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Occultosophia

Bezpłatny fragment - Occultosophia

A Hermetic Theoria


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572 str.
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978-83-8104-812-5
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Spirits of the Stars

To Camilla, who embraced me in chaos.

“Witless are you mortals and dull to foresee your lot, whether of good or evil, that comes upon you. For now in your heedlessness you have wrought folly past healing; for — be witness the oath of the gods, the relentless water of Styx — [260] Hymn II to Demeter

Introduction

This collection of notes attempts to pick up some of the long forgotten ancient threads. Although modern advances in physics, medicine, and other rigorous sciences are praised, the point is not to marry these sciences to the ancient view, but to illuminate a different perspective in which, above all, beauty and ethos are preserved without contradiction. The main argument is that the world is indivisible and that the animate worlds are ontologically parallel to the worlds we normally perceive with our senses, that various anomalies, entities, structural dimensions can affect the functioning of the human and animal body and mental constitution because of their parallelism, simultaneity, coarization, co-dependence, essentializing them beyond the shadow of empirical convenience. It is not a matter of relegating everything to a “demon-haunted world”, but of having an open mind to consider a holistic polimodel approach.

At first glance, it seems like a jumble and a chaotic network of eerily interdependent variables, merely a figment of the imagination captured, extracted, and disconnected from the whole, like a strange cacophony of ideas, words, and sounds. The further we progress, the greater the insight into a coherent universe of thought, the greater the means that leads to an excellent penetration of the divine ritual. We know that if we present it in fragments, it will only cause displeasure. If we present it in a longer form, people will yawn and move on to something more attractive, or they will pick up on our mistakes and passionate subjectivities and let the whole work disintegrate into nonsense or unexamined personal gnoses.

Forgetfulness is the enemy, there are weapons of mass distraction that lead us away from the great quest, but in a balance between an engaged, affirmed life and a psychagogic journey, a step too far into the latter risks a derealized ignorance of life and its laws, a step too far into the former thrusts us deeper into the den of opium-like attachments that ensnare our hard-won vision and replace it with the mistaken perception that there is nothing to search for there, that we have already found what there was to find.

Mastery is a key that opens all those doors to understanding that are only told in this or another form, it must be so or it would not be communicated. It is best read by those who wear their own key to the mysteries on their belt and have the lamp of an illuminator before them. Mastery can be defined as the discovery of a patterned, ordered whole in conjunction with the attempt to integrate that cosmos into one’s ethos, nature, intellect, soul, feeling, behaviour, performance and action.

We, the mercurial humans, are changing. Only the most mature individuals climb to the high level of virtue, ethos, siddhi and stay there, but even for these tough, sturdy minds it is a gigantomachy. The rest of us vary in degrees of oscillation, bifurcation, complex, often irrational, unreflective behaviours. Sometimes we are profound, sometimes we are just begrudging jerks. Sometimes we are benevolent, sometimes bitterly spiteful. Sometimes sophisticated and sublime, sometimes vulgar and hateful.

We show so many faces and masks in how we relate to others, how we manage and govern them, and likewise — they are not all the same to us when we look in the mirror. What is emphasised in our nature, perceived by the other, generalised, induced, inferred, is a field of impressions, perceptions, manipulations, illusions, persuasion.

Once a modest gentleman can be seen as a nosferate, dry wretch, while a cunning alcoholic thief appears as a poor man in need. This is not just a matter of psychology, there are occult dimensions to enticing and repulsive sensations.

So many souls and spirits that express their essence through our own characteristics are told by their tormented or beautiful voice when we look through the glasses of our own lives. Many inhuman, distant forces are struggling to tear to pieces what we have built — our bodies, our minds, our souls as the Great Temples. Many support our efforts, lift us out of despair and form in our hearts, minds and souls a nobler image of man, a possible image, depending on our abilities, daimon, potential. Perhaps it is the closeness to man that makes him recognisable, the distance is frightening or powerful in radiant awe. The laws of difference, otherness and movement do not tolerate silence, excellence that could contradict it and misery that lasts.

What is transient is changeable. People who empower themselves take control of this mutability to shape it, forming their minds and bodies into eukrasia, to quote Galen of Pergamum (129-?199/216 AD.), a physician at the court of Marcus Aurelius: The creation of eukrasia, by whatever means, is a prerequisite for the excellence of the soul, and the functioning of the soul depends on the krasia of the body as a whole; likewise, diseases of the soul can force the spirit into disruption; a soul destroyed by severe trauma or separated from the body can carry away the spirit, memory and intellect, leaving the body and mind shattered and defenceless against aethyrian attacks and the detritus of aethyrian ‘fauna and flora’. The laws of change are mastered only when we can bring our nature, temperament, emotions, instincts, drives, mind and senses into a self-restrained, well-tempered and self-controlled equilibrium based on ethical and moral codes conducive to the perfection of training.

There is not a single refined system of thought that would speak for itself if interpreted by base, bigoted, vulgar and condescending ignoramuses and turned into their own copy of a disaster that gives the whole act of idea generation a bad name. Paradigmatic philosophies and superstructures of ideas harbour many good people and many scoundrels, but historically it is the sum effect that testifies to the system of ideas under which minds have flourished or degenerated. When they strengthen our ethos and our inner natural structure, when they consolidate our inner truth and lead us to wholesome effects, they serve as points of reference in times of chaos, disorder, confusion, suffering and pain. In such times, they should consolidate and sublimate the good in us and discard, change or heal impurities in our nature, character and mind.

The insightful can see through our own faults because they know what else they have found. They know what can be harvested from someone else’s field because they have tilled their own. They observe our travails with a compassionate and non-judgmental eye, just as we acquired our acumen from our masters, who incarnated and inspired us with a silent idea, a gestureless movement, and a wordless, thoughtful determination — they never criticised us, but supported us in our ascent and averted our falls.

May I be my own interpreter in this task, for I cannot bear witness in words to what I have projected after inspiration. There is never a revelation, but at best a hypophetic interpretation, according to one’s abilities, according to the closeness to the core of the silent utterance and the song of its soul.

A short creed produces ignorance and leaves much room to read anything into it; a great theological tome is rarely readable and kills mediocrity by making one’s projection too conceptual. The philosopher’s stone has a double meaning: It is a heart acquired in the abyss, conducive to the posthumous ascent of the spirit as the third great stage of the hermetic ars vivendi et moriendi, it is an intellectual and sensitive spirit that reads the pages of the sacred and occult arts with great understanding for its benefit and enlightenment, He discards the debris and accepts the wise, assisted by the intelligencers of the spheres, the stars, the manifold worlds and the genii, who render their service and assistance to the young aspirant in the chain of the divine procession.

It is the immortality of Aletheia, the presence of memory, of recollection, of reminiscence. Finally, it is not a question of religion, but of proposing a practical tool for psychagogy and successful pneumatism, a God-creating epiphany, an apocalyptic epithomization and heroization, the attainment of mastery, of method and means, of daring, of action, of silence, to be crowned with a caducean staff, a Hercules club and an ankh, with a hawk-winged soul that carries the breath of the stars between its sacred, silent words.

Everything is more human than anything else, at least in the human worlds. The worst thing for any being, including man, is to lose something of its essence and identity, torn apart from its conscious genius. The loss of wisdom for the wise. The loss of strength for the strong. The loss of innocence for the innocent. Loss of stoutness for the stout, loss of self-control for the balanced. Loss of intelligence for the intelligent, loss of eloquence for the eloquent. When virtue becomes dull and turns into backsliding and rottenness. When the wise becomes a pathetic fool, when a strong person becomes as weak as a meek bundle of nerves. When the innocent is robbed of all sentiment and becomes a chaotic depravity. When the self-controlled becomes hatred and anger. When the intelligent becomes a fool; when the eloquent becomes a stammerer. When everything is taken from you, the last treasures you can hold on to are your nature, your dignity, and your freedom. If you lose your freedom, you preserve your dignity; if you lose your dignity, you preserve your nature. If you lose your nature, you are in dissolution. It can be taken by malice, when envy arises, or by old age and illness.

People who have never bled into their works will never perceive the war that led to superior positions. They see only the effect, never the effort. They despise the great man, the great woman, because in their fanatical zeal for significance and equality, they cannot comprehend their steps. They want instant gratification.

What is difficult or reproachable to their mind and character is their enemy. Amusingly, they applaud personalities that emancipate the desires and sexual urges of their stomachs. Embody the desires of others, create them, let them need illusions that you serve, do not let them dominate themselves! They admire people who sell them dreams of becoming a bigger participant in an ugly feast than they already are. Ultimately, it’s not about recognition, because work does not need praise as long as it’s done and accomplished. Outstanding achievements find their own way into the world. The forgotten are usually poorly managed or have goals too high for others to achieve. But the lower the goal in society and the higher the goals, the greater the tragedy of the visionary. It would be beneficial if fools did not spread their stupidity to destroy the lives of others without gaining anything. Stupidity is worse than theft. The latter gain something, the former recklessly harm without a second thought.

In all my explanatory notes, dissecting the rich discoveries of the mind and souls with my scalpel, alike to an anatomist of an angel, I discovered a truth that will run through this work: The beauty of an autumn leaf floating in the air just before it falls on the grave of a loved one is the tyranny of the moment. It is the rare, radiant moment of victorious glory, of great and noble love — it is the unreproducible moment of pure life, the honesty of the thunderous word that resounds through all worlds, that lies between the divine idea, the human one, and its decaying shadow. It is the tyranny that beauty was only once and then turns into fleeting memories that fade and die away, giving way to the duties, obligations and oaths that weigh us down with their heaviness. The rest is just a pastime before the final encounter with the gods.

Time only shows us how indestructible our nature is, quoting a witch from the shadows: “Do not point your finger at me, you bastard!”. Without understanding all the twists and turns of fate, hold back on judgments, because you never know how many wars a noble man has fought before becoming a penniless wretch.

Nature or nurture? Nature is the ethos and the genius, it is innate, a relative of the daimon and the spirit, it takes precedence over circumstances, a good upbringing, socialization fixes a bad or mediocre nature, strengthens the good, a bad upbringing, socialization makes a bad nature worse, and a bad upbringing, socialization makes a good nature troublesome!

Let us not pretend that we are born equal and that our efforts and pursuit of excellence make us equal to everyone else. The difference lies in meritocratic hierarchies and a broad embrace of all, ideally arising from these differences and variations in human affairs, or in unjust profiteering, the alienation of all against all, in whatever political arrangement plays out on the stages of the ages.

From an order arises a world of war, a war of differences on the cosmic stage within the laws, a war of forces and powers in rapid interaction, harmony, chaos and discord, everything is conflict, movement — peace rarely found! Do not stand still! Never stand still! You will be drawn into its laws.

Only the wise find refuge in supreme peace, there are people who are drawn in and thrown wherever their inclination goes, the simple-minded, the superficial, the weak, the meek! There are heroes who dance in conflicts and move restlessly and to the extreme of determination! Take your sword and cut the Gordian knot with a single blade cut! Or at least climb the steps of the Ziggurat! Even if you are thrown down, at least you have taken a step! The joys of life are few for the brave, the pigs rejoice in pleasure, the masochists in pain! Clench your fists and grit your teeth, Saturn’s harvest is waiting, there’s time to reap and there’s time to sow.

