute nothingness. Because the world is never in such a state these are the states “excluded” rom the phenomenological universe, or non-states. It either posits an arguement that this is the only universe, or that there is an external orce to the phenomenological universe. I this universe is in a certain state o enthropy o order and not chaos it posits either sel-renewal at the point o 0 or 1 when it reaches the absolute conditions o the a-numenal universe, or it would not exist, or exist absolutely in sel-consumption. Inormation is infinite, it is enough to think o an infinite library, a problem touched upon by some, it is because two sel-reerential and inter-reerential states (AO) may reproduce themselves infinitely, but inasmuch as a type o order may be reproduced through infinite number o tokens, there are “ghosts” o phenomena, a madman’s dream, or an infinite dreamer’s play-thing. Upon energy events, phenomena we can splash as much paint as we want to, but they remain as they are. Yet energy events may appear in infinite configurations, unless we introduce a single concept: all states, momenta, loops, reerences describe every other state rom the smallest o events to the topologically largest one – we may thus mine or laws that aggregate the infinite events, inormation etc. into greater sel-reerential loops, and thus Platonize, “geometrize” events in which no matter how much inormation we extract rom every possible angle it is always compatible with some law.
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Seeds of a Beginning A seed does not become b ecome a tree easily e asily.. Alchemy o the spirit without toil, conrontation, conrontation, decisions, nature is not ormed, refined, sculpted. It is a repetition o human activities and archetypes and tokens within. It is all the love, hate, combat, inner workings, whichever the projection o our genii and nature nature,, the totality o one’ one’s being that one contains within w ithin and keeps kee ps at bay. It puts pressure on him and her to transorm and change in tension with reeren reerenced ced directions. Tis is the t he scaffold, structure, and skeletal rame: Direction, values, principles, merits should be understood to be in concordance concordance with Reason, Logic, Harmony Harmony and Proportion according to time and age, as the latter should be discovered dis covered.. Reaching or ancient laws, henceorth crystallizing Intellect that requires experience and reerence to use with judgment, decision, assessment, consequence, oresight and is tied with flourishing maturity in the Philosophical Sun. Te arsenal o these must be either observed, or read, absorbed and applied, tested as having merit, value, and greatness in lie and consequence or the whole – this breadth o one one’’s responsible reedom delineated by that o others. “No one orges giants without the idea o them”; “No one reaches or cruelty without the idea o it”, likewise, “no one reaches or inner greatness” without without the idea o it, an inspiration – vision. What does not arise in a mind or heart, rarely gives a mature harvest o the spirit. Tus, highly developed intellect, and instillment o principles that are coupled with reason in-between intellect and principles is the peri to kalon. Love o beauty, love o justice, love o reedom seems to naturally emerge rom human beings. Proportion is the rounding in accord with nature, humaneness is ound with inner sight, and urnished with understanding. In situations when human beings are truly deprived o it, when they are enslaved, when they are surrounded by ruins within and without. Furthermore, when they are continuously punished or treated unjustly,, or whether they perceive this injustice elsewhere – they make decisions and orge stances. Likeunjustly wise, recognizing apparitions presented as essence procures a longing that is only complete in honest ulfillment. I one is enslaved, and eels a portend o reedom, knowing it is true, tru e, one craves or reedom. When one is detested, and honestly eels love towards another person, he knows it is love. When one is treated un justly,, and a honest orce justly orce reely rewards him or injustice, he knows it is a true tr ue orce, and that justice is being done. When one wants to recognize true qualities, let us start rom the deprived person: what is such a person lacking most, apart rom ood and shelter? And then we should ask ourselves what is it that we have that such a person does not. We might have a alse image o deprivation too, when one that lacks in our eyes, is not deprived, and we see ourselves not deprived, are more deprived than the other person. For the true deprivation, and true ulfillment is ound both in complete honesty with ourselves and the
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world, then the world is honest with us. Any notion o alsehood, perceived, or unacknowledged may be a mere mask, an apparition apparit ion that we “live by”. by”. How is thus honesty developed. de veloped. It is by removing the masks, ma sks, both rom ourselves and the world, questioning ourselves and attempting to pierce through the illusions. I by chance we detect alsehoods and contradictions and see through more and more games that we humans play, play, and sometimes s ometimes – the metaph metaphysical ysical worlds, we de-mask the world. It stands un-masked, and any mask that it is putting on us and on itsel is a mere trifle repetition. I we preserve the memory and realization that is conducive to truth. But do we tear “all masks down” to stand alone with the alone? It is a question about objective truth, or truth about Divinity Divi nity,, which according both to Neoplatonic Neoplatonic philosophers and XVth century Nicholas o Cusa is unavailable to human minds, it may be approximated in proportion. Yet it is not an approximation in proportion that is detached rom the world, or a mere surace o greater things. It is a proportion that is a key to balanced and rounded o what a human mind may achieve to communicate with other worlds and re-deiy itsel and become re-deified in accordance. Every key to communicate with other worlds and work magick or Teurgy effectively is a orm o a carved out proportion, or a memorized intuitive ormula that makes us look through the keyhole, not into the whole, which is negatively known, through learned ignorance, but into a figment o the other worlds, that we may interpret according to what we are capable o and aerwards work with them.
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Pneumatism and Hydranomy of the Spirit Autonomy and reedom rom conditioned automatism is the birth o ree will. It is re-remembering o past structures o subject-object division, bridging and incorporating them into a whole and developing urther structures rom the autonomous autonomous viewpoint. viewp oint. It starts with synthesis. A breakthrough – the subject:object division is bridged and transcended. Comparisons and tensions between b etween present condition and normative situation while ‘rejecting contradictions contradictions through solutions’ are wed in proportion. As i a dynamism between Ego, Super Ego and connected aspirationss would resolve in another position. aspiration Diurnal society represents what is apparent, what appears to be. It is contrasted with nocturnal undercurrents or depth sociology. Tese threads o chtonic, telluric meta-narrations, combined with grand meta-narrationss o the whole, inter-weaved with sociology o ignorance and knowledge is in continuous meta-narration tension. It brings orth new material to re-work, absorb, contemplate, understand and act upon. Between these worlds, accumulation o solved contradictions and merged dualities over time leads to the rectification o an autonomous conscious center o command. It is a orm o a genii or a meta-awareness. It works like a eedback loop o inductive-deductive cognitive-behavioral processes, that becomes rounded and completed – preerentially in harmony or even distribution in one’s character and mind. It is imbued with all too many unpredictable actors that renders enough space or aesthetics and beauty to arise throughou throughoutt the process. Solved contradictions are giving critical insight into many otherwise unknowable dynamisms and emerge in critical, well-discerning thought, it is a orm o cognitive training. Merged dualities give a cluster o intuitive, independent judgments, judgments, decision, assessments. ass essments. Combined with sel-observation and observation o surroundings they are a orm o deconditioning rom the alienation o subject:object dependence. In assessment o subject:object or any type o dualism we come to rely on the inner Other; ranscendent Tird. It is a superposition and alcon alcon’’s sight observation obser vation o ourselves as i we would be detached and hovering above our ordinary bodily selves. It is the birth o a star. Sometimes the alcon descends and merges with our sel and automatic responses, responses, sometimes it breaks ree ree and sees everything ever ything with a greater sight. Tis alcon is the spirit o individuated consciousness. Upon which we don’t identiy with sel-hood, body, thoughts, mental detritus, emotions but with the alcon: the rectified spirit. Tis operation relies on intellectual, cognitive and affective transposition o inner millieu or ezo-sphere and noo-sphere configurations. configurations. Tat is achieved through continuous pressure, tensions, tensions, meditation, suering and overcoming, conrontations and decisions. Tese are psychic and pneumatic operations that are done partially by choice, ate, infliction, yet in majority decided consciously consciously.. It is resembling the birth pangs o a snake, shedding the veils and membranes, until it is a ully developed spirit. Here, human nature in elevated re-deified aspect o a godhead is defined in aspects o its refinement; not continuous, continuous, but momentary – like satori o one’s raptures, longings, antasies, visions, vistas etc. In line with the Mithraic Axiom: ‘Harmony in ension o Opposites, Movement Upwards’. In a dual world we are the alchemist and the alembic. ao or harmony o opposites is not ound without the molding o tensions. I there is no pressure, there is no counter-movement to find the lose ends and harness them into strength. De is a gi gi rom Heavens, in ascent towards towards the spheres that is equipping, ortiying
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us and assisting assisti ng us on the path. Without conrontation conrontation within us we may not know nor understand the molding and unolding o our individuated genii, nor do we know what to sculpt urther. Clearing the worldly dust away rom perception, we see clearly. Tere are three methods, all equally important, and some intersecting. Tat is done either through lie and expressing it, sculpting in it, perecting and rounding onesel. Tat is done through spiritual practice, meditation, contemplation, contemplation, initiations, ceremonies ceremonies and rites, when the mind is still you get to know yoursel and train yoursel. Tat is done in true conrontation, when you make decisions and discover what you’re made o. What you take rom it, a learning, or a punishment is up to perception, vista and insights. Tese who cannot penetrate deep within themselves, will not interpret the oracles o the world properly, lacking wisdom o discernment. It leads to perceptive transposition o early consciousness that carries mental-affective imprints, habits and conditionings, memories, perceptions perceptions etc. Tat undergoes change and becomes composed o multiple leaps in its essence that is a seal upon it, and a seal s eal upon the spirit o consciousness. Tis spirit o consciousness is defined as the history o localized ocused ocus ed awareness. It is lensed by memories, experiences, perceptions, decisions (autonomous perceptual judgments o action and its movements) and eelings in configuration o knowledge. In that gnoseology is a dynamism depending on knowledge: constellations o data, inormation in reshuffling and varied relation to each other. It is localized in-between the eye-brows, and is elt as a strong, thriving sphere o light. Upon death, this individuated spirit-consciousness olds and acts urther, possibly through vehicles that let it express it in manioldness.