I publish these writings at the beginning of my third Saturn cycle as a gift for having survived fourteen years of my uninterrupted alchemical work. Sealed, for better or worse, written in my mortal shell. I would not place myself under this life, but we cannot return to the past. Adyton Kronion. Dei Sol Invictus. Pater Noster Sataurnos. Hieros Cosmos.

All that remained unwritten was not to be written down, a Socratic irony: what was not to be written down was written down in a most vulgar manner, all that remained unsaid remains a secret of the Way to the Divine. This volume is merely a token of appreciation for the Way, it is not the Way itself. This work was born from struggle and war, from the blood of my toil. It is therefore an individual narrative of an attitude that will not be repeated. To each his destiny, as it leads to the greatest joys or the greatest remorse!


— Saturnin

Al-Khemi

Doorway of heaven, Shamash, sun with dragon spell, Ea’s mighty son, Ea, the abysmal father, promise of immortality, forerunner of the seven Annuna gods, equipped with weapons of wisdom, wise noblesse, mastery of heart, young men praise you to defeat enemies. The morning light over the steppes, deserts and mountains. All earthly treasures are formed by your hand. Enlil, king of the earth, rejoices in your splendor.

May the stars I invoke protect me, Shamash, most worthy God, far from countless Beru, distances from Assuraku, towers of millions of millions of cubits built in my heart to kiss the palaces of the night sky and their sons and daughters.

What would make another pale as a tamarisk, I have survived at the behest of the gods. May the gates of Ereshkigal’s Namtar and Erra bind the demons so that they do me no harm. May the three gates be closed and cause me no harm May the fourth gate Mutabriqu cause me no harm May the fifth gate Sharabda cause me no harm May the sixth gate Rabisu cause me no harm, May the seventh gate Tirid not harm me, May the eighth gate Idibtu not harm me, May the ninth gate Bennu not harm me, May the tenth gate Sidanu not harm me, May the eleventh gate Miqit not harm me, May the twelfth gate, Beluri not harm me, May the thirteenth gate, Umma not harm me, May the fourteenth gate, Libu not harm me, May Hurbashu, fear and terror, never harm me, May Namtar let me pass through the gates of the underworlds so that I may find my shadow and the shadow of my loved ones, Spare me like the port of Agade from three hundred and sixty thousand troops from whom I received blows, and return safely to the land of the gods.

May Enlil, father of the gods, hear my request. Whoever cancels this will to return or tries to obscure it, erase it or use any movement of my entire mortal life and all the movements of my original and future existence, may Shamash uproot his or hers foundations and tear out their progeny.

On the boat of the stars: Ishtar-Annunitum, Anu, Enlil, Ilaba, Sin, Shamash, Nergal, Umu, Ninkarrak. Mighty the palaces of the gods:
Ishtar who dwells in Eannaki, the star of Venus, Enlil who dwells in Nippur, Dagan who dwells in Tuttul, Ninhursag who dwells in Kesh, Enki who dwells in the hidden palace of Eridu, Sin who dwells in the lunar palace of Ur, Shamash who dwells in Sippar of the Sunfire and in Sippar on Earth, Nergal who dwells in Cutha on Mars, and the holy city of Cutha on Earth,

May no demons enter, may they be judged and imprisoned in their domains. Returned to nature and to their thrones, without molesting a single soul.

Ishtar, the daughter of Sin, and Ishara, may the spell of Lamashtu be broken. May the spell of the Magi Ninkillim be preserved and active, that spell against furious, fearsome vampire who was cast out by the gods. As Ninkarrak commanded by his example.

Ishtar, splendor of the gods, the beloved who stands in Shamash’s mighty eyes. Nannay, Venus triumphant, a younger daughter, a sure power of the sun’s mighty eye. Children of a radiant red-gold lightning, dancing around their mothers before the gods of this world fold their hands in joy. Irnina, the female Igigi, brave in battles, frenzied with splendor and dignity, a heart of stormy white and radiant gold.

Even if I am granted a radiant destiny, may I be vindicated against my enemies, for not out of cowardice but out of plagues have I done nothing heroic in my own eye. Adapa, the wise man who rejected immortality, was not a fool. He bided his time in wisdom to free himself from the toils of mortals and gods.

Glory to Horus of the Twin Horizons, the Great Judge of the Ennead Glory to Seth, the Vanquisher of Apep, who judges the Underworld Glory to Hathor, who with Sekhmet and Bast guards the Mighty Eyes of Providence Glory to Alpha and Omega, Isis and Nephtys, who are blessed and guarded by the Twin Crowns! I, Neb ntr-san-tep, scribe and Isaianic priest, compose here a prayer and incantation to promote all who read it with blessing and joy!

May the tribunal begin, May their undertakings be pardonable, May my weary heart be judged on the scales of justice Blackened or blessed, May my life be drawn accordingly from the blood of my kheper-hati-ba May my movements be balanced against those of my enemies, wherever they may be! May all be heard, but the objective judge decides by resolving injustice against me and my enemies. May I be assigned according to the necessity and the need, golden Osiris or black Isis, rainbow or Nephtide, avert! Protect my shadow and my soul from sinking in the pool of fire Rejoice, rejoice! For the powers have taken me under their mighty wings! I follow a great feast of the Yaaru, as many have done before! I tie Isiac knots around my spirit I secure the sacred bonds.

Hieros! Hieros! Hieros! Hosios! Hosios! Harpos! May the serpents of the Ureus adorn my temples and my forehead, for I have spat out and bound the enemy! Cursed him thrice and seven times! Heal the pain! For justice dwells in the fortress of Re, for Septad, the virgin, holds her scales on the tritogenic foundation of the cosmic spring of profundity! I am a young god and wear my starry garb on May Akh like an ibis on the stars A dragon amid the vastness of the cosmos Rejoice! For I have eaten the plums of Ankh! My mother Sothis, Isiac star, she rises above the horizon, that star of the solstice! Mighty is her name above the stars! May she make me bright and drive the desert black storms from my heart, may she uproot and tear all wrongdoing until my robes shine gloriously again! Thoth, adorned with dignity, bestowed by the Lord of the Universe, Atum, on Lotus, the infinite face, may the scribe of destinies, the poet and keeper of order, who delights the eternal twins, decide everything and anything, from the beginning to the end.

May the plums of righteousness and immortality be given to the participants of this noble feast! May they be reconciled! May suffering be dispersed May sorrow and grief be no more! Rejoice at the end of your stay in the mortal world, for the Lady Seshat has accepted you into the other world and the wolf-headed Wepwawet has paved the way for you!

May I wear victorious laurel wreaths May I wear a magnificent ureic tiara, For I have arrived in the company of the stars, For I am welcomed by great and small, Spirits rejoice!

I approach to pay homage and honor thee, Oh, splendid, noble, shining, glorious beings! May the shadow rejoice as an active spirit, May the doubles, the souls and the spirit rejoice as one! May you rise as Osiris, dismembered by Seth, sewn by Isis, resurrected as Sah!

Heru-Khuti descends at the top of Tmu-Khepera, Souls travel from east to west and from north to south, On the great ascent! Tuamutef of the horizons, open the gates! For he watches over the abysmal descent, Night divides the Sacred Breath, Alas great cosmic void! Osiris Un-Nefer watches over the slain underworld. Great Qebensennuf from the South Pole, Commander from the Summer Equinox to the Autumn and Winter, ruling the Mother, from the Great Lady are born all the visible forms of Heru-Khuti and the divine hosts! Osiris, Seb-Erpat rises as her son, the Holy Breath Earth marries the Star Goddess Isis, the Foundation As Earth and Justice sews the rising stars of Osiris, guarded by Seven Shining Ones. Osiris Hu-Nefer rises, rises, rises! Ra-Hamarchis rises in the west, guarded by Mestha of the western horizon, Isis summons the rites of spring! Osiris-Tet enthroned, greeted by Hapi of the north pole! The cycles interpenetrate. Isis, Osiris rise on their rightful thrones!

O thou whose spirit of the bull, the Taurus, the triple dew shines! Whose serpents rise to the stars! May you be protected at this word, heed me, bull queens and bull kings of heaven, free yourself, rejoice! Protect me from evil and promote the magnificent battles of my heart! May the Protectorate of Neith bring joy and righteousness to the living and a feast of brilliant spirits and souls to the dead! Mighty Vulture Khabet lick the newborn with a blessing that is your own! May you traverse, traverse the winding firmament of the abyss, and the waterways of ascension will be opened to you! As from the night you will pass into the days of Yaaru! For you will wear robes of your true form and shape, Immaculate, pure, rejoice! You are pure and innocent on the steps of Re! Do not retreat, like a child treading on the bark of millions and millions of years, find your home as a star in the dancing, glorious fields of Yaaru. Teferet nourish you with immortal food, you splendid daughter of Re! May nothing bind me, may nothing examine my shortcomings on earth May I not be imprisoned, not confined, may I find my true form and shape, among the immortals and the stars, in the joyous field of Yaaru! May I be like a hawk, protecting and seeing what was given to me by the gods to see! May I sanctify the covenant with my mage staff and my Isiac robes, and shoot the enemies with straight arrows! May I cut off the heads of the enemies, so that their limbs cannot rise against me!

Falcon calls me back, magnificent two Kites are showing my way, Anubis protects me, Wepwawet opens splendid paths for me! May entry and reemergence from Amenti be opened for initiates. You initiates! Gather around your mighty Bull-Queens and mothers That cry and weep for you, that call you back from joys and woes of Earth, That call you back upon your seats and thrones! May your secret names be preserved and made effective, may your Ren Thrive, vaulting spirits with joy, triumphantly! May you be free!

Gather Light, Scatter Darkness

.


„We do not understand except by observing phantasies.” — Giordano Bruno.


“3:23: The Master, speaking with the Grand Music Master of Lu, said, Music can be understood in this way. The players first in unison, then freely harmonizing, playing separately or carrying on from one another, and thus the piece is completed.”


Thus born of the earth, another example of a human life. We live out our fantasies and imaginations, through honest and resonant intellectualizations. Then comes the deep feeling, the transparency of the perceived world, which resembles a naivety. Here we reclaim something like a consolidated inner truth. Defiantly we oppose oblivion and forgetfulness. According to the law of self-reflection, we look up between the hypostatic mirrors. We reflect on this world and on ourselves, ascending through proportion, observation, and cognition. We find signs, tokens, and notions of the divine, and thus erect, furnish, and construct an inner temple. Ultimately, we want to leave the spectacle of illusions, the great hall of mirrors. We expand vertically and horizontally, stripping away the veils until the essence returns to infinity.

Resurgent atavisms are signs of true archetypes. In the language of symbols, what is not superficial is always essential.

All deeply living ideas are older than human existence. They live as cosmic forces that exist a priori. They are only temporarily drawn into the intellect and the soul. They are touched by our measure. With the means of a child of nature and the starry sky, woven into the fabric of the human idea, discovered and focused.

Ideas are the substance of the forces that bind our common destiny. They are revealed through brooding, pondering, acting out, feeling and experiencing. Sometimes this happens to a greater extent than fate may forgive. The destinies that do not allow such transgressions force them upon us so that we learn from them. When does a child of nature meet the roots in the stars. When do the lovers become one, united in harmony, united in liberation?