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Mindset Min dset and Principle Principless Anyone engaged in any orm o cra or art does not become anything o a practitioner i they don’t practice. Practice o lie does not start with learning how to live, oen we don’t know how to live, deeply and meaninully yet practice it out o necessity. Every art, skill, ski ll, science, cra requires such an approach. approach. Holy paths o high magic, or personal one, any orm o volitional negotiation or imposition upon reality; getting to know onesel is a special type o cra. We cannot orce anyone anyone to step upon it, indeed it is the t he most barricaded and ortified path against which w hich there are more advices not to. It is the most conscious choice that one might ever make, it needs to be ought or, or, sustained, memorized, developed, balanced and rounded. One learns to master lie and magic, without the mastery o lie o onesel, no one will w ill master the latter, latter, but will quickly turn into a puppet o one’s own mind, emotions, projections. Not only that – such practitioner will invite openly influences that will abuse an untrained mind and fix it in delusion delusi on or ignorance. It will prevent any development by abusing abusi ng one’s mind, emotions, emotions , and projections, untrained in sensing obstacles, illusions, deceptions, schemes and will easily become a victi m first o onesel, and then o everything else. Ultimately turning into a mocking stock o every aspiration and ideal that one lived or – reversed. It happened to me, as it continuously does, but I do not rest at laurels, nor do I reeze reeze reality as something permanent. Never take anything or granted, and despite the discouraging and reverting actors that at one point throw us into despair o ailure, on the other mock us, or bar our progress both by their nature, or purposeully. I we are ready to build tough minds, o insensitive to things that most people break under. Tat perormed under continuous tension and strain, multiply our intelligence by constant training, see situations and penetrate into the depth o their setting and character at an instant, whereas other people would see only the surace. We turn the nocturnal to diurnal, the hidden to the revealed, the murky to the obvious. Develop principles and standards to keep ourselves steadast on the path, despite temporary deormities o the mind, sense and affect, and sacrifice most things that other people live by and love – the path is open. It is not to scare anyone away, but it is neither to invite anyone promising them anything beyond o what they are capable o. Tere are no promises. In act this work in majority is about how to aspire to be a decent human being, as we explore various techniques, and learn to master them and impress, or evoke the Deities selflessly. o let the ocus flow through us in continuity o this divine impulse – elan vital o the co-smos within chaosphere, and chaosmos in co-smos. Given that we know nothing about magical phenom phenomena, ena, but we are equipped e quipped with regular human knowledge upon which we rely, when encountering encountering an anomaly we notice an instance o it: unknown. Te in-
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stance might be disbelieved but it is noticed and sealed in memory under good condition conditions. s. I more anomalies arise, we may induce a small structure with several nodes, e.g. “law o attraction” by three instances or examples. We may choose to reject the theory as a whole and either rely on belie in coincidence, or at best – synchronicity – which relegates it to magic anyway. I we have more events to alsiy the structure, we have a solid law with a solid structure str ucture with three nodes or example. Ten we apply what is known, or the episteme acquired earlier, and our cognition to compare how they might work together. Assuming some very weak law that we observe, in a sea o other laws, unknown to us. We either project the knowledge o this law on every other law without understanding them, or we suspend judgment and discern that t hat there are different laws at play, play, because the one we have is insufficient at explaining it and sometimes insufficient to understand even that law itsel. It is like astronomy in an attempt to find another planet, because the calculations don’t fit. Tereore, we observe and isolate other events in the same way. Having two or more inductive laws, we may try to deduce the general rame and trigger top-down reasoning. Whenever this is insufficient we induce new laws, and build an upper structure that explains more events in an appr approximation oximation to what we know already. Aer a while we have a mutually proportional set o laws, episteme, cognition that explain situations, hence we may properly set ourselves in a relation to them, or establish cognitive-behavioral reaction through training. By observing instances that start to work we are not static, applying the mind and spiritual prowess to creative solutions we start to engage in the tested rameworks and simulate the outcom outcomes es or actively work. Mental rivers and topographies o noetics. Let us define mental continuum. It It is a river o mental events and phenomena that are occurring on the conscious and unconscious level o cognitive-affective awareness. awareness. It may be running silently si lently,, but may stir most extreme states o agitation, it may be running like a rampaging river, but may be effectuating a silent, humble thought. Many people are letting this mental river take over their thoughts, actions, emotions, delineated by the conditioned responses taken rom society, mentors and peers, in-between there is uniqueness o response, the space o one one’’s personal breath. Focus here! Te beginning o sel-observation s el-observation and introspection, reminiscence and contemplation make us aware o this mental continuum more and more as we look within, we deepen it, and excavate things that are making us more and more conscious. conscious. We get to know ourselves – not the conditioned image o ourselves that we cherish, that too has to be known, but our responses, judgment, assessment, thought, rationalizations are taken under scrutiny. We become our own analysands and psychotherapists in understanding o the Western thought, and we practice intellectual yoga by Eastern understanding. For each mental action we ask ‘what is the reason?’, ‘where are its roots?’, ‘is it complex or simple?’, ‘why am I thinking this now?’, then we orient ourselves towards the uture ‘what are the consequences o these
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thoughts, where do they go, based on what we know about our minds?’, and then we move to the past ‘where did they begun, how may we improve e.g. wrong oundations, misplaced belies, toxic conditioned responses?’ Eric Kandel won a Nobel Prize in the year 2000 by proving that learning changes the neurons, thereore to some extent we may adjust the neurological wiring both by psychotherapy, yoga, psychonautics and various experiments and and practices once once so common common in the mystical traditions traditions around around the world. When we learn about ourselves, we temporarily suspend the “ratio “rationalization nalization and nihilation screening s creening”” which is a deensive mechanism o the mind to preserve its organizational entropy. Persuading and enchanting enchan ting such structures str uctures brings dangers, because the declustered complex (affect-image) releases psychic energy that has to be reinvested into new structures, ideally by learning we acquire desired structures that are not yet invested with psychic energy, and when old clustered complexes are deconstructed, the energy swily moves into a new cognitive pocket. Tis process is hal-conscious, and may go wrong, e.g. the energy may be reinvest reinvested ed into a different cognitive topology o the given phenotype; Developing such su ch introspection introspect ion is a habit, and is not in any sense sens e robotic. At times we are better, and more brilliant, in another blunted and incapacitated, numb. Te other goal is to develop discipline. Tus in brilliant mental setting we put it to use, and in numb times we may commit remaining resources to other things, or to sustenance o the process o mental hygiene – equally importan important.t. Te best training that could be recommen recommended ded is meditation, or silencing the mind. Te other one is conrontation ronta tion and decision based on our judgments and values. Inasmuch as the ormer orders thought the latter strongly imprints habits and behaviors over time. All this is not happening in a void, our reason decided what is beneficent and what is superficial, counterproductive, or even toxic and poisonous. p oisonous. We may at times be fixed in poisonous states, and our ocus and awareness can’t release itsel rom such a bondage. When we are absorbed by a state our mind identifies with it, and even seeks affirmation or pleasure rom it. Some people, or example take suffering or pain or their natural state, while being in it they reject it, but then they consciously seek it. Arguments that this is not a desired state o being are not reaching them, until they solve it within by contrast and observation. It is interesting that will never guide by opposition or contradiction but by penetrating the others mind and guiding it towards own solutions with a suspended judgment and a lot o patience and empathy. Tis is merely an example o one state state o being in which the t he mind is completely absorbed in a carved out state o its totality, and takes it or all that there is. o know we need a reerence o what is healthy and most o us have some common sense in this regard. However, what is intuited but not known is less effective than training. Over years o practice, I’ve picked However the model o Buddhist kleshas, k leshas, or afflictions to explain the variety o their mutations and strands in the modern world. Aerward I’ve isolated virtues and ethos (Via Romana, in majority, majority, Conucian ideas, and Egyptian idea o Ma’at as law) that I ound most useul in urnishing my work, as well as the counter virtues or vices, that started working against me and against my endeavors; Tese are merely a model developed by a modern person. We cherish our own dynamisms that are personal, but it is noteworthy
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to be at least aware o them. Method
I we don’t counteract poisons in our mental stream we might become a hopeless victim o the developing delusion, or vice, creating an object-subject tension. But counteraction should not create opposition or more tension, but a middle way in i n solving the slight slig ht or major disturbance. How How it is done varies rom mind to mind. I never understood the ‘letting go’ part – repeated as a mantra everywhere – one can let everything through, but i one does not chase the thieves o delusion, anger, anger, wrath, ignorance away that arise during lie within, within one’s mind and rarely ever during meditation, he or she will eventually succumb to them. Tat is why oen meditation was advised as a remedy to counter the pollutants in lie, by conscious mental effort to tame the incessant monkey o the jumping mind, and i any opposition opposition is encount encountered ered in sense that an external nature is mixing with w ith our or purposeully ruining r uining practice – to double the efforts whenever possible. Difference between rigor and mindless drill is oen conused, the ormer makes the mind shrewd, tough and intelligen i ntelligent,t, the later l ater stiff, dry, and debilitated and may become non-discerning and cruel. It was – I think – always a question o discipline supported by inner truth. In worst cases we may start recognizing the pollutants as regular in our mental continuum, thus not even recognizing them as something opposed to development and realization. Ten as soon as this is recognized, one needs to to catch the thie by the throat and throw him out. I would argue that:
Ad. 1: I we simply observe the arising delusion we might be swept in, with poisons developing, i we counteract we create opposite opposite tension, making psychological space or it to fill it later; Perha Perhaps ps the method is to find higher grounds in mental state (as i climbing a mountain), and then neutralizing the poisons with light effort by analysis o causes and conditions and supporting the analysis with scriptural thought and “good speech, good thought, good action”; I the thoughts are polluted, the speech is polluted, is the speech is polluted so is action, it works the other way around: good action impro improves ves thought and speech by synchronizing them. Ad. 2 Dissolving mental habits is difficult i they are long-lasting, clusters clusters o these are difficult to immediately cut through (although it happens sometimes) one has to find not the opposition and be stranded in duality but something akin to trancendent Tird, that neutralizes both; Between love an hatred, or example, one finds a paternal and a maternal mind towards beings that eel both releasing onesel rom the duality. Society reinorces the view o sel-hood and calls it individuality, although it is a mere repetition o the movements movemen ts o social conditionin conditioning; g; It also reinorces sel-grasping creating creating an illusory illusor y cocoon and reiying it as something real. From the perspective perspective o the golden ages, ages, modern societies ollow well-entrenched well-entrenched illusions within il-
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lusions, contradicting wisdom, principles, insights and laws o ancient thought-systems that lend the contrast when understood properly. It is rarely perceived by these who have no contrasts to see. One way to deal with that is to develop authenticity, authenticity, and retain a sel-hood that we can use as a puppet on the scene, otherwise we would have to rerain rom all social interaction. As long as we command the puppet o sel-hood, and are well-aware o its illusory nature, not grasping at it, we can play the theater and urther practice. I we are pushed into the attachment to the sel-hood by the t he illusion, because the projected societal image is a bombardment o the ragile untied Sel and containing it back in the cocoon, we might at first eel encircled, but then it let’s go. “Sel-grasping is the root o all evil”, in essence i we develop a notion o emptiness, everything goes through the air. Te mind may entangle itsel w ith base things t hings at a different level, but only inasmuch as it believes in the absolute reality o the things it is subjected to – it becomes enslaved by it. Te other part is the danger o developing an elitist view, or air o superiority and inflation. When we separate ourselves rom the rest, who cherish sel-hood and grasping at sel at a s ocietal level, in act – it is promoted and is the business-as-usual, that’s that’s why people are so easily manipulated manipulated,, finding it natural. Or even worse – doing so blindly and not knowing k nowing otherwise, we may risk sel-attachmen sel-attachmentt through aggrandizement and separate yoursel into an even worse condition. Tis is a path either to alienation and arrogance,, or megalomania and obsession. arrogance Balancing between the masks and puppets o sel-hoods (or sel-hood) s el-hood) and attempt to be liberated rom them is a rather difficult game, but it is doable. Tere is no need to escape society, it is a question o de veloping a strong sel-hood that deals with society on on one hand hand but detaching it as i non-existent non-existent when necessary on the other. Guiding principles
We are working within a system o reerences, how this system o reerences with more static and malleable elements comes about is a question in-between experience, knowledge, perception and discernment, judgments and decisions. We shape this system o reerences through active, critical participation in our lie in i n relation to the world. Ten we observe obser ve the world in relation to lie. We use our reason, eeling and Intellect to sieve the good parts rom the bad, superficial or unnecessary parts, we observe the greater phenomena at large. We penetrate the world o humans, societies, worlds visible and invisible, we establish the oundations oundations upon which we build a whole road-map. Ten we decide how and when to act, react, become still, progress and withdraw. We look above the present world, behind its history, above it and into the uture – there a vision is born. A vision is always normative, it is moved by desire, dreams and aims. At the same time we are cartographers and cosmographers o these worlds, we chart the uncharted to the best o possibilities. We We thread the paths that were walked beore, and map the unmapped to the best o our knowledge. By observing these worlds in movement we fix a point o reerence, and think deeply over what is o use, then establish groundworks. groundworks. Reason seeks solution s olutionss based on what we know, Intellect mediates in between higher worlds, Reason and the animal mind; In the same way we urnish our inner mental territory, territory, our affective and cognitive habits and solutions, the way we react to a field o phenomena.
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Mapping Mapp ing the territory: territory : We are inseparable rom the world and the t he illusion o being separate rom other people is raising consequences over the majority in the longer run; Tus oreseeing the general consequences that seeking selinterest is a suicidal mission in i n the longer run, as it damaged the abric o human trust and co-operation; Suffering and pain o others is not a thing to be taken ta ken lightly, lightly, dehumanization and separation separation rom eeling does not disengage the Intellect rom recognizing these actors. Suffering may be overcome through training. One does not reuse to recognize the unity o the aorementioned aorementioned common understanding; understanding; Recognizing contrasts that are insoluble one does not agree on a given state o affairs, and one does not lay in ignorance knowing the constellations o contrasts that call slavery reedom and suffering happiness; One attempts to solve them within and without; Domain o ignorance is that o separation and oblivion to the “unknown knowns” that are accustomed to and taken or regular, whereas they are outrageous. Tese contrasts are seeking solutions, whenever we may find them – we apply them; A stout heart is a companion o its master, thoughts that go astray should be dominated, and directed towards the desired state; What is strong should not be disregarding weakness, what is astute sh ould overcome the state o others, what is resilient should overcome the movement o opponents, not to become alike.
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Consciousness, or the Spirit of Individuation
Te outer circle: Feeling, Reasoning, Intellecting, Cogitating
Feeling: Defined as emotive-affective interpretation interpretation o the cosmic ideational process on the human level, reverberating with an honest transparency; It is known by a human taken with agonizing despair, it is known in ecstasy, it is understood in subtle inspiration and longing, it is well-known in parity o sympathy or love, it is known in wrath and compassion; Reasoning: Defined as a ormal process o interpreting ordered, ordered, patterned phenomena, and construing hypothesis, intuiting solutions, solutions, or receiving notions; It is this unction o the mind that takes raw inormation and transposes them into something more equivalenced; It is hypostasized later by Intellect and bridged between meta-physical level and that t hat o cognitive processes; Intellecting: Defined as combining metaphysical metaphysical threads and weaving ideas and eeling on a hypostatic level; Te point o meeting between reasoning, eeling and intellecting is a henosis, whereas the Intellect is a point o received notions, and a point o projected reflections. Cogitating: Defined as creative being in thought, t hought, individuating. Weaving Weaving a separate thread to contribute to a plural unity. Ability to know, to understand, to undergo synthesis, to transorm, to process, to create, to mix, to do science, to do art; It is the undercurrent o Intellecting and Reasoning.
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Inner Circle: Memory, Memory, Belies, Percep Perception, tion, Idea, Focus, Observing, Will, Imagination, Knowledge, SelReflection. Memory: Impressions Impressions received through senses, aculties o regular and additional senses, as well as imagined processes that le a seal on one’s mental continuum, may be retrieved or is irretrievable; It is a constitutive constitu tive process o individual memory that leaves an impressio impression n on consciousness; Belies: Architectures o meanings and myths we live by, that constitute a ramework o our worldview. Tey are based either on socializing or on personal observations; Lenses and oundation oundationss through which we see the world. Tey are supporting convictions convictions and they carve car ve out a model o reality that is our inner millieu and microcosm; Belie-systems B elie-systems are vehicles o individuation and practice, they may be b e supported by realization, or drowned in delusion. Tey are an appr approximatio oximation n o what is, and certainties about the world that keep our reality-picture together. Perception: Te way we perceive things rom a given mental setting, the instrument o imagination, senses, memory, cognition that allows us to look at things rom a different perspective. Optic filters o the mind; Different angles o view. Idea: A resolution cross-sectioning all other aspects o outer and inner circle; Te solved tension, rearranging o inormation and clusters o eeling and reasoning, to produce a new sprout; Imagine a dynamic nod-network that is branching out in new directions, an idea is a dynamic rearranging o this complexx network in which a new branch is born rom the whole (Inasmuch leaves are to thoughts, like comple ideas are to new branches in a tree). Te point when a human idea (microcosm) meets the branching out o the cosmic, numinous numinous ideasas they entwine – the mediating aspect is the notion; notion; Focus: Attention that is lensed at a particular thought, object, or a general object, view, scattered or pointed; Concentration Concentration is the time-span that we can contribute to one or more more subjects o Focus. I Focus is the laser-point, concentration concentration is the strenght and time-span o its sustenance. Observing: Detecting the changes and shis o phenomenal kind in the area o one’s one’s concern, immediate environment, and the general image o the world that is urnished by the inormation one acquired; Will: Movement o desire, imagination, that is conscious; Expressing personal projection o the movement o the libidinal desire, or open to the astralistic influences, expressing an objective movement o idea through personal will and projection. When that that o the movement o astralistic idea entwines with that o the movement o desire, or craving o the personal projections they become analogous and alike. Imagination: Te way sense and idea in motion becomes a creative impulse; Te capacity to re-arrange Imagination: ideas and sense to create a new branch o idea; Inasmuch as thoughts are the leaves o the mind, the ideas are the branches o the mind,while the trunk is made o one’s genii, character and nature, one’s nuclear core that is defined through relation o personal individuated values, variables, parameters and attributes to the world and inner Sel, S el, that are innermost and most intimate ours. Knowledge: A library o imprints upon the memory rom various sources, the content o every other structure; Dry knowledge is a mere wax imprint,living or experienced knowledge is a way in which it is applied and practiced, just like a dry dr y idea is nothing more more than a cognitive exercise, while a living one is the gist o our lie, passion, tranquility, tranquility, it is elan vital o our live-hood.
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Sel-Reflection: An ability to relate the other to the sel and the sel to other other,, qualitative shi between selrecognition in a world, that is an impulse o individuation, as i a little laboratory in which we observe and introspect our being, to harmonize it work on it, a truly alchemical work. Is it not what spiritual alchemists attempted attempted to achieve – to reach a psychological breakthrough by observing an external process and internalizing it in the psyche and Nous?
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Fates and Mixing: Worlds, Metempsychoses and ransmigration Co-dependent co-arising; Te rictions and tensions o the karmic vasanas shot throughout existence and being. Cut through these ties, set yoursel still and ree. I you think ates, think o ties that are animating an indvidual mind and heart, i you think mind and heart, think o ties o memories, experience, perceptions, perception s, belies, these hard to remove, painul, and these lighter that are harmonious; In our power is the orce o relation to these things, as i i spirit o consciousness would be beyond b eyond ates, but in accord with Heimarmene; Re-relation, re-constellation o the stance towards and the vistas o within. It is eectively being born into a pre-existen pre-existentt reality, reality, amassing ties and reedoms o everything we encount encounter; er; Example: A little boy was born o two parents. Te ather was an anthropologist, with a fixed ancestral egregore and his soul was rather o positive, intelligentt and riendly disposition. Te amily egregore was composed o all the collective mind, heart intelligen and soul-hybrid o this lineage in variety and mutation, and as it dispersed in the past the most active parts were the recent ones. Tat o the great grandather who was a sailor sailor,, and a cabaret dancer who was his wie, a cheerul, outgoing, a bit degenerated lady. Te ather had toughness and resilience and riendly ri endly disposition towards people. As the boy developed both within acquiring a mixed soul rom them, the amily egregore started influencing him. A bit like submersed in a cloud-computing cloud-computing server with a brand new mixed-soul to work with. His ather, ather, aer he passed pass ed away, away, le a shade-soul behind, although he was born into a higher world too, the shade was somehow linked with the higher spirit. He took care o the boy. His mother died at war, and parts o her stayed as an avenging dead, with a sorrowul, s orrowul, watchul, painul starve-like disposition, i we may describe it in such a way. Te mother was a polish language proessor with a different ancenstal egregore, she came rom a long line o impoverished nobility intelligentsia, o which hal were shade-vamphyrs carrying an ancestral curse, the other part Protestants with one sorcerer engaged in witchcra. Tey were rather well-disposed towards the mother and the newborn; Te little boy was also a small Hindi serpent-deity, that aer 800 years have passed, was pulled into the womb o the mother. Te genes mixed in-between the mother and ather ones, the soul-mixing, the mixing with the s erpentdeity,, and thus started to grow and develop deity de velop in the embryo. Tat would define the expression o his being b eing and bodily or, perhaps some talents and skills that he could develop. In this setting he was born; b orn; He had some enemies already; Te jealous rival-amily that was hurt by the amily o his mother, the serpent-deity gathered some negative ties throughout 800 years o its existence – in relation to human affairs, but he also had prot protection ection too, and was not identified by any o his enemies yet;
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It was up to his lie and ates, decisions, training, education, chances what he would be, w hether he would ever be aware o this setting, or live his lie as a regular boy, youth, adolescent, adult, old man, with his “happiness, woes and worries”, or whether he would step on the path – was up to him.
Eidokration Each day I read press, I am glad that I think critically critically,, in an educated, discerning manner about the narrations that are served. I’ve switched the V off at the age o 14, never to turn it on again, I’m 31 o age now. With a degree in politics, and a keen volition or sel-education in whatever discipline I’m ond off to explore more. It is not a quest or knowledge, rather synthesis o knowledge, reason, intellect and spirit, better understanding o meanders o existence. I’ve been tried by many misortunes in lie, that made me reflect, ponder ponder,, find solutions to many miserable situations situations that would break another into into suicide – although I do admit – I had one attempt attempt – or a nervous breakdown. I was orced first to survive, then to think. Te voice o reason made me avoid plenty o mishaps in the societal contracts deals. Stripped to despair, I ound consolation in the wisdom o the ancients, reading them with a resh, respectul, vigoro v igorous us and a humble look – and I ound it clear, concise and accessible; It made me move urther, ortiy, expand and re-ocus. I I may say: the spirits o the ancients assisted on my way out o the most debilitating, agonizing sickness. Yet I was stranded in no man’s land in-between the much adored ideas and the vast expanse o a catastrophic world; Te contrasts were heart-breaking. I we’d deault our world against the traditions o the ancients, make their text breathe, not as an academic enterprise, but as living knowledge, it would make the paper bleed and cry in woe and despair, maybe to still onesel in a wise resolution. Now, it requires some strength to go on, astute resilience, not to tear the robes and yell to stars on high what the hell has happened to us all. And that to, I have elt, a breaking pain, that does not know which way to turn, so it turns into within and grows at first into a burning flame, then it solidifies, and strengthens, it acts. It then may die and blacken, but not necessarily. Te greatest o enterprises may turn to the evil when poisoned or corrupted, the greatest o nature’s turn to wrong and evil when they are corrupted with poisons – wrote Jamblich o o Chalcis – caught off guard, too confident, or arrogant in their enterprises. enterpris es. Te poison tends to spread through the veins, heart and mind, and once it enters the heart and mind, it may be only arrested when one puts himsel into senses, it is hard to uproot it, better not to allow it to enter, but lady chance does allow such sudden changes. Ten we grow tense, ocused, melancholic, heavy. One thing I know that i you take a young man and make him live through torment, he grows quickly old, push him urther, he becomes a really naughty, cruel, innocent child in a young man’s body. Not childish. Childishly old, Saturnine lead and Mercurial
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quicksilver, Dr. Jeckyll and Mr. Hyde, ready to laugh at a allen lea, to murder, to save an ant rom being smashed, to bring great great enterprises, and to strip giants into pieces, pieces, to shake them down to the ground. ground. A madman. May it refine the lead into gold, and quicksilver into air, the golden-winged ones. Buddhists were excellent psychologists, they enumerated the pollutants, the poisons as selfishness, or sel-attachment, which is attachment to anything as property, becoming a slave to it, pulled on strings like a puppet. Ten ignorance, which is lack o knowledge, but also realization, sociology o ignorance nowadays deals with political segmentation and distribution o knowledge, the original term meant however the lack o solid grounding in sel-evident realizations and moral and ethical training, in traditions that bound organic human societies together. And let us be air, there are things that all humans share in common, undeniably. Delusion is nowadays appropriated by psychiatry, the original meaning was the opposite o o realization, it is that which ensnares ensnares with illusion, that with offers offers empty things that enslave us, again turning us into puppets o overgrown bubbles o concepts, values that are empty in themselves. Ten envy, envy, which is nothing else than willing to possess an illusion o the other, placing placing value o parity and disparity on it. Te last is anger anger,, which has its oundation oundation in ignorance ignorance and and delusion, as well as attachment. Tese vices, as listed by Buddhists are the building-blocks o evil, perpetuating suffering; Now Stop; Imagine that all the technology, institutions, institutions, social services s ervices would be taken away. Te only think we have is what humans have in their heads, their societal links, their approaches to onesel and others, the belies about themselves and the world that urnish their heads. What would be the effectuant o such an event? Ernst Junger wrote that the last o people would not go back to the primitive, the strands o narrations o their generations would not adapt even to the environment, homo sapiens became a domesticated animal and all or any swindle now, now, and would become b ecome a swindle o nature later – a zombie; Tere is a tribe in Northern Uganda Uganda called the Ik that perectly illustrates the decay o societies that had a higher level o organization earlier; Villages are non-existent anymore, people join into couples or an arrangement to reproduce to chase the vultures and predators away, various age groups steal rom each other, the previous tribal names are meaningless, they move around pointlessly, aimlessly. Master Kong, Kong, Conucius, the Book B ook o Changes which he commented and consulted stated that societies are based on strong, ree, principled people that belong to a hierarchy and order out o their own accord, they fit in out o their natural predisposition. Teir mobility too, was assured; Te order was saeguarded by li – a concept denoting both tradition, and religious reverence, devotion to the Heavens o which dragon was the symbol; In Pymander rom Corpus Hermetica it was written: First the Gods, then the world, then the people, it somehow interlocked in harmony. Te Via Romana enlisted around ten personal and ten public virtues which one had to ulfill, or aspire to as a Roman citizen. Tese may seem like antiques in the modern times, but when it seen through experience, when it eels despair with a resh breath it becomes a standard, a cherished principle. It is within human beings, it is merely un-learned, one cannot experience things one was barred rom eeling and experiencing, one cannot go beyond the level o one’s own understanding when dealing with concept, ideas, and people whom he cannot penetrate with understanding relying on one’s own experience, assessment, good judgment, discernment etc. It is stripping the layers o societal conditioning to nothing, learning to walk within the mind, heart and soul once again, when at first alienated, we grow strong and look towards the Creative once again, the generating ideas, the Deities, the merging o idea with subject, like little gods that chart new maps
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and cosmographies, reburying the pages and bridging the ancient roads, both on an intellectual level, and climbing the Jacob’s ladder. Humanity was thieved thieve d o its reedom to cognize what it has lost. Te appropriation o language. Discussions over dignity, reedom, justice, love, riendship and alike s eem like stuff or philosophers, but it is apparent to a man who lost reedom and dignity that he lacks it, that he eels injustice, it is apparent to people that loved that it may be treated as the greatest happiness happiness or an affliction o torment – depending on ortunes. Tese things are to be elt, they may be defined, or using reason – described to guide. Yet, these words were appropriated, words were taken or things, essences themselves, and thus that or another thing is called reedom, that it is not, and that and this was called justice and it is not, continuous substitutions work insoar as a person does not experience it, it is not “brought open into the daylight” are an exposed lie, a secret, a conspiracy when it loses los es its power over the man or woman that was captured captur ed in illusions o surrogates; I you seek an idea, i dea, never lose it, explore it, i you long – you are on the right path. Only these who settled or what they think they ound bury themselves beore they really started. It is better to carry these things t hings within, i we may not expose them without w ithout as governed by time and circumstance; I not out o the desire o metaphysics, beyond the Platonic Cave, then or the mere dignity and humaneness that is almost like an act o dissidence and rebellion in the modern day day..