There are three kinds of heroism, I believe. That of conquering the world in an overarching triumph. That of conquering the interior in an overwhelming gigantomachy. The creation of cultural and civilizational foundations that make societies flourish. What distinguishes a hero from a villain is the impact he or she creates in the world in the long run. A malevolent intention that leads to good is a Mephistophelian prerogative. A benevolent intention that brings about good is holy. An evil will that brings injustice to the fore is that of a conscious destroyer. A good will that brings about evil levels hells.


„In order to grasp the power of the images, the interpreter must in some way participate in the beliefs of those who are frightened and fascinated by them”


How would the understanding of the world evolve in a binary star system with three moons orbiting an inhabited planet? Would the beings inhabiting this world grasp different configurations of forces? Their astronomy and therefore their astrology would be different. Their technology and evolution might be different. Perhaps the nature of life that evolved in such an environment would exhibit a different kind of contact, beings and forms. Apophatic between itself and the deep world. It is aware of the autochthonous forces of all its being and the deep grammar of the cosmos in many ways. Obviously through itself in contact with the world through knowledge and interfaces of interaction. Perhaps as lost as we are in our being? Perhaps as natural as their innate inclination? If a human were to travel to such a system, torn away from this world, how would he react to the nature of such a strange, remote solar system? If he were affected by the three moons, two stars and all the planets, how would he react, how would he respond?

We are all immersed in an eerie world. It is more or less interconnected and understood by scientific and astronomical axioms. And yet, by and large, it is unfathomable. Multiple hidden physical, transcendent and occult parallel factors and variables have their influence. Just as I believe planets have their natures, so do stars have their natures as ensouled entities, hidden worlds full of strange life.

It is remarkable that we too often limit the concept of life to something organic, living in the biological sense. Visible neutering the invisible force, the idea, the omnipresent being, the panentheistic intelligence. Between these forms of life there are worlds that we can rarely describe with our divisions and ideas. We often refer them to ancient fantasies and bestiaries. We may think them all fantasies and the mythomania of an overstimulated or psychotic mind. Or we may flirt with the idea that these worlds were once closer, more obvious, visible to the human participant. Without relegating them to unconscious, anthropological structural symbolism, but in interaction with each other. Not holistically objective, but also not totally dependent on the mind of the individual. We forget we are dreaming and think the spectacle is reality, or we observe events in the dream as if they were real. Lucid dreaming while awake is a sincere attitude. In dreams, we re-virtualize sleep with waking. Yet we act through the same tissue, both in lucid dreaming while awake and in lucid or incestuous dreaming while asleep.

Memory and history are not the same thing. That what is now was not always so is the repeated phrase of Whilists and Presentists, “It has always been so.” Nothing new under the sun! And yet it is ever changing, like the flow of time and events you enter. Any worthy thing raised to a metaphysical level by an act of hypostasis becomes a wonder, a horror, and an awe of unimaginable proportions. It depends on the perspective of the observer and his ability to go beyond what is comfortably known. Everything that is reified and yet belongs to the sphere of the sanctuary becomes a living sign. Like the temple of the spheres in Harran. Like the ziggurat in ancient Borsippa, later called the Tower of Babel, or the city of Ecbatana, built by King Dioces of Media. Its mighty walls were modelled after the planetary spheres of heaven.

When the reification of the divine becomes too materialistic, too naively realistic, it descends and forgets itself. This causes the human spirit to reproduce itself with itself. It happens in a conceptual swamp through the separation of analogy, the confusion of referential proportions. It passes into a horizontal reflection that no longer even separates itself from transcendent factors, but more and more from its own content. This situation leads to an infinite variety which is superficial. Because of the flatness of the horizontal spread, it is the spawn of the postmodern fantasy, in which the infantile fantasy itself is cherished, reified and real. The magical transcendent hybrid, which is a perpetual motion machine, becomes the hubris of man-made hybrids. They need to be constantly animated and cease to function without the animators. This is the main difference between the objective world and its envelopes and virtualities. It cuts off human participation in the flow of the living world and the world soul. It becomes detached from the source of life and builds sand castles on the beaches of dried up lakes.

Emperor Wu of Chan (156 BME – 87 BME) asked himself a fundamental question. What is the relationship of heaven to earth, so that man is in the world of nature in relation to the cosmos and heaven. He invited the best minds of his time to participate in measuring proportions, exchanging observations and sharing insights. In order to let the thoughts rise in great depth to the sky, bases were created once again. So again something was settled – not about individual and superficial things, but about deep insights gained from the world as it is. The times, the changes, the place of man and woman in the world in the midst of nature in a civilized refinement. So what manages the movements of the starry sky. How to interpret in a symbolic way the observations of astronomers, philosophers and Wu, Xi and Shu (magicians, shamans). How nature works and how natural philosophy elevates it to the Numinous Fires. And later – how to relate all this to the world of human affairs to guide them? We can approach the omitted, unknown, inexpressible deep laws of the physical, objective universe, which are discovered to a possible extent. After that, we continue with metaphysical measurements and directed realizations. They are communicated in the human symbolic language that laid the foundation for all advanced civilizations in their beginnings. There is no question that astronomy was the most important mother for any form of philosophy.

I present a henoteistic panentheistic view in which the antecosmic, pre-phenomenal transcendence is also the point of return. It is a non-Abrahamic view of the world. Everything is enveloped by an intelligible force. In a world of multiplicity in change, of gradations of force, the harmony of tension unfolds from the infinite point to the whole sphere of the great game. From the simplest to the most chaotic, it has laws that generate themselves from the simultaneous states. From the point to the abysses, all worlds have their own laws. Consequently, all beings that inhabit them show their tendency that corresponds to these laws. The transcendent point is that of silence and simplicity. There is an equality. Chaos is a potential of everything, the point of monadic singularity, where chaos generates laws that wrap themselves in the stability of possible worlds. Later, they are attracted by the pull of the void, chaos, or return to the monadic point. However, this is not a process of unification and separation, but a seamless integration. The great movement, the difference, the war – it’s all in between. Observe the archetypes in the movements of the stars and planets. If we observe the archetypes of nature and human beings, we can deduce the changes on a small scale, that is, on a human scale.

The interpretation of these laws, grasped according to the possibility of fragmented or unified, topographically unequal perceptions, is a matter of hypophetic efforts. The knowledge, experience, skill, socio-historical environment, history of ideas, inventions, and history of perception itself have been expressed in different ways. Different peoples in different cultures, ethnicities, tribes, and civilizations related their wholeness to the world with different standards. Some of them measured in unison, others measured different parts of the world. Comparativism in mysteries and religious traditions is as useful as it is inaccurate. It allows us to explore different perspectives and perceptions – if practiced – they can be realized tools, or ineffectual, deluded attempts and ordeals. Their mystical, affective, and intellectual configurations toward the perceived world have changed over time. It depended on what people in these social formations understood and what their traditions were. Based on signs and concepts that were possible to think, changes allowed by taboos. What was considered sacred and profane, clean and unclean. These clusters of shared perceptions formed threads of kaleidoscopic ideas and kaleidoscopic phenotypes of being. These views flowed in the mental, emotional, and spiritual bloodstream through group and individual vistas and breakthroughs. They had their pioneers, actors and participants. History is viewed backwards from the present and reinterpreted through cultural concatenations of scientific, social, political, and religious precepts that are currently established. This does not take into account that people in history have perceived the inner territories and the exoteric worlds differently. Some have not even made a distinction.

The variations throughout the ages in terms of metaphysical patterns, forces and worlds, visible and invisible, have been static, dynamic, chaotic, but most of the time – orderly. Attempting to establish man-made laws, foundations on planet Earth and structures that reflect them in a world of nature is an arduous task. The foundations, which were long-lasting, aspired to be approximate. And yet, they were prone to decay, degeneration, and corruption if not renewed and reformed. This is the fate of all civilizations that have long been buried under the desert sands. People who thrive around their sacred and profane – may we respect their dust and breath – have long since been blown away by the winds.

What blinds the mortal who now chases this and that with surrogates that smother his longings and give him temporary relief. Until one is alone with being alone. Alone in the world of forgetfulness, embraced and in the company of those who have never forgotten us. The gods have never been subservient to man. Since all things are reflected in each other through the analogy of being, they can be influenced in passionate objectivity. In the sense that they receive impressions and deliver them again, but remain unmoved and lose nothing of their essence. The objective truth is most certainly beyond human comprehension. It can be too terrible to bear or too glorious to outshine and burn our eyes like the transcendent sun. It is a conceptual sign that is perfectly holy and noble in absolute form. It is not a retreat, but an invitation to study, to experience. To climb the ladder of the spheres through practiced epiphanies and realized, practical illuminations. The myth of the powers thrives in spite of the futile attempts of the exclusive religions to discard it. The forgetfulness of the human race has not harmed or damaged these powers. Whether they are stellar deities, cosmic, noetic-noeric, essential, aeonic, chthonic, cosmic-telluric, elemental, those of life, death, or stranger worlds. Whether small, humble spirits or higher deities. Whether they belong to the earth or to another world. Whether they are favorable to our race, or neutral, or quite the opposite, whether they can understand us, whether we are accepted by them as lesser gods. Whether they love us, despise us, ignore us, or have no such instincts. Interact in a way that suits their nature, essence and inclination. In a reactive and impressionable world of diversity, this is often difficult to predict. Confucius wrote in the Analects that it is sometimes better to keep “gods and spirits at a distance.” Primarily, to respect them. As humans, we have hardly mastered ourselves, so how can we know anything about other worlds?

The ancients understood that the stars, nature and their existence were a sacred phenomenon, and so they understood the gods in this way. The gods as powers came first, as it says in Pymander, before the solar system was even formed. The world followed, the human race being merely one of the recent brief spawnings of life on planet Earth. And what are we as a whole now, deprived of wonder, of harmony, convinced we know everything without knowing anything, but taking for everything a figment of the largely invisible? Apophatic perception or negative theology is the “knowledge that we know nothing”. We need to find some certainties, great certainties, some hard-won experiences, solutions, realizations, beliefs, tunnel realities, understandings that we can rely on, that is a necessity for all foundations. Without it, the continuity of our reality function falls apart into derealization. When we behave properly on the personal level, we discover beauty, harmony, great corrections that resemble the cosmos — it is not chaos. Quite the opposite. It is in harmony with it and we try to approach this discovery by bringing our self-reflective animal self into resonance with these forces. To become a human worthy of the name, and in the process of homoiosis Theio, Theion Ergon, in the mutual impressions between deities and humans: to ascend as deified mortals.

*Renewal, or the Campbellian Monomyth, the Heroic Journey is “tearing away from unknown, chaos” to renew, refresh, reinvigorate, reform the decaying, or failing order, or to sustain it and prevent reversals.

We are not a Tabula Rasa

This work was evoked by a selection of carefully chosen narratives, styles of thought, esthetics and emblematic realities. They are not relative, but they are not entirely true either. The author has chosen to open the gates of wonder, horror and humanity. It is a mere trail that never assumes the role of “right or wrong”, “true or false”. It is a journey to personal understanding, an interpretation. When a human being refers to a part of a vast ocean of being, different in its characteristics, it evokes personal cosmographies. They are both merely a human measure of what they measure. He perceives only what presents itself to him for such understanding. It is never a static process. The perception of a Delphi pythoness, her language of mind and heart, is certainly different from that of an eighteenth-century Orthodox Christian Moscow priest. A mechanical engineer from the United States of America in the 1920s has a different perception than a modern network analyst of the twenty-first century.