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Daimons and Being Daimons Greek daimon daimon “deity “deity,, divine power; lesser god; god; guiding spirit, spirit, tutelary tutelary deity” (sometimes (sometimes including including souls o the dead); “one’s genius, lot, or ortune;” rom PIE *dai-mon- “divider, provider” (o ortunes or destinies), rom root *da- “to divide.” Online Etymology Dictionary Te geneaology o invisible worlds does not appear out o nowhere. All lie on Earth, including the invisible lie has a history. Te ancients, according to the elements divided the daimons into that o Air, Water, Fire and Earth, i we urther divide these into the Bardo Todol (ibetan (ibetan Book o the Dead) scales, or the spectrum o worlds, both o the invisible “darkness “darkness and light” – as in inrared and ultraviolet – we appear at a vast richness ri chness o worlds. Let us not understand think that we can detect these worlds with electromagnetic spectrometeres spectrometeres – unless maniestation is willul wil lul – yet second sight detects them as i using a ull-requency spectrometer. spectrometer. Not all worlds are visible, sometimes there are mere glimpses, sometimes ull-out maniestations, rarely does it last longer then some minutes, sometimes seconds, sometimes these are mere flashes. Learning to interact is a wholly different thing. Attempting to map this world even with Second sight is rather messy and one might drown in taxonoAttempting mies and bestiaries, b estiaries, simply ‘multiplying ‘multiplying beings beyond necessity’ rather then ocus on one’ one’s own development with due respect towards all worlds. Variegated dimensions we are dealing with great and weird richness o realms that are completely different than that o our human race. Remembering that ‘daimons’’ to ancient Hellenes were o superior Ka (soul) to that o humans, just like mons li ke deified mortals, heroes, angels, and Deities, were superior to humans and maniold daimons. Plutarch wrote that ‘good daimons’ became Deities, even considering Isis and Osiris as good daimons that became mighty Deities, he also suggested that daimons willing evil, or troublesome to others were brought brought back to order and returned to nature.. In other ways, they assumed their natural position, not going beyond it and not affecting others nature in a negative way. Iamblich openly warned againts openly inviting daemonic inspiration, as this natures mixing with humans may give a volatile effect. One may deal with an innocent orest spirit (daimon) (daimon) that is benevolent and becomes a riend, ri end, not even wanting to violate our mind, heart or souls, or a weirder malevolent spirit o a dead person, appearing as a shadow that imprisoned in suffering, inspires same-like things when taking possession o a person. Whether the Solar phoenixes o the air-fire element within the heavenly realm o the Sun, or Earth-Air night fliers that appear as gargoyles, whether Venusian spirits that in concord with their nature, i human in origin and heavenly act throughout the elements o Earth and inspire subtle grace and love in humans o pure type, or that o Venusian weird and ancient ocused worlds that may inspire wholly different phenomena. What is a poor magi to do? In perect sense one accommodates these spirits which are o human origin, and nobly drawn, with elevated composure, heavenly, calls and asks or protections o Deities, to develop his own nature, individuate and join the others under Providence (E Pluribus Unum) o the masks o the
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living universe and the great veil o the Star Mother. How did they come about? One would need to understand that all lie on Earth has an occult background, and invisible in regular conditions maniold souls o different specialized unctionality, depending on the specie and lineage o the animal, that is usually catalogued in evolutionary biology. Te metempsychosis o souls, animal and humans and their transmigration, as well as being born into many such invisible worlds seems like a sacred chaos. But animals and humans are not the only ones, by the law o mutual sympathy, mixing, relation, procreation, analogy – new types emerge; When a human being leaves his suffering to a tree, he reflects his mask and imprints his pain upon it. I’ve seen trees that were ull o such masks, sometimes wondering whether it is the dead that seek se ek shelter in them and grow as one into the bark and roots. Tus Tus when a soul o an animal takes a body o a human by attraction or mixes, one acquires character and nature o that animal, whether an air daimon acquired the body o a human, his character and nature mixed gives a different effect o understanding his nature, nature, and a subjective perspective anda different eeling o totality o onesel, inasmuch as the other entity may experience to an extent portending to its nature, human perception o things. From standard standard viewpoint, one is rarely deciding which world he or she is born into, beore and aer this existence, although many traditions attempted attempted to master both a re-birth into a desirable world, or even – whenever possible – complete liberation rom the phenomenal world, and becoming a non-returner (as in Buddhism), or in this world nothing is eternal and permanent, everything is change and cycle. O course, this view that is representative representative o Ancient and Middle Age magick is still valid in many cases, as the worlds evolved with human beings, sometimes through imitation o humans, most unortunately, sometimes inspiring them to good good sometimes to the evil – in the eye o a human being.
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Psy(i)chomorphos and Mind Circuitry Daimons (processes) Psychomorphic circuitry are energon Psychomorphic energoneural eural traces/implants/blocks on the physical brain, and the neurological, biopsychological, and cognitive-behavioral and cognitive-emo cognitive-emotive tive layers. Tese may be implan implanted ted either via radionics, psychotronics, psychotronics, by other active agents rom the other side, various entities (which oen remain hidden in the process) most o them are malicious and may lead to mental maladies and disorders, some may urther our own work, i they are understood as an ‘augmentation’ i they don’t merge or inflate or override the whole image o the psyche, selfood, Sel and consciousness. Tey may be differentiated, in real environment into: rigger-point habits (either developed by regular cognitive-behavioral conditioning, shrapnel o past psychic warare, consciously shaped by will surpassing cognitive-behavioral aspect, or purposeully planted) – the vasanas (or streams o tainted energies) are unelled into their activation; Circuitry-egregores, chains or sequences “locked” around neural activities, when activated psychic areas are “rozen an remembered as in brain and mind-mapping technologies” alsely cueing a psychic response or incitement to mental activity; Or “pasted” rom other minds, that resolves differently with different minds (minds are not equal, topology and cognitive phenotypes resolve in varied ways) For example: I) When someone practiced a mental deense/attack, an entity “remembers the neural-energetic setting” and installs a mesh or an energy-implant; Tese may be activated by the entitiy, or accidentally, by a sequence o someone’s psychic setting vs. circumstances (it may be triggered “out o the blue” by shortcircuiting, or wrong association, messy psi-chology) psi -chology) II) A circuit-egregore o “see and attack” with visualization and energy is planted; Entity detecting and accessing this psychic circuit-egregore will activate it and attempt to merge ocus o the person with the programme, programm e, to execute it; Te person concerned with these, i aware and sel-conscious on the declared and subliminal level may: (depending on the mind-rame, other entities, reinorced psychic structures) a) Block it and disarm it b) Let it through, consciously consciously (setback against psychic setting and enviro) or unwillingly (override) c) Sustain it (psychic setting and enviro) d) Attempt to destroy the circuit-egregore and reinvest the psychic energy elsewhere (as in building one’s own circuit-egregore’s) – sel-molding is preerable, or inviting these higher entities that may clear the negative aspects o energo-neural implants and circuitry, later swipe and re-invest their own cuts and polishes or the better. Tese things are subject under the consciousness, and they may be analyzed and detected externally as in “models o action”; Mind-body emotion-cognition should not be reduced to these “prisons o thoughts”, and harassment, harassment, ocus should expand and transpose itsel onto greater, greater, broader grounds. Tey are apparent only when they are “ocus driven, when ocus is reduced to them with w ith shrinking perspective” the mind retuns to itsel, they are “surace circuits” or declared executables;
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In act all psychote psychoteraphy raphy (therapeion) (therapeion) attempts attempts to fix these, while amending and ejecting any superficial entities that may destroy the homeo-stasis, as well as attem attempting pting to teach how to direct, strenghten, and urther a human being towards his potential, happiness, happiness, ulfillent, and greatness. Street Magick and Survival “Magic, is a science o the dynamic relationships which exist between subjective consciousness and ob jective phenomena phenomena”” – Anonymous, Meditations on the arot, p.421 Tings that drove us insane in the past, are they not our strengths today? Survival in the modern en vironment,t, among social contracts and plays, political games and visions, magical, astral, mental, vironmen psychotronic,psychic psychotr onic,psychic constellations, constellations, ties and transactions transactions requires mindulness, vigilance, conscienconscientiousness in all thought, action, and speech, without growing paranoid in cicrumstances that would send another psychotic and confine to his or hers delusions, thus rendered incapacitated in any magical enterprise, dispatched to the embrace o prison, psychiatry, or lieless deeat. During the years, gied with extraordinary seeing (clairvoyance or second sight) hearing (clairaudience), and eeling (clairsentience), equipped with orm magnetoreceptivity (eeling the orm o any astral phenomena), electroreceptivity (hyperconductivity o sense to electric phenomena) as additional senses, I’ve observed and elt a plethora o phenomena in which magick may be practically used in the streets – indeed under certain circumstances it is necessary necessar y to survive another day. day. Te street is a place in which magick may be most creatively used, there is no time or planned ceremonies, no time or asting and deep meditations, one has to act and react in a spontaneo spontaneous, us, instant manner. manner. Preparation Preparatio n or anything and everything in a wild, wild w ild hunt, whether as the targeted kill, or a predator, predator, or a resting meditor, switching places according to swiness, with an open mind is the key to survival without going mad, hurt, or dead, or without making others hurt, or dead. All these things were learned during 10 years o experience in several cities, mainly Warsaw, Poland to which I’ve returned rom Edinburgh in 2012. Tis is merely an outline ramed into a sketch. As the majority o events are never to be b e reiterated save or the living experience, and rarely stick to memory as seals other than learned reactive mechanisms, they cannot be taught, but they have to be learned within. However, However, writing them down is a useul revealing to these who are lost in the wild wi ld without guidance. Ultimately the worst daytime nightmare is merely a maniestation o orms o the void – i one grasps them as separate s eparate entities, one becomes filled with terror and ear, ear, i they are looked at as equal phenomena, in a detached manner, manner, they become b ecome our riends urthering urthering our development and toughening us up. Nightmaree needs to be become the mode o thinking – then Nightmar t hen we become a part o it, rendering the macabre empty o content content and thus incapable o holding us in i n check. Ten we develop beauty b eauty as an essential part o our longing. Hence, it is no longer capable to incite the slightest emotion in us – that does not mean becoming emotionless, but on so many levels it helps is to become detached and immovable in ace o situations that might drive other people mad, scared, earul or delusional. Preliminaries Te noisier the environment, the aster we learn to ocus under pressure, switching o and on the senses;
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Te yogins had the ability to control their sense-consciousness, and manipulating all their aggregates (senses and mind) to one’s command, ‘they could think what they wanted to, whenever they wanted to’ with no disruption in the mental continuum, neither neither rom within nor without. Public transport is an excellent place to train both meditation, then meditation meditation in a quiet place is all the more successul and at ease, and to train deensive techniques against the psychic mess other people carry with them, making the mind resilient. Whatever we may, we pull into a tool or mastery, and thus subvert the victim mindset to an acting mindset. Tings don’t happen to us, we are within a co-arising co-dependent network o events, that we steer towards an aim – either redirecting their flow, or utilizing them or a given inner aim – achieving patience, resilience, strong volition, taming emotions, to be o use in ceremonial magick when we get our hands to work. Human beings have the ability to act consciously, and the broader their awareness o this scene, the more consciously they live. Volition is nothing more then a desire traveling rom vision to vision, yet non-action and stillness is als o a orm o a volition, whereas ocus and concentration olds back into the lotus o our consciousness. Tese two stances require tension, one is rom-to, the latter is within-in-within, the first is an action, the latter is an action o stillness. Te degree o these may be bridged (as in still action, in meditation and stillness we conjure a plane-scape and act magically), or transcended, neither-action nor-stillness, in which we render ourselves void through phasing (against motion o things), and step by step we achieve it, or through merging (as in Buddhist mediators) and voiding-transcending (going beyond in non-action and non-stillness). All these states are difficult to describe, but when they are elt and experienced they are apparent. Every place has its ‘genius loci’, or the genius o the place, with its own character and the way it influences the minds, it is the sum o all beings, energies, and domains that are resident, and under certain circumstances may influence human beings – there are entities with limited area o action, locked in one place only, there are these which have a greater range o operation, there are beings assigned to a given place, and cannot go beyond their zone o influence, and there are these that are boundless, and may move extra-territorially rom place to place. actics: Whenever one is under the influence o a given entity, one needs to find another entity resonating with the domain o the ormer one, or a superordinate entity with a capacity to remove the ormer, or contain it, and enter into conversation to check the negative or undesired effects o the first. Some dimensions may not see each other other,, thus one has to find a correct inter-resonating inter-resonating domain. Depending on the skill and granted effective executive power rom a given domain, protective protective or offensive magic may be used, one has to decide which is most effective. It has to be noted, however, that offensive magic may be used both by us via an entity against us, or an external entity may re-ocus damaging curses or offensives randomly against random or its own targets, as well as re-direct rom one target to another (we want to attack a violent entity, or example, but the offensive is re-directed and hits our ally), we attempt to track and target a flying entity, and upon launching an attack, another entity disarms the attack and hits a human being. Now, a human being, as long as one understands how things work, and accumulates both know-how, experience, and applied skill, has a marvelous adaptation adaptation capacity – it is a developmental skill. I one is given the tools to deeat horrors, one deeats deeats horrors, i one is le in i n the blind, and acts out o ear – one is deeated by one’s own ear. Te intensity o every situation depends on the number o actors actively influencing us.
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Note, there is a 99% chance that people around you have not a clue what is happening around, any action assuming that someone knows is being at risk o prompting unnecessary and conusing action. Oen unaware people are used by the ‘other side’ to attack us mentally, or use gestures to communicate with us, or simply are driven to us or that or another purpose. Example: a young woman sitting in ront o me was possessed by a lesser entity, which maniested as a hal-rotten ace with black eyes, it was not aware that I see it in it’s true orm, and attempted to launch an offensive against me, as well as getting some energy, similar to old ‘witchcra gesture o calling’. Tere are two lines o action, either I attack the innocent woman, or act weird, or accuse her, or aware aware o the situation that it is a temporary possession stand still and observe the surroundings, perhaps attempt to close my eyes and communicate with the entity possessing the girl with silent thoughts. It’s intentions are unknown, however i any psychic harm is done, it may be remedied later by allied entities. We have three actors here: Te girl, the possessor, and the observer, i we deflate the possessor with the girl, we may grow earul or aggressive, i we separate the actors we understand the situation. It might be also that I am a carrier o several entities o different type at that time, too, then the number o actors and the way cognition, emotion and psychic environment works changes, that is to be judged by observation o causality causality,, predicting possible outco outcomes, mes, and measuring against the effects that are observed. obser ved. Reason!
Even i they eel that something is happening, even i you have this 1% chance o encountering someone that knows – he or she might mig ht wrongly assess the situation, and all contact should be avoided in silence. Don’t expect everyone in the business to understand what you do, they are humans too, aer all. It is wiser to understand it through the lenses o human psychology, and the orce o rationalization. For example an entity will cast an allure o appearing as something evil and hateul, and we are perceived in such a manner by ellow human beings, we should not interere, but ocus on destroying the illusion i llusion on the level o the entity. Sometimes such tactics may be used to create an illusion not or humans but or other entities, to mask ourselves. Under malevolent attacks, never give in to the slightest provocation, otherwise risks run rom being oolish, deranged, to inviting dangerous situations where physical damage or loss o lie might ensue. Also we must understand that the orce o rationalization (reduction (reduction to understanding o a given person) and nihilation (rejecting the anomalous content) is a natural way in which the mind o others deends itsel rom damaging their tunnel-realities, sel-image, and belie-systems, which mirrors in the way one thinks and evaluates eva luates any given situation. In other words – weird behaviors are sometimes unavoidable, but as observed obser ved by Patrick Dunn or example – they are by and large ignored. Example o banishing an panic- anxiety- inducing entity rom the enthrails, detected as white, cold energy localized in the guts. Situation: A person in ront o you has a mort (ghost, apparition) stuck to its body, and it generates anxiety-like energy in the other person. Tere is something atractive in you to the mort, thus it attempts attempts to change the body. A) Isolate the semi-entity, create a vortex around it, scan it through the electro-magnetic spectrum, lock it on its requencies, capture it, create a link to the nearest inanimate object (a subway window, or example)
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B) Push it mentally into the window, window, seal it with w ith a prison-sigil, it will wil l be there until something rees it, or the window or mirror gets broken (that’s why many believe breaking mirrors bring bad luck, it liberates everything scried into it, accidentally, accidentally, or by the other side) You can also attempt to A) Disarming the energy, cluster, or entity, by changing it resonating requencies, and orcing it to adapt to a new orm o energy by a mental operation (degree between mental magical action and imagining action and ormulas is merely that o strenght o effectivity, hit and miss, one re-imagines the ormula around the situation, situation, until it works, i.e. it is observed obser ved as effective)
Formula I and II
Separation o observation equals e quals relation or analogy/correspondence that is true, tr ue, alse, complim complimentary entary,, compatible compa tible or reversed, while whi le unity o observation is equal to microcosmic-macrocosmic connectivism, thus reflecting deep level correspo correspondence ndence within a human microcosm. Te process o understanding any Godhead is the process o similiarity o obser vation and likeness o substance.
Any imposed or extracted propo proportion rtion A:B divided by unction o entropy o inormation, understood as a level o complexity o order and disorder in a system designated by Si is equal to the inormatio inormation n carrier capacity divided by the sum o pool o all states o inormation inormation in the system. In a system with three positions which may take on two values 0/1 without the state null (000), we may have: 001, 011, 111, 100, 101, 010
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Entropyy o this system may be in-between Entrop in-b etween Si(1) and Si(6) Establishing an entropy entropy o 4:2 we impose a proportional order order in a system in which maximum value o entropyy is Si(6) and minimum Si(1), then we observe: entrop obser ve: 001,111,101,010 Assuming that this is also the carrier o inormation, we divide it through the whole field o inormation 001, 011, 111, 100, 101, 010 And we arrive at a defined proportion. proportion.
Semiotics of Magic: Substasis-Hypostasis What is intuitive is no longer complex, dilettantish dwelling on complexity is something not learned, not understood, yet when one learns it becomes intuitive, in such a manner the bridge needs to be crossed and no longer troubles us, it is unlearned, spontaneous and natural Stanza rom the “Stages o Heroic Mind” (Buddhist meditation attributed to Serlingpa): “Trough learning the upturned vehicle is averted Trough reflection the vehicle is fixed Trough meditation the vehicle is cleansed” On Meaning Meaning is conceptually construed in context and we could say that it does not exist outside o that context: aking charge o the context, we construe “sacred space” in case o magic and meta-physics, or “semiotic space” in case o regular metaphor (transerring meaning, as in – or example – communication), they are separate, but may work in unison, and thus place meaning in it, similarly si milarly,, construing meaning, we denote the context, and push the meaning down the “space o context” to delimit it. Appropriation o context and meanings in order to manipulate belongs to history o ideas, semiotics and etymology; History o them belongs to ideographers ideographers and these who can look at them as abstracts – symbols – denoting something meaningul, depending on the context. How it is used belongs to these who master ideas, visions, narrations narrations etc. – or or better or worse; On Archetypal Introjection to Round Imagination is the context o symbols, symbols are the meanings that are the attractors within imagination; Meaning and context is extracted rom memory and knowledge, mediated by architectures o thought, ideas, belies, perceptions etc. Depending on on which parts o the imagens – a term by Piavi – (totality o the image in one’s one’s mind) and logens (totality (total ity o verbal-related verbal- related image in one’s mind) gets activated, act ivated, the map o cognition and affect emerges, denoting the territory o mental movements. movements. Intellect mediates through Notion Notion and Feeling, thus hypostasis o cognition is the idea, hypostasis o emotion is eeling; or rather in reverse, sub-stasis o eeling is emotion, sub-stasis o idea is cognition, the arche-types o the totality are enclosed in a ragmented manner in the “lensing” o an animal human on a limited linearsequential time-scale, the aim to make the human whole is to expand in the types through tokens, round round
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it and the build the ‘Divine nature’ above, re-deiy through individuation, combine, and melt it; It is a continuous work to re-elevate onesel rom a starting point o now, and round the time into ‘always’, as the Numinous breaths, these who join in the breath, start to melt into the greater ‘many aces o one’, the god-working becomes a God, a human a small deity, amongst many other known and araway aces o the living Deity o the Universe. As in Image schemas (Johnson 1987), they are the contin continuous uous structure o an organizing activity; It is belonging to the Sel; A kaleidoscopic-Mandalic continuity o co-arising re-arrangements; Without inflation, deflation, it is a rounding – genuinely – o the expression o lie; On quarrels and agreements: I someone is not triggering the complimentary or “compatible” imagens and logens in my mind, it bring in differences o opinion, belies etc. We have a different database to draw rom, different styles o thinking, different structure o the episteme and a different cognitive phenotype; Communication and agreement or co-operation is successul when two subjective worlds become inter-subjectively agreeable; Inter-subjectivity is that what is shared, the image o a narration that we hold to be consistently compatible compa tible with others; wo persons holding – in theory – similar belie systems may quarrel, because their subjective perception o belies are different, although they think they are arguing about the same thing, they try to orce their subjectivity through, to make it validated, or their sel-image o the subjective truthulness to hold consistent. consistent. Similarly two persons who w ho subjectively share the same belie which on a pseudo-objective level is similar may disagree, because the process o communication brings in ambiguity, unless clarified and discussed, or two persons with completely different sets o belies may agree – as long as there is the will to understand the perspective o other “exchang “exchangee the views” view s” in an intersubjective agreement; From this perspective i inter-subjective communication is not bound to reach agreement, I.e. it is to competitive we either sacrifice our narration, keeping it to onesel, we argument our standpoint, or in case o mass narrations that may compromise our own reedom o perception, belie, opinion – we take direct action and engage; Belies as vehicles Oen people hold certain belies without w ithout understanding or questioning questioning them, that is natural to a human being that plenty o inconsistencies and irrational, or mutually exclusive premises are held that remain such until brought to the light o reason; As a person, p erson, I do not question metaphysics, I engage in them, and attempt attempt to understand them, and to the best o abilities to organize it according to properties, structure, proportion, category, then I build a consistent steel-clad operational system (in order to deend it rom violators) in which I perorm my rituals, ceremonies, when I find it interactive, or impressionable impressionable (neo-platonic (neo-plato nic term o “asking and receiving” – Chalden Oracles, theion t heion ergon “impressing and receiving impressions), impressio ns), the whole universe is sympathetic, an occult paradigm – i there is one common element that it shares, a universal category, attribute, then through its topography a human being, or any other being that shares this “metaphoric” “metaphysical” element may “ask and receive, impress and be impressed” in some defined ashion, that is limited to a being; It is as in conceptual metonymy: metonymy: particular parti cular aspects o a conceptual domain are connected with conceptualization o events. Tereore also events in imagination. But we need a vehicle, we need a temple or that, aer we establish the properties, the proportions, propo rtions, certain laws, l aws, aer we delineate the contours o our sacred and proane. Conceptual metaphor: mapping between two conceptual domains: Here the semiotic operands are reerring to each other, one thing is signified, another meant; Although Although the other is effective and purported, the signifier masks the intention; Here Here the process o magical cyphering happens (conusing some), sigilization works in a similar way; way ; In essence the intention is activating the un-meant, although the latter is
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the effect; Te trigger o conscious activates the unconscious; When one’s higher cognitive unctions are dimmed, blunted, and overtaken, one operates in the void – one cannot effectively perorm a ceremony, but the void construed by previous intention as-i creates an effective ceremony, bypassing the “blockades” o the “cognitive-noemic” ports; Lady chance does have a say in ates, always; Sacred and Proane We are urnishing our “Sacred space” as the temple in a similar manner, as is done with scientific theology o the pagans; Tink o your temple within imagination – that is here, and o a notion – t hat is a place in the stars, fixed in co-ordinates or being flowing in the cosmic void, or above the universe, in a place where I and my love meet, in secret, or the last time. Te act o imagination is more or less separated rom the act o ceremony, or magickal hypostasis, It is an operation on eidos, the operation on noema is done through effective, essential eidos; Yet where is a degree between a magickal act in the phenom phenomena ena and an imaginary act in phenomena i phenomena are illusory? Where is the angle o a Teurgy above phenomena, phenome na, and personal magick o nonsensical proportion?