On the scale of the present, there are so many differences that when we leave history behind and perceive from the present, we reinforce present seeing. If we go beyond the history of perception, we can not only look at history from above, but also try to understand the language of the mind and heart in the history of other peoples. It did not put everything in perspective, nor did this ocean of human phenomenology work as a whole. In one way it did, in another an Orphic hierophantid caught “the golden thread of understanding.” In another way – and as a completely harmonious process – it was not only effective, but magnificent. Why should we discard the traditions of ancient cultures, the mysteries, even if we leave them to scientific, purely academic explorations. Try to revive them as they thrive – indeed – within and without. Dare to do so and make up your mind. Think of others, the equanimity of all beings in depth is a fact. But if you define the differences according to the rules of levels of organization, hierarchies, a-hierarchical topographies of being, orders, chaos, parity and cooperation or conflicts about values and weights – then they are indeed opposite. Thus, the sameness of all phenomena in their depth does not exclude them from what is diverse and different. The radiant emptiness of the void makes all phenomena dreamlike, the monad rounds everything to numinous perfection.

Austine Osmane Spare wrote that “this is the only moment of reality”. For a human being it is the only true instance of his life as he could be. Therefore, this moment is the last from our point of view. Let us enjoy every moment. Our mind travels on in the wanderer’s awe of the continuous flow that is in a man and shapes him into a mortal man. Distractions rush in as we focus on ten thousand things. If our life is empty and boring, we have not recognized life itself. We can project compassion, kindness and beauty onto the world, or we can do terrible things to ourselves. Just as we can project many things onto the body of the living worlds and uplift them or harm them. What regulates is justice. It is nothing but a regulating force of the cosmos. Unlike human justice or the justice of nature, it is difficult to imagine. Some have tried to reflect this concept in order to lay the foundations for order on earth by motivating and inspiring people. But only insofar as they reformulated it, understood it, and opened themselves to the continuity of the cosmos. Whatever obstacle blocked the view caused a flood elsewhere. How it was interpreted and established, what was written, conceived and made — all this was a human endeavor.

The Golden mean is a solar method for finding the relationship between deep and relative metaphysical laws. Based on the observation of physical, natural, philosophical and emblematic laws, that is, human science. Rigorous and social sciences, art, theology, we raise them by penetrating this world with an inner vision. Constantly we discover deeper laws with the help of flawed and limited human instruments. These instruments are connected with feelings, intellect and ideas that produce the content. It is a mere reflection of these metaphysical laws on the human level in the minds, hearts and souls of men and women. In this way, we discover them within us, hold them, and radiate them into our lives whenever possible. Thus, the aeonic light of the sun is evident by its nature and represents in the world the radiance of truth. Its autophaneia is self-identity. In the solar cults, it was considered as a visible deity; in the human orders, oaths and contracts under its light were a reflection of the sun as a reified approximation of its nature in the world of human affairs. Thus, the laws of nature are obvious, the laws of men are different, the laws of gods, spirits and forces rarely resemble those of human affairs. Man-made religious and mystical orders essentially attempt to reflect metaphysical laws by trying to measure, reflect, absorb, and consolidate them into traditions, rituals, and meanings. At a certain level of cognition and maturity of understanding, one imbues the ritual with insight. The discovery of laws through observation is later communicated by means of symbols, emblems that transcend the limits of human language. Since we are symbol-creating and symbol-manipulating, time-binding species, written signs are used to bridge these worlds through execution, catalysis, rites, persuasion and manipulation. Realization has many means and resources and is a consequence of openness. Delusion is limited and corresponds to one-sided dilettantism, short-sighted bias, adherence to concepts, belief systems, and clinging to oneself. Ratio is always a friend, even with seemingly irrational solutions. Remember that viewing the world through a limited instrument amplifies the view through the instrument’s own “aggregates” – seeing, perceiving, feeling, sensing, understanding, knowing, thinking, and so on. It is never a complete view.

For example, a telescope that directs our eye to a star is really a negative observation. It is limited to what is known, observed, sensed, perceived, known. In astrophysics, such an observation must be supported by scientific knowledge, and it is within its framework. In metaphysics, the whole act of observation is useful in that it is not limited to the act of observation, but reaches into realms of gnosis through observation. The beautiful moment of seeing a star does not exclude all instances of a deep context limited by perception. It can be seen as a physical star with all the properties known to modern science. From another point of view, it can be seen as an object among other systems in this galaxy. An ensouled powerful spirit, son and daughter of the Great Star Mother, star maker, if you will, depending on the model or simulation of cosmogony. Seen with mystical or second sight, a reality of powerful beings in hypostasis. A stream of photons, solar winds with variable plasma density, electromagnetic radiation, a total flux that reaches into unknown spectra, but also into those that are obvious. He is the combustor of deserts and harbors drought and pestilence. In Chaldean belief it is the eye of the third transcendent, like many other classes of stars connected by a thread, a divine hecatic fire of the world soul. An aeonic eye with cosmic powers, an entry port from the worlds of infinity (noumenal) into the physical universe (phenomenal). A sign of the greater world like a star – a monolith of various spirits of the eons, plunging into the vastness of the universe. The belief that a mortal can be rewarded with a star is somewhat nostalgic. It was the belief of the Hellenes and Egyptians. Repeated by Giordano Bruno in his work “The Expulsion of the Triumphant Beast”. Countless monoliths may recall the eternal return of spirits to infinity, as living signs to others under the vaults of the stars.

Metaphysics is a way in which the human totality, opening itself to the world with sufficient understanding and perceptual acuity, enters into a conscious relationship with the intelligible worlds. We need a point of reference against silence. In fact, any reference point is useful, be it a force, a deity, an astronomical observation, a model of things, another human being, or something more transcendent and elusive, as long as it is indeed alchemical and metamorphic. We cast the fishing net when we enter into a relationship, and then we pull back the net, leaving silver threads of memory. Then we catch the fine proportions of these nets to understand more and admire all the spiritual beauty with which we endow our inner temples. Our inclination and vision moves with the focus. Du fu (712–770 C.E.), a Chinese poet of the Tang dynasty, wrote of one of his friends, “His thoughts, floating in the air, reached the highest peaks of refinement.” Confucius advised not to occupy the mind with base things, but to focus on the finest in order to feast on the refined nourishment of mind, heart and soul. The mind moves toward the starry sky, but it should be comfortable in any environment, somewhat detached and in control of the mind. It is ruled by its own geniuses and enters and exits relationships with the phenomenal world playfully, gracefully and with ease. In other words, it is the way the microcosm inherent in the human form, the senses, the intellect, the feeling and the spirit, reflects and is reflected by the world. When we exclude nature, the divine and daimonism from this world, we reduce ourselves to our kind. In truth, we cut out all the worlds that flourish in the background of our vision and knowledge.

Ethical science informs us, and it is necessary to enlighten us, but it does not complete us. Basic work in many disciplines is an attempt to be a general scientist. Whether in the social sciences or in the discrete sciences, it is useful to bridge mindsets and to illuminate the world from different perspectives. It is also useful in the ordinary affairs of politics, society, life, profession, science, technology, grassroots work, research, and so on. Simply put, being an educated, intelligent, critical-thinking, open-minded, principled person with ethos is enough to help ourselves and others. To know if we are, confrontations and tests in the world are necessary. So also in the study of the occult, metaphysics, the performance of magical rites and ceremonies, theurgy, when we are confronted with the “other side” and the “foreign”. With united forces, we should expand our understanding, ethics, principles, and obligations to the rest and take advantage of what we can. We are the disciples of the world, but only to the extent that we are entitled to be, only to the extent that we are willing to prepare and participate. If we violate our responsible freedom, if we move with too much ambition and without restraint, our work will be doomed to failure and that of others will be destroyed.

If we live in Plato’s cave, we are more likely to live in the background of the essential worlds. And we do so until we consciously perceive them and begin to participate in their work in order to become complete again. We never confuse them with the ultimate, the established, but we must order our minds. With reverence and gratitude to the worlds that have taught us that we essentially move through the illusions and the illusion moves through us, the point of will is the catalyst of design. It is not a matter of negating conventional reality, but of raising it to a dream-like level while maintaining our commitment to freedom and detachment. All sensations, the workings of the mind, the world around us should be consistent with Yu, the Way of the Miraculous. Nurture this perception before you become attached to or captivated by the world, and move through it seriously, profoundly, or lightly.

Religions were created by codifying the above relationships. They were sustained by traditions, stories, legends, ceremonies, roles, magical rituals and gestures. They were a way to penetrate and remember human discoveries about impossible worlds. They captured certain powers within their astralistic resonances through ceremonies, codes, beliefs, rituals, celebration of events and occurrences in an act of reminiscence and repetition. The superficiality of a belief system begins when it is empty, when it is reified into nonsense and gives the appearance of having an essence by being a mere repetition. It preserves the function of social cohesion, it preserves the function of power, it preserves the ordering principle of reality. But from the perspective of mystagogy, it becomes void.

So it is with the living ideas in the whirlwinds of the universal currents of power. When they are replaced by counterfeits, illusions, deceptions and surrogates, longing is stifled by constant distractions, it clogs the spiritual bloodstreams and the spiritual veins and leads to terrible diseases of the unspoken genii, soul, heart and mind. Matryoshka-like illusions may not even contain the essence, like shells they are empty, but wrapped in an exquisite garment they look tempting. It’s a matter of finding the right treasure chest and then skillfully cracking it so as not to damage the mysterious elixir inside.

Some religions may be closer to realization, others have strayed into projections of fear, guilt, self-enslavement, and martyrology of flawed doctrines often based on misunderstandings of human bestiality and idyll. In the end, it is the cognition, not the belief system. A belief system is a cognitive mapping that can only be elevated by hypostasis when subtle constellations of mystagogical threads operate to put things in proper perspective. It may be that a belief system impedes the realization of greater insights by inhibiting them. It functions like a trap, serving no purpose other than a mental prison. Some defend themselves with consistency and intellect, others have had to destroy and convert outsiders and subtler minds and hearts with a vulgar display of brutality. But even in these religions mystics were born, like the Sufis, who tried to speak through the language of the existing religion so that others might better understand themselves. Masquarade continued — to convey the realization through the religions that prevented the essential techniques from being known or even mastered. Masquarade was confused with charlatanry, charlatanry with teaching, and so the practical methods were diluted, contaminated, and sent into obscurity. The discovery of relative truths, cognitions, and the dispersion of the darkness of ignorance, the attempt to resonate synthetically with higher orders of deities-not by imitation, but by wise incorporation-in harmony, freedom, fulfillment, completeness, and happiness. Application to life, cognition, and feeling is paramount. It is all human, all too human.

Mnemosyne

“Those who built in granite and constructed [halls] in goodly pyramids with fine work, when the builders became gods their stelae were destroyed, like the weary ones who died on the riverbank through lack of a survivor, the flood having taken its toll and the sun likewise, to whom talk the fishes of the banks of the water”


“You will find in the halls of Hades a spring on the left, and standing by it, a glowing white cypress tree; Do not approach this spring at all. You will find the other, from the lake of Memory, refreshing water flowing forth. But guardians are nearby. Say: “I am the child of Earth and starry Heaven; But my race is heavenly; and this you know yourselves. But I am parched with thirst and I perish; but give me quickly refreshing water flowing forth from the lake of Memory.”

Mnemosyne is not a memory of our earthly life, but of all memories withheld from us in human existence. It is a total memory of all instances of our being, of this life and every other life, incarnate and disincarnate. What good is the memory of the little lives we have led and our stories as droplets on the sea of life and death? And yet, it is the absence of forgetting that has been considered aletheia in both life and death. A transcendent memory of everything, the roots, the destinies, the fates.

The gods may be as they are, in the eyes of men they may be a constantly moving whirlwind of detached forms [masks], detached from totality, as Democritus would put it. Captured for a moment in human impression with bated breath, silenced with a divine awe that flows brightly through us. Never violent, but with a glorious, luminous power that we can feel as something beautiful, pure and high. Temporarily personified, for example – as if we were walking with a superior friend who shines through our being. He or she inspires by idea, brilliance, intellect and feeling, with different characters and natures. Unique yet whole and harmonious. Ancient wings unfold with magnificent power. Eight-armed deities conquer all ignorance in an instant with a subtle thought. We are inspired because we want to be, because we are free and recognise ourselves in that freedom. We engage because we walk through a desert that we animate with our breaths. In the past, the philosophers of the Neoplatonic school perceived it as Providence. The great civilizations see in it a solar origin. Thus, the second Mithraic axiom is: “Harmony of tension in opposition”. This was the bow of Artemis, with which the soul was to be erected. They were united in the supremacy of the Sun, which protected the numinous gates and the worlds of infinity. Wonderful ways of understanding hierarchies or ideas of the invisible and the divine were presented. All theology and philosophy, Iamblich wrote honestly, was [and is] a human endeavour. No revelation was ever imparted-this does not deny metaphysics, but reinforces seeing in a different way. This was known since the Parmenid doxa: Mortals have opinions about the divine, but these are only opinions. In theurgic Neoplatonism, participation in the world was perfectly embedded in a rite within a theological structure. It elegantly conveyed what was most significant and essential. Thus the fine intellect of Sosipatra, probably the most outstanding of all the Neoplatonists, trained in the Egyptian, Eleusinian and Chaldean Mysteries, must have been forged by the Sun, the Moon and the planets. The seventh conqueror, the conqueror is the dragon and Artemis, verily. Iamblich, who in De Mysteriis refers to the Elder Races and develops a subtle philosophy, means the personified divine essences. Hypatia, the Alexandrian philosopher and preacher who excelled in the sciences and astronomy, must have referred to something true and attainable – not in vain. Just like Proclus, who classified the chain of being, whether mortals, deified mortals, daimons, heroes, angels, demigods, high deities – he must have had an intention to understand the world. He was no mere cartographer of his fantasies, but an interpreter of the divine in tangible categories. They all understood this flourishing world in one way or another – as long as it was conducive to truth and liberation, it was the embrace of truth.

Without wanting to give the impression of being a chaotic syncretist, it is a notion of understanding that connects and leads to greater insight the mystagogical narratives that gradually measure a complex and diverse spiritual world. It provides ease of movement and discovery, and assembles new gnoses into a whole. In ancient times, it was common to travel from master to master, mistress to mistress, temple to temple — to be initiated into the mysteries, just as we study at universities today. Far too often today, in our Western-centric view, we are static, our minds moving within their boundaries. Confucius wrote, “Those who are well versed in ancient times but penetrate and understand modern times are good teachers.” Timeless mysteries have never lost their value, and modern times need people who understand them as never before. They are not anachronistic triviality, they are alive and yet forgotten.

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Via

„Knowing this <one> thing, that great natures produce great evils when corrupted, and the greatest enterprises are in all cases the most harmful when they go to the bad. — Iamblich in a Letter to Eustathius”.

As far as nature is concerned, we are adapted to our environment, as all nature is, which is shown by it. We are imperfect in evolutionary terms, from the standpoint of utility, for example, our spines are not fully adapted to an upright posture, newborns need to be fed for months, etc. A Hindi woman who has given birth to a child has nurtured it for a few years and then symbolically gives it to the world as a gift. She wishes for her child to excel after her son or daughter enters the earthly stage.

Our existence, which is located in a deep, objective universe, arises in interpenetrated, pre-existing relationships. We are an inseparable part of configurations interpreted by our somatic system, our sense organs, our mind, our spiritual carriers, our cognitions and feelings, which make up the content of our lives.

We are in a biological cocoon that recapitulates ontogenetic, phylogenetic and psychogenetic evolution on planet Earth in a stellar environment, the solar system. We are immersed in this environment and express ourselves within it without knowing how open, essential or empty this space is. We do not know how our lives resonate within the world of nature, planetary and stellar forces. To what extent do the unknown, manifold divine and abysmal factors influence the earthly stage? How alien, distant, dear, near or uncanny it can become. How overlapping, connected or separated the star systems, world systems and their inhabitants may be in whatever form. What is unknown to man, worlds that thrive without bodies, worlds that are in a tangible or intangible form. As united and condensed in great fields of brilliance above the stars, whose power is manifest even in our sun, once praised as the gateway and manifestation of the creative powers of heaven. We are thus in an operative framework limited by our form. We repeat a system of a priori deep forces, deities, ideas, symbols, types and archetypes, concepts, their traces and signs. They are anchored in us and in the world that our race lives through, modifies, focuses and creatively interprets. All this in fragmented, tragic ways, according to the measure that our understanding of ourselves allows, never in absolute numbers.

Only by understanding ourselves beyond the boundaries that lie before us can we expand the territory of possible relationships to phenomena and noumina outside our cocoon. By opening strange forces within to connect with vast forces outside, we inhabit a flawed human perception and yet attempt to draw a map that is not territory.

Then we experiment or are exposed to new meaningful content that gives us greater psychonautic and transcendent, if not terrible, insight. It can elevate us above our own history to see the larger context with a hawk’s eye and illuminate the search for knowledge, for truth, within the safe confines of common ground, intelligible worlds. The appropriation of human existence has been called a treasure by Buddhists, to give it a healthy, wholesome order of expression and to clarify the gaze of consciousness a lifelong task.

And for good reason – human existence with all its fine self-reflective intellectual-sensual aspects and its spiritual interface is a mystery. What a tragedy for humanity that even this worthy birth is reduced to nothingness by chasing after unworthy things, by practicing things that no longer represent humane aspiration. Chuang Tzu wrote that Confucius felt he was being punished by Heaven to lay the foundations for a civilized order. Confucius once thought about a dragon sage and then when he met Laozi, he exclaimed, “Now I have met one!”. Chuang Tzu praised the sages of the true path as “the cosmic clods” who traveled detachedly without evaluating or weighing anything. They were free from the world, as companions of the heaven that lives them out. In the Tarot, the card of the Hangman can stand for a mortal man or woman who has been turned upside down by Heaven. Their roots are planted in the stars, in the transcendent. But who shines in the world, in nature, in the past, in the future?

Hermits guard the star of the lamp that illuminates their path, and thus power, justice, regulation and harmony are carried out into the world with a completely empty, selfless mind. This is the case when the star of one’s consciousness is one with the feeling and reason of the beyond. In divine moments, when all our movements are raised against the obstacles, we arm ourselves regenerated against attackers when we are down. Filling the void of space with the divine, we play out our star and focus with a power that directs the finest of our daimon’s possibilities. Filling our inner temple with splendor, we chase away the thieves, the destroyers, the insignificant ones who stuff us as if we were mere puppets feasting on our mental movements (Anathema of Zos), we grab them all by the throat and drive them away if possible!

Below the sewage and shrapnel of a besieged spirit, above the power of our star, which gives us the will. So that all these who abuse our physical temple, force our mind to move in our autonomous trains, convinced that they live us like puppets, sometimes stealing an instance of our being, but never the genius of the star. At least until we are torn to pieces and our will turns unnoticed into the will of the adversary crawling around inside us. When it is perverted by the adversaries and twisted to our worst, we try to give up the will only when the divine concentrates through us to catalyze it. In the end, we may all break – but what a magical battle it was!

Anchored deeply in the positive void, we dispel madness, terror, cruelty, delusion, anger and ignorance, and uplift the things for which the ancients lived. We try to represent the higher worlds with all our heart and mind. We make a man or woman realize the heavenly vaults and throw the thoughts that do not come from the base into the air, as in a great mission. When it is time to sacrifice the extraordinary, the strange, the terror, we return with a trophy to share with others. We do not pursue our work, we try to make it whole, complete and rounded. And when it is complete and rounded, we engage continuously, as before, during and after, for the world that needs us. Never resting on our laurels, never feeling vain pride of repose, we are always honest and authentic to the forces that have gifted us with insights. All this in order to reduce the desolation and burden of our spirit, which went beyond what the human form should witness. Then we recover sobriety. Let us reformulate it into simple elements that may be more easily conveyed through the power of myth, poetry, analogy, allegory and philosophy.

In other words, all means that reify the symbolic without killing it. We sacrificed our inner milieus in the search for reason. We harnessed the experiences of chaos, madness, rapture, ecstasy, laughter, delirium, sanctity, and derangement. We have contained them and reformulated the process into something useful for the rest. We have tried to create something limited, rigorous and yet clear-sighted. When you see chaos, you necessarily find order. It must be enforced before confusion tears us apart and blows our realities to pieces. It is a humane principle to choose and negotiate new ways and values that best suit our standards. And that is after we have assessed, discerned and decided what their value is for their net impact. It is a greater sign to open such vistas for others while sacrificing our own vision. This is a way into another, renewed hermetic art, made up of our journeys, experiences, perceptions, our interpretations and views. Basically, without the journey, without pioneers, there would be no one to transmit it further and revive the psychagogic principle. But to undertake it, we really have to ask ourselves. How much are we willing to sacrifice, burn, destroy our facade and give up the attachment to our self. In a sense, we are giving up attachment to ourselves to become a fully autonomous, self-directing individual who is selfless, mindful, focused, and at the same time non-violent with their art, like an actor in a dream play. A sovereign metaphysical anarchist with a vision of the world and a greater order.

How much space for the universe and for other beings can we create in the temple of ourselves without violating it? How much can we risk and what steps must we take before we fall? These ways show us the way to sublimate our understanding. To add a sense of freedom in which we acquire volitional, self-constituting powers in harmony with and with the help of the greater things. We move between masks, introspection, hollowness, emptiness, numinous light, stories and ideas, feelings and thoughts. We become animate and animate the other, animate the self that is animate through the other, and allow the self to be animate through the other. In doing so, we retain the sovereignty of the spirit, the senses, the feelings and the mind. All in varying proportions, depending on nature and what we recognize as our Self, the immovable spiritual star. Following Nietzsche, the transformation process in alchemy is lengthy, dynamic and unpredictable to give birth to a dancing star. There are no sure recipes or instant methods. On the other hand, there has not been a single man or woman who has not been recognized for a great heroic struggle and has maintained true honesty in the eyes of the gods. The powers and forces are impressionable to the extent that they lose nothing of themselves. The method of a man is the wholeness of life, in each of its transitions and decisions, attitudes. All victories, glories, badness, stains of the mind and heart are symbolic rituals in the making. Conscious rituals and performances are comparable to magic. All those who imitate others will never know themselves. They are too busy chasing appearances and imitating something they have neither the life nor the fundamentals to understand. Those who are authentic and honest resonate with their inner Daimon, grow through countless transformations, and forge themselves along the way. They can help others understand themselves better, but they can never live their life for them. Neither steal or imitate the genius of their spirit, nor pass it on to anyone else. Do not let this distract you from your work. To gain something ephemeral is not to gain anything. To live a life, a mind, a soul, a heart magnificently, either inwardly or outwardly, is what the Chinese called “being in the company of heaven.”