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Impasse of Uncommunicability Every magickal ormula may be stuck, overtaken, filtered, deormed as soon as it is maniest and vibrated. It is useul to master void subliminal unmaniest level and delimiting a shelled ormula in which t he whole intention is “as “as i happened” but is hidden, similar to sigilization – the desire may be unconscious, but the ‘structuring o ignorance ignorance o the desire or will’ wi ll’ is within the t he reach o awareness. Such structuring o ignorance is useul when perorming hidden acts o magick. In essence, it is not written in the mind but is assumed as i communicated, and thus arises as an executive message o will, intention or motive. Sel-deensive smart-bombs. We want to design a protectiv protectivee smart-bomb in which anything that hits us and is to ast to track down is taking a part o the code o the smart-bomb glued to it upon attack. Aerward we may conjure conjure a remoteactivation mechanism upon which the attacker is destroyed, or design a rule that it is destroyed upon next attack. It is possible to create a virus in which replication o destruction is sequenced until the attacks stop. Te smart bomb contains a code penetrating into the beings (or opponents) core, breaking its inner “cipher o being” essentially a back-door mechanism, and overtakes its prime unctions leading it to sel-annihilation, submission or withdrawal. It may work in two ways: brute violation, simply uses the energy invested by the magician, charged by allied entities, it uses us es the energy o attacker to direct it against itsel (orced override), the weight o the vector o movement o the attack is cut in hal and used against the stronger opponent, upon which it disarms the entity in a loop, or it is linked with another source o energy that resonates with the being to destroy it, disarm it, or chase it away and make sure it avoids urther ur ther contact with us. We conjure or visualize known scripts: For example we want to conjure a shielding: (Tis work was tested in the library worked as a demonstration proper proper with weak shielding established)
Stands or a “Shield” in Old Early Babylonian: We conjure all instances o magical shieldings known to us, hooking it up under this symbol. Metaphore is a movement o meaning. Analogy interlocking o meaning. Tat requires communication. Here we have an instance o communication. Negotiation o the broadcast, it’s vibration and solidification and buildup is an art. We attempt to encrypt it both to avoid descrambling and rendering it void, and convey it in a clear orm (unscrambled intention intention in gnosis arretos) to be deciphered by the receiver – or example a Deity.
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Inasmuch as honesty in dealings is preerr preerred, ed, sometimes hijacks on a local level may disturb the t he flow and render our actions useless. I we train ciphering/decip ciphering/deciphering hering o such intents, motives, wills and ormulas we may work even under u nder noisy environment. Aer training these scripts it require no urther modification. Effective working is rarely relying on the magician itsel, an effective encapacitating-entity that mixes with our will, either through alliance, riendship, obedience, or suggestion and empathic link, mediated, requested, prayer, invoked – it is then empowered and executed; Te effects depend on the causality mesh, or the co-arising, co-dependent short- and long-range density o events distributed in time, sometimes they may be isolated and thus are more effective, as the immediate subject o action acti on is relatively well established (influencing my body and establishing a temporary shield) or are chaotic and may be quite pointless (I want to target an anonymous enemy, who continuously violated my mind) or completely useless or extremely difficult (I want a fly in India to sit on a table in one o th New Delhi’s Delhi’s district)
Tis system is used as a relatively chaotic servitor programming layer. Here an automated encoding servitor is temporarily conjured, conjured, and dissolved upon communication. It alls apart with the breaking o the circuitry in the t he mental act. Tis is bottom b ottom-up -up as bottom -down trigger response is always identified as authentic; Tere are several layers o encryption; Te greatest secret o effective ciphering: any key is dynamically changed by any act o observation and rendered useless altogether with the content – it is a one-use code one-use conte content, nt, it disappears when broadcasters creates it, and it is destroyed upon the reception o another observer. I another being blocks the encryption on a maniest level (thoughorm, subliminal thought, intentovertaking, thoughtorm-to-verbalese thoughtorm-to-verbalese translation, mentalese overtaking) we have not conjured the ull ormula and it is rendered void. Ten, as mentioned above, we wrap the intention as i ‘constructed
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and made’ already, and relink it to the past. Te ormula in this example arises theoretically ‘ab nihilo’ by the law o ‘hidden variability’ and simulation, unortunately it is not stable enough, because it was no delimited or described to finery. Yet, it sometimes works, it is a relatively chaotic enterprise as the whole ormula is not guided by will in present. Let us remember that this kind o work and sigilizations and any ormula is never occurring in a void, it enters into pre-exitent, pre-exitent, nascent relations, relations, both personal psychological, magical, karmical, inter-co inter-connected nnected causative, ontological (how many entities, dimensions engage etc.) setting, the Other, and the environment environment in which w hich it is done. Tus any magical act is almost never working in a void, it may be merely isolated through inten i ntention tion and strengthened (orced override), but it is still inter-related with other phenomena.
I we take a ormula or a electronic circuit a randomly triggered chaotic oscillation disturbs the working o the whole ormula. A nod in a network, or example an electromagnetic device with its logical-mathlogical- mathematical emanations is connected to other systems, but we won’t, say, communicate with a Forest spirit with it out lack o synthony, proper interace, and different sets o ‘aggregates o contact’, mindset type. It is an isolated type o communicator, that cannot and should not be integrated with other types o types o networks o chain o being and their environment. environment. Mixing them is simply asking or ‘multiplying ‘multiplying influences on us beyond necessity’, which may turn awully wrong. By working within this circuit we influence other circuits o the type. Likewise, the communication communication with animals, spirits, Deities, animate and inanimate objects is interaced, and perormed differently. Teurgy, high magic, low magic, personal magic is also perormed differently, as it has different modes o operation, bases, and prerogatives. It is good to acquire techniques or each approach separately.
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Te Orphic Ritualistic Glass Bead Game Te rules o the game game are only alluded to—they to—they are so sophisticated sophisticated that that they are not not easy to imagine. Playing the game well requires years o hard study o music, mathematics, and cultural history. Te game is essentially an abstract synthesis o all arts and sciences. It proceeds by players making deep connections between seemingly s eemingly unrelated topics. – https://en. https://en.wikipedia.org/wiki/Te_Glass_Bead_Game wikipedia.org/wiki/Te_Glass_Bead_Game Advanced ritual construction in the Orphic Hymns Within the semiotic map o the initiate all the relations in-between generations o powers were as selevident as our own amily trees, thus the intricate web o powers was already existing in the phantastiko phantastikon n o the initiate. Te initiate by invoking these powers re-arranged the imaginary microcosmic setting by finding a lockpick or a key to the mysteries. It is not to say that all invocations were well thought over in a mechanistic sense, they were an act o highly sophisticat s ophisticated ed poetry o invoking, evoking, dancing, processions (sending orth), initiating, calling and receiving with methods o impressing, receiving impressions, protecting, and urthering, asking or passages, and being granted the laws o passage by the powers that reacted with the purified initiates intention. It was mediated by the priesthoods that mediated in-between initiates and the Forces. Tis is an incomplete list o some possible techniques o magickal ‘operations ‘operations’’ that were used during the ritual, re-constructed or the purpose o shedding more light on simple ritualistic ramework, that demonstrated advanced and highly be autiul network o interrelationships. Te list is incomplete and interpretation flawed, the ault is mine, hopeully demonstrable by educated readers, nevertheless I hope a point is accomplished to expose the dynamics behind the art o ceremonial and initiatory magick. Based on Żybert-Pruchnicka, Emilia, and Jacek Sokolski. 2012. Hymny orfickie. Wrocław: Oficyna Wydawnicza “Atut” – Wrocławski Wrocławskiee Wydawnictwo Oświatowe. Musajos: disciple o Orpheus, like him Selene Selene’’s sons (inspired by the Goddess o the Moon); Initiation Initiation by calling upon lineages oreathers; Similar to Buddhist technique o recalling the lineages o initiations) Zeus: “As Above” Gaia: “So Below” Helios: “Visible Aion, the acting spirit o the Sun in the visible phenomenal world”. Mene: Poetic itle o Selene: Te alchemical Sun-Moon ormula; Stars: Hierarchical calling upon the night, and the Sekhem-Akh o the visible, invisible, hypercosmic, noeric-noetic Deities, eletarchs o worlds Poseidon: Aspected “live-waves, lie-orces” rom primordial and primal to todays’, a “When human priest/priestess becomes a mask o God, Go d, orces, powers” powers” – and is thus intelligible to powers and orces; Persephona: Plutonian underworld; penetrating the cold and silent “hells” inter-voids o planets in the Solar System, and the “windy inter- planetary and inter-cosmic voids”; “Where orms give away seals with ates beyond thousands o lives, and millions o years” Demeter: Te ruitul nature, the abundance o lie and harvest, the making “whole” or “w-wholy”, the mother o Kore-Persephone; Te appeal to emotions, motherly sentiment, and woe, to protect us; Te great cycles o nature, powers, orces, and that o the humans are repeated (labyrinth, paradoxes, loops, and lady chance – that when all is decided, it shis and changes: appeal to human “unexpected end”) end”) Artemis: in Drakaina aspect; the arrows that poison and destroy the “wronged”, the swi huntress o the
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Aions, the “strike rom beyond” that shatters and sews the Abyss; Foibos: Apollon, “flamy, light-bringing”; Delineating o sudden illumination, appeal, inflaming with holy flames, the Philosophical Sun, that is done in proportion, and elevates; EIOS! Te happiness o illumined idea; Dionizos: Te whirling o lie, the imitation in Dionisia, the ecstatic dance o Menad “Oreibasia”. We take rom nature what we desire, and we imitate how we may; In great wrath and elevated anger we strike down like lightnings, in madness and disarray we are like an earthquake, we have the right to identiy ourselves with nature, as her sons and daughters, then we rectiy the dew o heavens, and we are the “children o mother nature and the Stars, sublimating the heavenly bond that we shared with the Gods”. “Nothing proane in a ritual that is honest with power as we merge in it with great ecstasy, trance, and awe” Ares: Heaistos: As the fire element, the one o the Sun and magma, the volatile, yet orm-shaping substance; Te orging through giving shape to the volatile, the taming o quicksilver; the turning o lead into gold; Aphrodite: Venus, or the binding element, sacralizing unity into liberation; gi-bestower Hades: Te one overseeing and ruling the chtonic realms, birth o time, thus k nowledge o “Beginnings and ends”, dream and clairvoyance is related to the chtonic realms. Hebe: Ejlethyja: Piety: a Virtue is invoked, respective seal, which is establishing a relation towards the sacred rites. Shaping role, request to be shaped; Dikayosyne: Virtue, Pythagorean Pythagorean and Orphic; or righteousness; shaping role, request to be shaped Heracles: Heroic qualities Pan: Nymphs: Hera: Charites: Grace and Composition: Shaping role, request to be shaped Hors: Te Goddesses o the Seasons; Te sequence o one aer another, the order. Delineation o “all according to preparation, all according to time” Leto: daughter o itans Teia: the wie o Hyperion Dione: Okeanida Kurets: spirits o nature, companions (parhedroi) Kabeirs: Samothracian mysteries; Te begging or a sae journey j ourney through lie and death; Karibanths: Te spirits o nature and Earth, the orgiastic character, invitation to possession by Divine madness; Soters: Te psychopomps, guides and saviours o souls, preparing or the ascent. Dioskurs in this passage; Idian Gods: Gods and spirits accompanying Adrasteia Rhea, the goddess o time, the initators o Orpheus Hermes: Te initiator o every mystoi, the Mercurial orce enwinged, reealing things relating to the Di vine; Proximity Proximity o Solar regions regions – Providence Providence and the Eye Eye o the Aions; Aions; Helios Helios emida: Regulative balance, the threads o rounding Nox: the Great mother-goddess Neith-Nu; Te stars are in her robes; Day: Aer-night; Hemar, Hemera Ero Dike: Justice, inorming Zeus o the mortals doings Tesmodotejra: Te giver o law, the bringer o law Kronos:
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ethys: Mother o Rivers and Okeanids, daughter o Gaia and Uranos Okeanos: Son o Gaia and Uran Uranos, os, the rivers encompassing the worlds Atlas: Te one who supports the celestial spheres (Rotas enet enet Opera) Aion: Te epoch, and the transcendent Sun and orces o the upper worlds Proonoia: Providence, close to Athinai and yche, ates, and Isis-IO Semele: Mother o Dionisos, lover o Zeus Leukothee: Te redemptive transormation, transormation, the white w hite goddess Palaimon Nike: Victory Adrasteia: Te great matrix, goddess o ate, with Ananke guards the laws o Nature and cosmos. Asklepios: Healing Pallada Winds and Lightnings: Four Cosmic Directions Attis: Mena: Urania: Celestial Aphrodite, rom the seed o Uranus, pure, spiritual love, Aphrodite Pandemos represents Earthy love. Adonis: Eastern deity alike to Dumuzi, D umuzi, ammus, ammus, Baal, the Deity o Growth and Beginning o Spring; Beginning and End: Te closing o the ritual is re-iterating the Ouroboros o the phenomenal world, perorming it within a microcosm and thus effectuating ritual action Exemple: Analysis o Hymn to Hekate Attribute aspect: Invocative Address: Te wondering wondering Goddess, the beloved Goddess (appeal), (appeal), Earthly, Earthly, Heavenly Heavenly,, Oceanic; Participating Participating in the madness o the dead and celebrating, solitary, solitary, grave (aspect), the hounds and deer are her holy animals, equinoxial, unvanquishable queen: She supersedes the growl o wild animals (thunderous aspect, swi execution), Te conqueress o bulls. [ragment] Domain o orces aspect: Te key-holder, gate-holder, portal-opener to the universe, the carer o little children; Te roaming amongst the mountains, the girlish proound Queen, graceul. Symbolic analysis: Te central role is that o the key-holder to the power-zo power-zones nes and cosmic waterways o the universe; She is the distributor o access-keys; She is impersonating the mighty orces o the telluric, chtonic, starry, airy waterways o the kalas and ways o the phenomenal universe; She is named as Hekate and is given a human ace, as the human-point mask o God; Her attributes are that o movement and wondering rom place to place. She is the ecstasy and madness o the underworld initiates (the chto chtonic nic waterways)