Confronting total freedom and total chaos, refining order means finding a cosmos of meaning and order. What emerges is an existence imbued with subtle meanings that make it round and complete. We find the answers when we are desperate and exhausted, yet have the determination to show up, to move forward, to become round and complete. to recognize what is useful and what needs to be discarded. To affirm each moment. These answers are neither absolute nor completely true. However, if we trust them and make them work for us, they become sanctified and reveal themselves as sacred affirmations.

On the other hand, despair and terror also teach a complete annihilation of this affirmation. Thus, it turns into a tension between the emptiness and the infinite sinking in the distance from the world, an existential struggle or the night of the soul. To withdraw and enter into the flows that correspond to the form is to understand its meaning and order. When fear is exhausted and one recognizes the whole, one assumes the responsibility of maintaining the works for the rest. This commitment is the strength against indifference. Those who may be torn by misery and have a great vision that permeates the realities of the earth understand beyond their species. It is an ethical and moral education that forges suffering, but it also teaches patience, strength, purpose and ultimately joy. Then we conquer suffering and focus on principles, direction, purposefulness and tranquility. In the end, we may be surprised and confused by humanity, curious about the laws of fate. The terrors and glories of the universe with its mysteries and awe no longer threaten us. We have found total annihilation and stepped into it to find a gigantic woe with our minds. We revisited the stream with fresh vigor to play a game with absolute freedom. We realized what wisdom, measure, proportion and responsibility are. The gods did not inhibit our movements, but only taught us how to fall. Like children, we can learn through mistakes to discern and decide what to do in order to stand upright. We judge according to our abilities and realize what is beneficial for the whole without imposing it on anyone. We have recognized the poisons and remedies of the world, which fruits and remedies are for our humanity. We have recognized what ignorance, delusion, anger, attachment, selfishness and suffering are and what of them arise in variations, variations of vice, and therefore decide to act. We are vulnerable to them at all times, yet remain strong whenever we can defeat them. As life moves rhythmically, we are prone to failure, mistakes and errors. Our mind and heart move along the path. They are corroded by forces that try to reverse our progress. Those who want to block our way into greater realms, in relation to the forces that support us and embrace us with their wings. Sometimes those who oppose us ask a simple question: are you ready? Having a direction that is above mortal life sets things straight as we express this impulse on the earthly stage.


Aims of a magician philosopher

“Any reduction of the metaphysical to the human world is an anthropocentric projection. It is of use if it promotes effects. Likewise, phantasms of the human mind not directly related to objective metaphysics can be imagined realities, but they are not conducive to realization”


— Saturnin

It is the aim of every mystical, hermetic or psychonautical effort to establish a certain personal universe, an individual religion. Then, through contemplation, meditation, action, experiment, confrontation, rite, science and art, one has to find out how it is related to the general relations and the deep laws. Sustained motivation and breadth of attitude and vision and their responsible, limited direction are important. Let us assume that the limited tools we possess can also mask a larger numen that eludes what we can intuit and imagine. It is beyond our comprehension in its entirety. In our ability to self-consciously reflect and elevate ourselves through the recognition of higher worlds, we create a potential. The tools with which Mother Nature has endowed us, the tools we have been given by various powers, are merely tools. They can be addictive, although they come and go in miraculous ways. Thus, such tools can become a disguise instead of serving their purpose of illuminating the path, shaping it. For a tool worshipped for the sake of the tool is never the goal. When the means become idols, the goal is lost. When we are attached to tools that we lose, we lose the meaning of development. Bionic statues, astralistic talismans, fetishes and artefacts are man-made representations of the etheric. When understood as mere tokens, a temporarily enclosed essence, they serve their purpose. They reveal respected aspects of the realms they represent. But the goal must be abandoned for the process to unfold, so engage with the process and dance among its sounds. The world soul must be expressed. Perhaps it is this capacity for self-reflection that is the basis of all mystical science and art.

What we perceive with our senses and our minds, our instruments, the physical, objective universe may be only a deep shadow to study, but that shadow contains traces and concepts for the philosophical eye. It is an inviting field for discovery in a strange game. Perhaps it is an emanation of even greater worlds, invisible to our apparatus in contact with reality or illusion. Once we have opened ourselves to their reception, we begin to question further their particular and general properties, to understand them, and to synthesise our discoveries into a system, if we dare. And we should dare to do so! Let us boldly accept that there is a force, a world-soul in manifold ideas, which pervades this universe. Not the ordinary ones we may experience, but powerful forces that we can see through the lens of a human being. It is a matter of extracting existing patterns by human means and bringing them to an orderly understanding. The apophatic attempt to understand, experience, and reflect upon powers, forces, minds, feelings, ideas, and other modalities of being and non-being is an interrogative quest. It may involve a world-soul that is intelligible through the totality of itself in a way that is not comparable to what humans understand as self-reflection. In individual entities that are often unrealized and dormant until transformed, mirrored, ignited and reflected. Whenever an entity can participate in its mechanics by opening an eye to this existence, it enters individually into this larger stream. In this way, it is permeated by everything that is not captured in a natural order. It is called to awaken with the qualities of a particular being as soon as it is recognised by that being. Within a general force and properly focused and consolidated into a particularity within wholeness or oneness. It goes through a process of refinement, transformation and finally liberation.

We can distinguish two types of mind: the pure Intellect, i.e. the Nous, which is timeless and spaceless and is reflected in the ordinary human mind and feeling, depending on how open it is to it. And a human mind, the ordinary mind that trains, sublimates, destroys, transforms, ages, changes, permeates and decays. This human mind is what the cognitive sciences are concerned with. However, it also transforms other components of the bodies and the passive, receptive souls of a human being, and it is directed by them to the extent that they give away impressions.

The nous in the human anthropological conceptual projection on the world is the intellect, its ideational and emotional aspect is the hecatic world soul. The human mind is elevated by the power of authentic feeling, honesty, intellect, synergy and transparency that constitute creative reason. When it has found a right relationship with the Greater Spirit, a point of reference, it moves through relative orders. This should be done dynamically and skillfully, in accordance with the grammar and deep metaphysical laws, as well as the major transitory forces, the local transitory currents embedded in a greater whole.

By relating time, space and age in their current microcosmic environment. It is masterful to know and adjust to the great change of Opera Omnia by incorporating its movements and laws. It is the job of a magician-philosopher to understand the change and the laws and to support, mediate and help the currents to settle properly. And he does this while eliminating the negative effects and supporting the positive ones. In its uniqueness, it absorbs inspiration and laws and transforms the mind, souls and consciousness. It can be sublimated through psychospiritual alchemy to ever higher orders of perception and reflection. Thus, lower order feeling and reason are refined by higher order aspects related to the nous and the world soul.

In a pleasant environment, the nous is the quinta essentia and the “cloud of unknowing,” while the human spirit, soul, kheper (heart) is an intermediary between the animal world, the generative realm, and the reflective nous that deifies it. By incorporating its profound laws into the great constellations of the inner symbols of life, we weave our garments. Once such completion has taken place, our animal mind may be persuaded by many forces, entities and realities that support or destroy us, perfect or pervert us. They either draw us into their nature, shape us or make us discover our own substance, our nature, our geniuses, our essence, our inclination and — according to our potential — express and shape it. It is our task to support this process and to strengthen the spirit by asking it for help. At the same time we strengthen our life in all its aspects, round it off and make it whole. This effect results from the diversity of natures and their laws, the disproportion of sameness and otherness and their own substance and tendencies to their own behaviour.

The problem of evil is essentially the problem of evaluation. It arises from the tension between sameness, otherness, and natures. A man is captured by forces whose nature falls on his head like a mountain when he contradicts them. He creates tension and turmoil among other natures and substances that are repugnant to him. They have their own perceptions, inclinations, senses of contact with reality, trade-offs, insights, and attitudes toward complicated rules that permeate the worlds in question. To recapture human nature, to redefine it, is like dancing with everything that contradicts it. Either by the law of inertia or by the law of inclination, attraction or repulsion. The only way to overcome this contradiction is consciousness, energy, direction and an unwavering determination. Whenever it is possible, call the help from “above”. The shielding of the discovered, determined rules, perceptions, memories and cognitions, the protection and active work with them acts like a seal on the life work. According to human understanding, evil is not equal to matter or disincarnated malice, but to the lack of formation, principles and humanity connected with the reflection of the finest inner truth, ethos and daimon. The greater the firmness and stability in continuous righteousness that guards the high nature, the more robust is the defense against the concept of evil. The lack of a determined attitude to defend oneself, to overcome vices and defilements in an inner gigantomachy is too often projected onto God, the devil, nature or some other force. But when we engage in responsible gigantomachy, even if our defenses are shaken by anything external that is constantly malignant and destructive — it was worth fighting. The sources of evil may be many, including disincarnate natures, but they are mainly produced by the “kleshas” as defined by the Buddhists and Hindu ethical philosophers. That is, ignorance, anger, pride, envy, hatred, selfishness, attachment, to name a few: in a succession of mutations, variations, kaleidoscopic complexes and accumulations, from which more refined poisons arise, known to modern man in their vulgarity and subtlety. These are not mere words, but hidden dynamics, meta-patterns of the living tendencies of the Karman, in which the seeds of causality take place. A self-aware being can avert and see the roots of such developments through argument, confrontation, reason, virtue and good reference points. Their variations and mutations become a chain of consequences that produce more evil and, like a machine, pull more beings under their influence and produce suffering. Like the golden chain of virtue, the iron chain of vice does not spread symetrically, steadily, and accumulatively, but is a manifold entropy of rise and fall within changeable, ephemeral topographical maps. The problem of metaphysical intervention, or lack thereof, is essentially a confusion of degrees of reality and a projection of “sky daddism,” submission to control. In fact, it is our own act by which we move toward metaphysics, an individual act, not a collective reception or inception. This is because we cannot fully exchange perspectives; it is a subtle cryptography that is part of our self-enclosed existence. If this is so, we cannot share our practical advances in metaphysics with anyone else. We can describe, guide, but the lapis must be found by the person who wants to find it and is willing to do so. The work is primarily about supporting, releasing, commissioning or liberating people who are ready to walk the path. Vocation is tantamount to answering the constant call and applies to anyone who chooses to walk the path. The Chaldean dictum “calling and receiving” is true.

The normative views of the doctrinarian schools are an aberrant sign that reduces the complexity of the world. They are necessary, but only a few have managed to grasp them and successfully destroy the shackles. We live in the world of phenomena, we do not see and yet we are seen. Tearing away the world of phenomena, we see and we are seen. Liberated from the world of phenomena, we see and yet we become invisible to it. Some people are strong enough to keep an eye on metaphysical hyper-virtuality without splitting it into a confusing master-slave dependency. It is a matter of will and commitment. The mind must break through the prisons of perception and delusion, gathering all its parts until it pierces the veils and spheres that imprison it. Theoria is the work of the discerning mind and feeling, preparing and dealing with all kinds of intellectual endeavors in the world of art, science, politics, etc. Theurgy is its sanctified practice and transforms the preparation of the theorist into a theurgic soul. This is a process of transformation of the mind through learning, education, virtues, training and critical thinking. Then it is raised and transformed alchemically along the nature and character with the help of the invisible worlds. The soul is educated and learns its potential and actuality, its possibilities and abilities. The shaping of the inclinations, nature and thus of one’s daimon opens the gates to expression, freedom, inspiration, play and duties.

When we give the spetacle a human face, we may be a part of what the Middle Eastern concept describes as lila — play. It may also be a larger illusion called maya in the Asian Orient — the spinner in time. In it we can take three positions. We can consider the universe as something hypothetically evil. This position creates a negation and keeps us trapped in opposition to it. It is a conceptual mental trait that psychologically creates a tension that keeps us trapped in dejection. Understanding the phenomena that the mind constructs and refining them as modulators and rhethors of consciousness and the soul makes us responsible for taking charge of our feelings, emotions, moods, inclinations, mental habits and creations. We are informed that we are participating in a movement that disciplines the mind, even when inner psychic dynamics or opposing forces twist it. It is about standing outside the mind and observing it from the outside. It is about understanding when it needs to be freed from afflictions or molded as an organ for contact with this world and relate to the world. It alternates between recognizing its emptiness, the illusion, to free it from self-liberation, and accepting that it is a real entity to strengthen its action. Likewise, our mind, which is receptive to greater orders of things, becomes attuned to that order and opens to great essential spaces that refine and sublimate it.

We can also see the universe as something good. By seeing it as part of a greater being, it creates an affirmation and draws us to it in constant attraction. According to the law of attraction, we are too satiated and tired of change to detach ourselves from it. As a result, we are ensnared by what it has to offer until the first dismissive feeling of suffering arises.

The middle path is that of profound detachment, guided by our individual daimon. We still operate within the world, but we are beyond it. The process of finding these laws is not easy. It requires an active discovery of correspondences that are not necessarily static and must be reflected in us artfully and dynamically to a degree appropriate to the form and our evolution. The worlds circle, dance and move. When we succeed in assimilating them, we act with the world of greater currents and events, while the currents invited into us flow into our creations and into the world. The point is to focus the world through us, to set its currents in motion. We tune into the laws of life and attune ourselves to recognised, higher orders of being. The faster we expand and purify our perception, the deeper the insight into change and the wisdom in responsiveness.

Drawn to what we love, we become clothed in the garb of those things. We can become obsessed with the object of our well-being. It is an ability to move through the field of action and dominate the field. In doing so, we never claim victory for ourselves. A rapid movement through one’s life, catching the rhythm of one dance, then another, then another, with no time to fall. When one stumbles, one learns to recharge, take a step back, move forward, and dance again. To sharpen the mind, to be receptive to feelings and to engage, to confront, to always move freely in all aspects of one’s life, to be fresh as a phoenix. We do not freeze reality, nor do we bind time, except for the immobility of inner truth.

It is said that “Buddha attained enlightenment with the whole world”, that is, his microcosm was rounded and completed. This is not to say that the whole world was enlightened. It means that he penetrated the world with his enlightening insight and thus broke the chains of the world. He liberated the world and liberated himself. Once man is fulfilled, he pushes out his mask from the world and his life:


“I regret to leave such a beautiful world” — were the words of an old professor. Whenever this infinity is in love with a form, it takes off its mask.


We understand it when we experience pain and hope, when we are torn into agony and released from it. Tormented, harassed and tempted, struggling and surviving, acting and holding still, we know. We see more, we perceive all movements and changes, we feel more, we perceive. We check our thoughts and inclinations and protect the experiential performative knowledge we have conjured, and hold on. We continue with the struggle until it becomes an easy game. The shells of attachments and illusions that blind our minds are torn away one by one. Oh woe! New ones appear to ensnare us with their charm and guess whether we will see through them or not, to test and try us. Considering this life as an instrumental game, we become detached and never deny the rhythm of life. Waging the battle with joy, we move between despair and affirmation. It is a duty to penetrate the world with greater insight. We can analyse the entire contents of this universe and beyond. We can understand it to a limited extent, but if we attach an absolute essence to these manifestations for even a second, we will be captured. It is a never-ending path of balance between life without negating it, death without running away from it, and above all the world — without denying it, permanence and immobility, and responsible freedom while embracing it.

Basically, life expresses everything. Everything is a moving scene, a theatre of shadows. When we are caught up in the scene, playing the actor without sobering up, we stay on stage until we realise that the audience and everyone else has left. All we see is darkness. With a suspended skull in our hands, we become petrified and frozen. It is a testimony and a memorial to dead things, a tombstone to the whole spectacle.

As sons and daughters of man rediscovering their spirit, we thought we were serving the world voluntarily, committing ourselves to it, fighting for its sake. Half the time we live our lives, the other half we decondition, de-indoctrinate, free ourselves, run from the hells. Even when we saw the gods, cosmic chaos, fire and order, we turned our gaze away from them to devote ourselves to our fellow species and the hidden worlds of the earth. to serve and liberate suffering, injustice, blindness, ignorance, despair and pain. But when did we lose it, withdraw regretfully? Were we trapped in battles with ourselves, with our demons and natures that perverted our minds? Trapped in separation from the world — and thus at war with it, rebelling against each other. Was it a matter of creating the necessary discord to reintegrate and unite us? Or was it due to a lack of discipline to control our wild, ape-like minds? Have we lost the golden thread by which we can speak to and through all, and replaced it with petty opinions? This may be true, but it is utterly unwise and hostile, for it shatters hearts instead of growing wings. Was it to reflect, to encourage critical thinking, to create order out of chaos with small tactical moves and strategic shifts on the worldly chessboard that refuses to obey its own rules? Is the effect of misery ever judged by the motive, the cause? Or do we see every ruin as a past palace or just what we are, but how do we admire the ruins of dead things and are never amazed at the ruin of people.

Or, while waging a war against those whose interest is based on unjust power, influence, domination and delusion, have we lost all sense and set ourselves ablaze as dissidents? And as dissidents were slandered, ridiculed, branded as demons and devils until we changed sides and wore the robes of darkness?

We dreamed of great things and were punished by the little things of life, while the breath of greatness clung to our hearts and minds like a curse. Then we hopelessly resigned ourselves to them and tried to shake the foundations of an immovable mountain — everything that was wrong with this world. We never agreed with them. Under the agony of a great, penetrating vision that led to fierce compassion, strength and resilience, we made the decision to rise above. Determined, we used the smallest means to revive our dying hearts and dead minds. Equipped with the resources we were allowed to gather and the ability to engage while we were masters and seers to bring heaven. While we were devils and liars to others, we carried hell on our backs. We brought light and torched the darkness of ignorance until it extinguished our flames. Our past is deep and wounded, it was pure survival, evolutionary adaptation, and we hide our sources of pain in unfathomable ways. Under the guise of innocent smiles, foolish madness and vicious hatred, we allow only a few to drink from it.

Courage was first shaped in battles and encounters, then it became a mere habit. Later, miracles and numinous apparitions ceased to be impressive and became merely an indication of a seer’s path, an emblem. Neither approve nor disapprove of our movements and instructions. They recognised us for what we were, are and will be. A pure tool to nurture hope and compassion, a focused commitment. Sad reminder of how far this world is from greatness in the smallest movement and the strongest breath. A reminder of what cannot be undone, cannot be written, cannot be taken out of unjust history. It can be silenced with laughter, friendship or love. We avoid building a fortress between our happiness, our fears and the world. The path with the gods requires struggle, despair, and passion in equal measure to calm, joy, reassurance, rest, and balance. But is not it all for a purpose?

We are resistant to brute force and poisonous thoughts, illusions, indoctrination and brainwashing and survive. By straining our focus and concentration, we remain steadfast and determined to break through unwaveringly. Our minds are perverted and put to the test every day as our defense mechanisms gradually become ineffective. We are robbed of our power. As we participate in a game of contamination describing this being, we cannot allow our minds to break down. Cold and vicious, darkened, we become silently numb, angry and restrained. After all, what we have gathered in the course of our struggles has strengthened us, hardened us, and made us who we are. Yet, we have never been without help. Every step we took with growing determination was blessed, protected, strengthened, tested, controlled. Against those who contradicted our essence, for whom our very existence was a cardinal threat. Or so we appeared in their perception. The chain of causation is also a chain of pain, delusion, anger, but also of knowledge, liberation and eudaimonia.

Everything has consequences, and the causal laws are complex, their sources multiple, because we are victims and perpetrators, slaveholders and liberators. The seeds of events that have endured for centuries emerge and mingle with our minds and hearts. They act, react, and shape entire worlds. It takes effort to dissolve a toxic burden, to cut the iron cage. To free ourselves from chains that bore into our innermost being as the seeds of new events sprout and take shape now and in the afterlife.

Aesthetics

(…) “and finally through a juxtaposition of beauty with ugliness in a paradox where it is revealed that an artist who represents ugliness with more skill creates something more beautiful than the one who represents beauty poorly, because the artist’s skills convey more Truth and Good in the ugliness represented. Thus ugliness in art can be beautiful because it shows us how much can be lost and also expresses why that matters through an appeal to our emotional understanding”


Lawfulness must be sought in the atoms and even deeper, induding our own atoms. From these depths, the ethical and aesthetic judgment reacts to the finest variations. That is why injustice usually appears as ugly.


— Ernst Junger, Eumeswil

It is what captures that hidden law of a reality that is felt with a sense of understanding, respect, and awe, and that can be both full of terror and full of greatness.

In this respect, the high realities of the archetypes, the essences, before they were given a form in tokens, can be represented as ideas, as beautiful constructs of powers and forces. The task of the artist and the artifexa is to find such connections and reflect them in the mind and deep in the throne of the heart and soul. It is a cathartic, alchemical task. The idea of beauty flows where there is a prepared scene in which it can unfold. The vulgar, the ignoble, the unrefined obscures the world so that it cannot be seen. Art that captures these threads in the hands of a skilled person who has a flair for the reception of beauty and its interpretation is a truly aesthetic representation of an idea.

This should not be done at the cost of losing the beauty of the various crooked forms, the diversity of nature and chaos. These things, too, struggle for dominion over the soul of the magician’s heart. These things also try to shape and teach it, if their teachings are not rejected. With the suppressed, unpolished chthonic man, no stellar image can be born. With the flat daily image in the heart, no nocturne can be composed. As long as we remember that all forms are a representation of emptiness, no grotesque macabre will repel or distract us. On the contrary, we can try to form a picture of the idea of the metaphysical idea of beauty. In this way we can capture deep laws in art, just as the music of Pythagoras and geometry reify the music of the spheres in the theology of the Tetraktys.

In accordance with this thought, symbolic hermetic rhetoric is a necessary discourse that abstracts deep reality into human aesthetic reasoning. So that it is less obscure and closer to the heart. However, there is a danger of superficiality confusing aspirants and, instead of initiating them, breaking the symbols and producing mere signs. There is also the danger of doctrinarianism, where the living teaching dies and the experiences become a mere clue.