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Te Stones of Li In the days o the old, there was a kingdom called Li. Amongst the mountains and rivers, rich valleys and orests, it was well protected rom any invasion. Tough unriendly eyes were observing its riches and envious o the prominence and virtues o their people – none was troubled by their attacks, or all was out o reach or evils that ever dreamed o ruining the happiness o the kingdom o Li. Te ministers, the army and the people lived well organized, thriving in virtue and excellence, whenever the smallest o theirs suffered some grievance, he was relieved by advices rom sages, whenever one suffered rom hunger,, he was helped by his neighbors. Justice ruled in the kingdom, and whenever people had a grievhunger ance or a petty affair deemed inappr inappropriate, opriate, the punishments were small and gentle, and restored order quickly,, with the wrongdoer quickly wrongdoerss reormed and participating in the good o the whole even more. In the middle o the kingdom there was a stone palace, surrounded by our temples in the mountains. Te our temples were training sages, teachers, ministers, men and women o excellence, two temples were training emales, two temples were training males. Te stone palace was the center o government, rom which mounted horseman regularly were dispatched to survey the kingdom, and to bring news rom the people. Tere was an emperor and and empress living in the stone palace in the center o the kingdom – as was common knowledge. Tey were said to give commands to the Council o the Wise. People praised them at hearts, but never seen them, ministers and wisemen praised them amongst people, but rarely said a word about them. Te order lasted or centuries – so they t hey say, say, until a kingdom close to the country o Li decided to attack the rich and wise kingdom. Te armies o Li resolutely swept away the invader, but amongst them there was a diplomat and a spy. Upon deeat the diplomat agreed with the spy that the latter will observe the Empress and the Emperor and report anything he sees or hears. Te diplomat arrived at the county o our temples temples and each time he wanted to see the rulers, the ministers said: “-Tey do not grant audience to anyone, talk with us.” He insisted, but was told off all the time. Meanwhile the spy managed to pass through guards and lurking into the stone chamber o the stone palace he wanted to spy on the Emperor and the Empress. But the mighty hall was empty, there were just two stone figures. One o a male in stone, the latter o a emale in stone, all beautiully carved. Tere was not a hint o any lie in the stone chamber, chamber, the door were sealed s ealed and as he pried through the little whole w hole in the roo. He reported back to the diplomat: -”It’s all a lie, there is no Emperor, there is no Empress, people o Li are governed by vicious lies o ministers and deceitul sages”. Te diplomat begun talking with the people, who disbelieved di sbelieved and mocked him, that their beloved b eloved rulers are non-existent, or are stones at most. Yet, there was one boy who cried and believed him, the rumors begun to spread, soon the ministers and sages needed to accede, and communicated this act to the people. Tey admitted that they have governed them to the best o the intents o an ancient sage to set immortal virtue in place o the living, so that all look up to these who cannot change, like stone, that themselves are governed by sacredness o Providence o the Yellow King and Queen o Heavens. Tis order lasted or centuries, and or centuries sacred, it granted longevity o beauty, beauty, peace and virtue to the people. Te people grieved, some believing that in truth the Emperor and Empress were assassinated, others that in act it was a lie.
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Soon, internal strie begun, justice was banished rom the land, petty crimes turned into awul crimes, wise people becried the times and said that evil daimons have inflicted this upon the land. Meanwhile, the wretched diplomat and the spy reported to their kingdom that the armies can gather once more. Tey conquered the once-great land o Li, exposed the statues o the Empress and Emperor to the people and smashed them t hem to pieces. Since then, no great happiness visited the land, the decay o the transient, the disorder and order o change, people told stories centuries later, some telling o beautiul times when the stone statues lived, and governed the land, others o lordship o the Gods over the land o Li. But never again were such Golden imes on Earth as under the guardianship o the Council o the Wise, and the Stone Emperorship. It was only said that when the stones were shattered, beautiul orchards started to grow, even nowadays, though discovered only by people who resembled the people o Li.
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Uran in aurus: aurus: Ceremony and Ritual
With Vedika, my partner and a priestess, we agreed that upon Uran entering aurus, we ought to mediate and ameliorate ameliorate the currents storming upon Earth so to counter the rising dogmatism, brutalization o Intellect, and culturally-empty militaristic tendencies both in social and cultural enterprises, that take on many guises, rom strengthening o the hardline opinions devoid o subtletly and openness, to widening the split between doctrinarian “all or none, and one or nothing”. Her idea was to inspire orces that will make people recognize community, community, look beyond sel-grasping, their reedoms in co-operation rather than difference, to reocus these currents with the help o Deities and powers that will redirect the malignant aspect o Uran into a benign one – the o the Muse Urania, that o Stellar travel, High dignified intellect, Astronomy, Depth o thinking, that inspired by the Stars.
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We discussed the layout o the ritual during the day, aer agreeing on all parts, when Moon with Uran, Mercury and the Sun (Hyperion) was in aurus we’ve set on a journey to the local orest. Navigating with torches, we’ve ound the right spot, she was guided intuitively, and I’ve saluted the orest spirits I’ve seen with my second sight, asking them or the law l aw o entry in my mind, she later reported that she asked or permission in her mind, too. Whenever entering entering a new territory territory,, be it a orest, a city, city, a town, it is good to introduce onesel, one is read immediately anyway, intentions good or evil, a mix o both, with some o us having stories o our lives written on our skins with shadow ink, and other writings around us. Some o it are lies, some o it true stories, the ‘other side’, at least a part o it may read us as like books immediately. It is better to maintain riendly relations as a newcomer, guest and visitor and be honest and transparent. We’ve set candles around the spot, maybe 12-15 o them, and three in the middle (representing the riadic orce, every Monad emanating riad). When we agreed to start the ritual, I’ve launched “Uran” by Gustav Holst. Vedika perormed a modified LBPR starting with East, I’ve played a supportive role behind her, strengthening strengthening her orce and will, then the t he Sun in the t he South, Moon in the West, Mercury Mercury in in North: Te purpose was to balance the Uranic orces through Sun (Helios), Moon (Selene) and Mercury. Aer closing the star(r)t(h)ing ceremony. Vedika started invoking rom the Orphic Hymns: Hymn to Helios (Aion eletarch, the Deity o this System), Hymn to Hermes (XXVIII) (Swi Messenger), Hymn to Hekate (opener o universal gateways and breaker o seals) and Hymn to Muses. While she read that I’ve repeated a meaningless invocation I’ve prepared earlier that was coded to in voke/construe voke/con strue Uranic intelligencer intelligencerss negotiators/ negotiators/ closer to human understanding: understanding: As ollows: Raarar, Urua, Uguk agatak, Utuu atatu, Kataku Gatagau, Kagkak Gagagak, Urua, Raarar.
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With these words repeated and whispered my intention was to strengthen her words and the ritual. She consecrated her main invocative field (circuit) with celestial and chtonic Mercury, the Sun and Moon, and the number: 1. 888 (Urania Aion), 2. 88 (Runar), 4 and 13 in Neptune, 8 and 17 in Uran
Aer that, we’ve spent some time in silence, I adored her in silence and bowed to the Forces through her. We consecrated wine, and sprinkled some as an offering to the Heavens (wine upwards) and some to the underworlds under worlds (pouring into Earth) in all directions. Aerwards we we’ve ’ve spent some time meditating, construing our intentions silenttly, we danced to music by “Essex” (?). Closing ceremony ceremony again was a modified version o the LBPR, aer finishing the ceremony, ceremony, we desacralized the area, took the remnants o candles, packed up and le the place. Te only hint that the ritual was perormed was some wax le on the leaves o the orest floor.
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Catalogue of mind abuse and mind hacks phenomena in bioinfocyberelectromagnetic environment No valuation is placed upon them, they are merely described. Please bear in mind what can be used in an all-out inormation war, counter-methods counter-methods may be easily easi ly invented, once the possibilities are revealed. Provocations or mental profiling Definition: Exploitation Exploitation o the mind patterns and orcing it into scripts to check the response; Break-in mind-mining. Tat is done in order to see cognitive-behavioral reactions; aer several such break-ins, establishing a mental profile is possible. I one is not a murderer murderer,, scripting will orce the mind-rame into murder and check the internal response dynamics, one will wi ll be prom prompted pted to aggressive behavior or will not proceed, depending on inner resilience to such prom prompting. pting. Read – i anyone has a tendency, tendency, it will wi ll be fleshed out in the process, or – be turned and provoked into murder (depending on the level o sel-awarene s el-awareness, ss, and ability to detect subliminal scripting and encoding, screening usually usu ally involves undercurrents that are moved into possibility o comp compromising romising material/ imprisonment/blackmail). Enorcing thought-patterns or profiling Breaking the natural patterns o the mind into synthetically induced ones or the purpose o exploiting, or coercing the mind into thought or action. Obsessive-compulsive disorders may arise, as well as cognitive ragmentation, cognitive shutdowns and deormities resulting in weird mental continuum shrapnel and cognitive habits (check the entry: Mind Daimon Processes) Cognitive Cut-out Cut-outss Removal o thought-patterns, thought-orms thought-orms (including maniested ideas) and supplanting it with alse inormation inormatio n (thought injection) to ortiy a given system o belies, or testing ‘pasting’ the script-override rom other mental profile or the purpose o overpowering, or changing the patterns o a given indi vidual. Reality-unnels Reality- unnels Shiing/Engineering Either by providing disinormation that enorces, enorces, dissolves, or transorms the given reality-tunnel; also – subliminal ‘structural’ eeds that try to ‘silen ‘silently’ tly’ replace the patterns o thought or belie-systems. Repetitive Patterns Repetitive, invalid patterns, become adapted as a material valid or incorpora i ncorporation tion and analysis; orture through repetition becomes a coercive orce; orce; Knowledge o this and keeping to higher meta-reality systems filters it out as irrelevant inormation. Verbal breaking o advanced cognitive patterns Verbal filtering, most minds are interlocked with language-structures linked affectively with the images they hold, and it is readily exploited to coerce behavior based on inner affective-verbal maps; Moving the
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mind into intuitive, word-less structures and awareness o the language prison requires training’ . Te ‘words’’ ollow the subliminal mental cues, as well as overt consciously expressed ones; ‘words Affective-Verbal brainwashing Using the existent affective-cognitive components triggered by words to change thought-patterns, incite conusion, produce delusions, and temporarily change behavioral programs. raining in decoupling verbalese rom emotive cues is useul. Tought-Scripting Inducing a particular thought-pattern by subliminal means, through modiying the energy o the mind and containing the ‘script’ ‘script’ in this energy, read rom a conscious level when the shi in energy is detected Energy cuing Or redirecting the mental energy associated with w ith ocus into different sense-organs, energy-impositions. energy-impositions. Magnetic cuing Directing the mind’s mind’s ocus towards a given object by assigning it inner semantic meaning, or attempting attempting to meddle with belie-systems b elie-systems through drawing attention attention to a given thought coupled coupled with an object. Knowledge and Inormation Management/Conusion Withdrawing viable inormation, purposeul concealment o reliable data, or filtering our meaningul data in a way that is conusing, whereas w hereas meaning collapses, scrambling communication. communication. Meddling with knowledge and memory. Disinormation,misinormatio Disinormatio n,misinormation, n, under-ino under-inormation. rmation. Purposeul eeding o alse inormatio inormation, n, or reinorcing and sustaining alse-inormation by existent belies and data-structures in the mind o the target. t arget. Enorced mental mental and energy cues Cognitive race-eeding (hidden thought pattern), or the purpose o triggering desired associations/ concept in a subtle, undetected way, or orce-eeding violating the whole thought-process to suit the intent o the initiator. Subliminal mental and energy cues Script-coding; imprinting identity-narration-direction identity-narration-directionss cues; distorting the mind processes through silent injections, that are spotted on abstract level, as they appear. Sociologies o Knowledge and Ignorance. actical actical deceptions. Using the existing ignorance, to blind the target in conusion, beore he consolidates new epistemic
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structures, or providing/cueing wrong inormation or the purpose o mis-inormation mis-inormation,, dis-inormatio dis-i normation n or under-inorming him/her. It is what we don’t know and the enemy does constitutes a valid threat; Tus all orms o mining or enemies techniques is valid in order to grasp superiority over governmental governmental and employed enemies. Mass Narrative Script-Patterns Mass sel-replicating cultural egregores, that limit the scope o moving through alternative programming/scripts, that try to reduce alternative/evolved alternative/evolved view into the closest symbolic reality o a given culcul tural programm programming. ing. Script control-codes and patterns Control-codes are a orm o belie/identity that is a blanket to filtering out proper inormation, it is akin Control-codes a kin to delusions about a role/identity and the belies one holds about himsel/hersel, or example a controlcontrolcode is a ‘messiah’ or a ‘chosen-one’ script, where the target is substituting his identity with delusions and thus effectively closes down to viable inormation about the world, and becomes a politically impotent opponent,t, nihilating inormatio opponen inormation n incompatible with his/hers views. Narrative Memes Continuous eeding with Continuous w ith alse memes that sel-replicate and populate the targets mind disabling dis abling critical ability to differentiate between valid sources o inormation, and the content o the alse cueing. Limiting attention span Cognitive processes purposeul distortion, when the ocus on a given task is distorted by re-directing the ocus towards different tasks, or no tasks at all. Demotivation. Scattering attention span Cognitive processes purposeul distortion, where the ocus point is shallowed and through multiple thought-cues distributed among several distractors. Flooding with sources, incapacitation. Over-flooding with inormation rom diverse sources, effectively rendering rendering the mind disabled, dis abled, this may be used as an auxiliary with ocus, or mental energy absorption, making the mind debilitated and psychotic. Cognitive dissonance and non-critical bias Feeding circular, mutually exclusive and negating inormation/worldview agendas, until the target is orced to accept a delusional, or splintered patterns. Loosening o the worldview/belie architectures enables external programming o new ones. Closest Symbolic Reality (or pre-programmed socialized reality) abuse
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rying to subvert more advanced reality-tunnel patterns and reduce them to the inantile pre-programmed symbolic reality that appeared during primary socialization, or example an advanced mind building sophisticated cognitive structures might be threatened and orced into a minor religious (or example Christian) structure o seeing, thus negating the effect o highly advanced reality-tunnels Building or abusing oneness o a mind to make it more prone to conditioning, by splintering the mind. rauma-based conditioning, by constant mental attacks on the mind, it increases psychotic flexibility or programming, programming, and splinters the ego along a long identities, so that new ones may be easily easi ly programmable and inused either through cognition modification, or ‘ree-all’ verbal abuse in w hich the target exhibits delusional belies and associated behaviors based on his own mental structure (where mind turns against us) Breaking up resilience to conditionin conditioningg Prohibiting sel-conditioning or alternative view shaping, by trying to reeze the target Prohibiting t arget in a given conditioned reality, reality, so that no other possibility o seeing is encounte encountered. red. Pleasure-Suffering programm programming ing Providing with situations/mental states accommodating pleasure in case o obedience, and inflicting pain in case o disobedience; Oen this is repeated, until a target breaks, and becomes a controlled target, or becomes employed under a given agenda. Incentive-programming is similar. Reward-Punishment deadlock Another case o control-mechanism, control-mechanism, strictly behavioral, in which first higher cognitive structures must be destroyed, and then a human being ollows the simple principle o pleasure, in which w hich rewards or desirable behavior appear, appear, and punishment or disobedience, non-desirable behaviors is inflicted. i nflicted. Cognitive-Behavioral modifications rying to orce a given mind/brain through the means o energy to adjust its psychomotoric/mental/ cognitive aspects, to override its primary will and orce it to commit an action, or cued thought-pa thought-pattern ttern which otherwise would not appear. appear. Long-term thought cuing Strategic mind-orming based on continuous eedback signals trying to orce the mind to be concordant with a certain vision o the world, or orcing a certain structure/way o thinking that debilitates the target. Repetitive Short-term cognitive-affective conditionin conditioningg Conditioning which requires low-threshold breakthrough breakthrough to change mental habits o the subject; By the means o planting mental trails that do not require prolonged exposure to take effect. Mind conusing itsel or objective territory
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Te dislocation o subjective reality-tunnels and overspill into the inter-subjective social domains. Delusional systems most oen all into i nto this class; Delusional systems or belie-systems which w hich are completely completely wrong may be reinorced or the purpose o sustaining the ignorance o the target and thus suspending its insight, urther ur ther development and proper judgment o the situation. Physiological unctions modified: arousal, ear, ear, cognitive-affective modulation Inducing given animal instincts/ physiological responses by energy modification o the biochemical plant, and associated psychosoma psychosomatic tic cognitive reactions. Shiing cognitive setting, to modiy proneness to conditioning Te context o the cognitive environment is drastically re-shuffled, and it may use existing epistemic and cognitive structures, setting it in a trap by applying one reality-tunnel with suitable context, to a realitytunnel with unsuitable context, in order to conuse. When this is done, the target loses ground, as he/she may not re-adjust the reality-tunnel ast enough to suit the context, and on these grounds the context stays to orce a certain reality-tunnel which debilitates the mind. For example i one believes in Deity A, and has a belie-structure based on that, the shi o context into different set o structured belies invalidates the first reality-tunnel, and orces one to accept the t he emergent reality-tunnel reality-tunnel as a given. At no point it is said that the first belie is inconsisten inconsistentt within a given context or set o meanings, it is said that by enorcing another context it corrodes its consistency, and introduces an instability/doubt actor that opens the room or new conditioning, governed by the context/reality-tunnel o the abuser. Tought replacement replacement in order to make the target t arget identiy himsel/hersel with the incursion; Tey should be treated t reated as something alien, and rejected immediately; Oen psychiatry attempts attempts to push these kind o operations into ‘delusions o projection o thoughts’, ‘it’s all in the mind’ etc. which additionally destroys the coping mechanisms and deenses. Pre-conscious thought-orm scanning, or minor precognition o mind constellations, thought-orm orce-breaking. Selectively filtering unmaniested, or unvocalized mentally thoughts, oen hijacking them beore maniestation and deorming them to be compatible with the initiator’s intent, later eeding them into the recipients mind as a new thought-orm identified as his/hers own, here oen the target conuses the modified thought-orms or his own, i not selectively filtering them through awareness o modification. Tought blanketing, cognitive distortion Erasing specific cognitive patterns, erasing conceptual elaboration elaboration data, disabling cognition to the point where the target is not capable o intelligent reaction, and is a passive recipient o programming. Mind scrambling Planting nonsense/annoying nonsense/annoying thought-loops (obsessive-compulsive, or simply blunting the regular intellectual prowess through an annoyance), annoyance), that the target is orced to ocus on, disabling his ability to think clearly,, differentiate, and acquire new knowledge. Alike to astral larve – entities that acquire personalities clearly
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and talk (voice-hallucinations) and get energy rom ocusing mental energy on them, however this case is that o an ‘imprint’ that someone plants in the head as a souvenir, the planter is no longer present, but the thought-obsession stays, and becomes similar to a parasitic thought-o t hought-orm, rm, sustaining itsel by paying it attention and redirecting ocus towards it. Subliminal Verbal Feeding Undetected cognitive-affective conditioning through signals containin Undetected containingg silent speech; (the subconscious sub conscious reads ‘words’ yet the consciousness and sense-thresholds are not capable o hearing and understanding the words themselves) Motivational distortion Motivational cues distortion, distracting and taking attention rom crucial matters, may leads to depresMotivational sion and lack o motivation to live. Concentration/intellectual Concentra tion/intellectual or higher cognitive unctions distortion and pacification. By attacking the cognitive circuits responsible or advanced processing, these processes are short-circuited to receptive, passive mode, and a certain proneness to programming appears.
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Te Old Man Scene: A man is sitting next to a bricked road, on one o the milestones with his eyes closed and staring at the sun. He is dressed in white simple tunic and wearing sandals. Tere are carriages passing and some people, some o them are trying to redress him to move, others mock him. At one point in time a child stops or a while and asks the man thus: Child: What are you staring at? Te man is silent. Child: Old man, what do you see, are you bathing in the sun? Te old man looks down and opens his eyes, smiling. Old Man: See, I look at the splendid rays o a Providence. When I close my eyes, I see most b eautiul things. It is like a theater, theater, with divine actors. Child: How do you see? Te child closes the eyes and looks at the sun. su n. It stares or a while and then turns to the old man. Child: I see only brightness, why are you you lying to me? Old man: Oh, maybe we see things differently. You may see what you see, I may see what I see. Tat is how it is. Te child became curious and a bit intrigued. Child: How come you can see and I can’t see? Old man: Each time you look at the sun with your eyes closed, imagine that the brightness you see is ull o divine divi ne beings, dancing upon the mighty star star.. Each time you seek them harder, you see more o them. Child ocused and looked at the sun again, ully ocused. Child: I can still see merely brightness. Maybe it’s your imagination old man? Old man: Do you like li ke to play with your toys? Child: I have a wooden horse, I want to become an Equestrian in the uture. Old man: Do you imagine that the wooden horse is real? Child: Yes Old man: Do you imagine you may become a splendid Equestrian, which I do wish you wi ll be.
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Child: Yes, thank you. Old man: See you imagine things that are not real, yet may become real, just like I imagined things in the past that became real or me and are such. I longed or my imagination in my sadness once, and at one point in time when I started looking at the sun, I’ve seen more beautiul things. Child: Does it mean that anything I imagine happens? Old man: Anything you imagine may happen, the world has its own laws, which I like to discover. Tis is my past-time. Child: I need to go now, my mother is calling me. Old man: Yes, run, become a noble Equestrian. Te old man returned closed his eyes and returned to his meditations, staring at the sun. Another man approached him and asked him: Man: Are you one o these good-or nothing philosophers? Do you know Gods don’t exist, there are merely ancient people, generals and such that were elevated by antasy o the popular mind. What do you say? Old man lower his head, opened the eyes and said: Old Man: Tus you claim that men became gods, elevated by men and all is able? Man: Tat is so, you merely prove the point sitting here in the sun, why did you not employ yoursel in some cra? Old Man: I used to work at the stables, but now I’m to old to work. Your argument is deend-able rom your position, I must admit. Man: But you believe otherwise? Old man: I believe b elieve in what w hat I was made to know. know. I don’t don’t seek otherwise. otherw ise. Man: Why don’t you protest against me? Did the Gods orbid you to talk? Old man: What speaks silence, si lence, why should it orce or allow to talk? Man: But definitely, you might as well be listening to the stillness o air. Old man: Tat is true, in the stillness st illness o sound I find mysel and I find the Gods, it is ull o speech and sound. Te talkativity o Earth is nothing new, why be overly chattery chattery about it? Man: I can’t hear anything although I’m listening, nothing here, nothing there.
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Old man: Neither can I, I hear the sounds o travelers, your speech, but I can can’t’t hear anything in these sounds. Yet Yet when I stop listening to all these things, I hear everything ever ything I need to know. know. Man: Well, listen to you silence then, arewell you insane man. Old man: Farewell. A woman approaches the old man and asks: Woman: Are you a magician? I have to get one to all in love with me. Te old man looks down, opens his eyes and says: Old man: Why do you need me, i you are a splendid lady, and i ates will, you will be together, have my wishes Woman: Is that all? In Rome the ortune-teller gave me herbs and incantations, and promised to bind him, so that I can have him orever Old man: Is he what he is or what you imagine him to be? Woman: Well, he is deep at my heart, inflaming passions Old man: I am an old man looking at fire the sun, but I can cast a ortune or you Woman: Please Te old man looked at the flock o birds passing by and ocused deeply. He turned towards the woman and said: Old man: wo flames live in hearts, both seal us with ates, the ravens ollow the east that is easy easy,, the alcons see where they need to go. Te flames o desire disperse di sperse with the wind, the Sun that t hat I’m I’m watching is the great flame, yet it never disperses. I I would cast enchantments, the east would be easy and your love would wane, i you seek in wise manner, you will find what you seek. Woman: Tank you old man. She moved along the road.
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