The Hollow Man, or the undrunk Godhead

— Do I contradict myself? Very well, then I contradict myself, I contain multitudes I am large. — Walt Whitman


Forced equality is the death of character and feeling, of spirit and ethos, of individual, authentic genius. In the name of equality and concentration of power, the most vicious imaginings have been enacted. The feeling of equality embraces, it leaves no one out. Everyone finds his place of his own will and in accordance with his nature. It is a promotion in which everyone expresses the genius in which they find themselves. It is not about establishing the old power dictum where people are disadvantaged in favor of a possibly corrupt, unjust government. It is about finding a harmony between excellence and mediocrity, between talent and drought, to find an appropriate task and commitment to one’s abilities. This does not exclude social mobility and acquisition. This attitude promoted the merits of character and organically absorbed others in this ethos. The promotion of enforced equality creates inequality and injustice under the guise of fairness. In this environment of petty jealousy and resentment, conflict and competition are valued more than cooperation. — Saturnin

An expansive mind is broad enough to admit diversity. There are large and small things integrated into a consistent and meaningful whole. A pervasive insight that seems contradictory to others can be seen as fragmented and fractured. It is like a game of chess in which an opponent, an arrogant beginner, thinks he is playing with a mere amateur. He will soon realize that a master has prepared a simple trap for him by thinking several moves ahead. He can let the arrogant beginner win without losing control of the chessboard by predicting all the moves and making deliberate mistakes.

The need for compassion is characteristic of a greater mind. We cannot know this spirit when we live in separation; It lives our joys and sorrows through and through. It lives nature, chaos and order, powers and forces of the indivisible universe.

"A monk asked the moon reflected in the mirror of a lake: - What is that which the Mu Masters speak of? - The moon answered in its reflection: This monk was never there."

This is what some understand by a deity. This is what some who attained the deity, only to abandon it, reflected in the midst of their turmoil and became intoxicated with it. At least, that is what they preached. Sometimes they mistook themselves for gods, drunk on their ambrosia. Depending on the time, history and age, they preached their own vision embedded in a figment of the socio-historical episteme doxa, pistis, setting. Mistakenly, they assumed it to be universal. These prophets made the mistake of shouting “truth!”. Mystics, intoxicated by the universe, shouted to the heavens with great joy. They thought that their projections were confirmed by everything. The higher beings may take the form of human beings, but they are understood only to the extent that our senses, knowledge, ignorance and perception allow. Torn into the transcendent world, away from the world into which they were born, they are still creatures of nature, obeying the laws of nature. If there is such a thing as true omniscience, it is to unlearn oneself and dissolve in everything. No human word or knowledge can grasp it, but only interpret the figment of an experience. Hypophets, interpreting, inspired oracles, losing their limits, are like translators to catalysts. The awakening of divinity carries its own risks. The association of any divinatory content is associated with an ego dependency interpreted through a psychic projection. This does not deny the experience, but turns the truth in it upside down. An approach and an apophatic approach among the hypothetico-deductive considerations that bears fruit is tantamount to a realized act, but it has nothing to do with objective truth. It is an elaborated pattern that works and makes the understanding a little more rigorous and precise, but never complete. The best theurgists, magicians and thaumaturges were well-trained men who knew their limitations.

The revival of the deity within is a risk. The association of contents with an ego dependence, contents of a psychic projection in summit experiences is a minefield. Only when it is discarded, as in the Zenistic “discarding of the body and the mind,” is unity found in the whole world, which in separation somehow relates to individuals in henosis. These mortals are an echo of this unity of the quinta essentia, which calls to break away from a fettered illusion that confuses itself with the truth. Then there is a fragmentation of this unity into the embattled fortress of a deluded madman. It is not easy to convince him to descend and examine what truth there may be in his revelations. But only from the standpoint of this unity can we try to participate in the relative orders and their cosmic topography. There is the realization or the unfolding to the macrocosm in true synthesis. There is the deception or buckling into the microcosm through separation. Truth and falsity are a negotiation and an agreement between parties, affirmations and negations. Beyond their conventional utility, they are empty. There is something else. It is the inner truth from which power arises. It is subtle and educated, wise and perceptive. It is not to be confused with fanaticism, conviction or faith. It is a confirmed essence of knowledge. As if the mind tries to penetrate to this unity, but all projections confuse the unity of essence and overwrite it with psychic contents. We can associate with certain roles. Often the psychotic tendency tends to evaporate into associations of grandeur in mania. In cases of depression, it degrades to “inferior” forms of life in involuntary self-flagellation.

Psychosis is nothing but inflation, deflation, accentuation and over-aspectuation of the mind in distorted proportions. It has both biochemical, environmental, inner millieu, biopsychological, sociological and spiritual aspects. A normal mind does not explode into psychosis as a permanent disease. There are so many factors that lead to a mental disorder that the shock causes ripples and dislocations in the person’s overall behavior, feelings, personality, and subjective states of experience and perception of the world. Psychotic and mystic can often be both characters. It depends on the way they deal with information, perception, belief systems, cognitive systems, thoughts and intelligence. In short, on the whole mental environment.

It is the confusion of the archetypal role with an identity that seems like a vocation. Jesus believed he was “son of the archons” (Nag Hammadi Library), he was a Gnostic Essene who confused a spiritual experience with his belief systems. The experience can occur independently of the beliefs. It takes precedence over the doxa, the opinion about the divine. All too often, people feel that their belief system is confirmed by a peak experience or a spiritual experience that has nothing to do with their beliefs. We confuse the phenomenon with the person, the belief, the abstract. In this sense, unity sings for us all and is connected to us all. The intoxication of desire is found in the inner truth of a man or woman who wants to break the chains of a projection. As far away from the illusory screens of the worldly theater as possible. It is the imploding content of a conceptual and empirical world that, metaphorically speaking, separates the star from its manifestations and the universe.

Identity is only one aspect. The shells of mental and physical self-images we carry in our minds make us feel real. When a mind fragments, it can reassemble itself on another level. He gets rid of the self-image when he hollows it out to become hollow. He quickly rebuilds the self-image from memory, otherwise he would become unconscious. Is it possible to be beyond the mind and consider one’s mind as separate? Can we enter our mind to wear its illusions and conditioned images consciously and relaxed? It is about living one’s own mask and letting others live it.

Unwavering loyalty to one’s incorporeal self, the divine Other, is the goal. Even though we are only toys and puppets, we enter into a conscious relationship with everything we encounter, integrating nature, nurture and control over ourselves. We carry ourselves for the purpose of communication, to secure the sense of necessary selfhood. To reflect, affirm and deflect other personalities and natures, not to dissolve ourselves in them. We cannot live in the void, but to conceive of it as real is quite another matter. When we have rid ourselves of all illusions, the void wears masks, the mouth of the cosmic void and the stars sing through us. The core, if we must have one? Neither body, nor spirit. It is the world soul that carries itself in expression and individualizes itself in the course of ontogenesis. It merges through the resurgent, reverse spiritual ontogenesis when the work is refined, ennobled and completed. It never is. The mortal and his angel are separate and yet inseparable. They are interpenetrated and infused by each other during life, meet and separate again. Their genius is mutually impressive. They are both susceptible to change, undergoing metamorphoses shaped by us and the gods. In the end, the daimon retains its superiority, and one day we will meet our own.

Linguistics of Selfhood

To think after we have spoken is foolish. To think when we speak is imprudent. To think before we speak is mindful. To speak reactively is thoughtless. To speak thoughtfully is discerning. To speak inclusively is wise. In public, good speakers command the entire audience in such a way that the average persuasiveness of the speech influences most of them to feel that their needs are being met, while the rhetor influences the audience in an intentional way. In private, good orators penetrate the thoughts of others in an empathetic way and conduct the conversation in such a way that the desired function of communication is achieved because they know each member.

The use and abuse of language. Those who master language are generally free from its influence, both emotionally and, to some extent, cognitively. They master it through silence. They speak the words deliberately, conveying concepts and ideas in ways that are appropriate for the audience to enlighten, illuminate, and help them. Language users are easily manipulated, enslaved, deceived, threatened, or persuaded into extreme folly. They can be seduced by the most blatant contradictions if they do not master at least the basics of semantics, pragmatics, rhetoric, simple logic and semiotics. When silence contradicts words and has more to say, it should be listened to. No charlatans, no disincarnate voices, no malicious people should command over our minds. Both the winged powers and the great deities communicate through sublime ideas, inspiration and the greatness of authenticity. The content of all languages is known to them, and the talkativeness of the earth is transparent. Words should be used consciously in communication. Whether in written, recorded, thought or spoken form, they should be disciplined first and foremost. The mind should be persuasive, skilled and mastered in the silent language known as Gnosis Arretos – to communicate with the greater worlds. Words were not made for cowards, nor for name-calling, slander, deception and misdirection. They were not meant to spread ignorance and low, unworthy values, but to strengthen character, inform and enlighten others. Those who are passive prisoners of words in this world dance on the strings of others’ will.

The structure of a language, its grammar and function, manipulates and treats abstract things by reducing them to a sequence of symbols. By imposing its innate architecture on the content of meanings, it structures thought processes according to its rules. If the structures of logic, syntax, and function were to disintegrate, most likely the mental sphere that connects them would disintegrate as well. This could be evidence that the logic of any language conditions the thought processes. There is an underlying metasystem that enables the acquisition of languages. This mechanism is based on the separation of an act in which a fragment is extracted from the whole and given a label. Symbolic labels are shared intersubjectively and evolve into an advanced communication system. The sequence of symbols, words, is bound by rules that generate only as many probabilities as the logic of a particular language allows. Message exchange is possible to the extent that we understand a common system of rules that are transparent to both parties. As an included stochastic process, the probabilities of occurrence depend on past events and a contextual background that delineates and defines the information from a transmission of observations according to the function of the communication.

Plotinus believed in Nous, a conceptual land beyond language. Nous, the higher aspect, conveys concepts; the lower belongs to the senses, memory, and imagination. Logos, a mediating factor, the phantastikon or imagination that receives and transforms impressions, was the vehicle. An act of remembering is an act of reshaping or creating in the imagination. To enter the land of imagination through the inversion of the act is to find relationships beyond language and words. In a sacred language of silence, echoing with sacred sound and meaning, the gods speak.

The process of idea formation is a process of synthesis or resolution of a thought equation based on a set of data (memory, knowledge, perception, experience, intuition) that strives for logical, creative and rational continuity within a given framework. Structured, existing knowledge serves us to limit the phantasticon of thought. If the phantasticon interferes too much with the cognitive process, it does no harm as long as its symbolic function is understood. Synthesis may be associated with the reward center. Intellectual hedonic technique is an acquisition of such a habit, it is based on solving the synthesis in an optimal way, not necessarily, but preferably optimal and correct. The pleasure principle here leads to the nearest resting point because of the economy of cognitive structures. Sometimes it takes a conuterintuitive overcoming to arrive at a concept or a new idea. In the symbolic reality structures and the processes of resolving thought equations, the emphasis is placed on penetrating reality without superficial conceptions. By understanding, we release energy to satisfy a satisfied intellect. Discipline and the ability to construct abstract concepts are required to go beyond the apparent world. All of this depends on cognitive tools, scientific training, creativity, education, and the ability to escape the imposed linear thinking imparted by regular education and socialization. To explore the geometry and architecture of thinking, one must begin by exploring non-linear dynamic spaces as the architect of one’s own cognitions and thinking. The first skill in thinking outside the box is to notice the structures that dominate it, to be aware of them, and to know that they are finite and often flawed. An attempt to tweak the structures, to experiment to see how the cognitive-empirical content keeps falling into them, is beneficial. As long as the solutions are consistent with the consistency of existing ideas and knowledge management systems. One of the guides is intuition. It can be an unconscious, irresolvable synthesis for which there are no data sets and which must be explored through associations. Then, vaulted in cognitive content, they can be triggered from a different angle. In this sense, resourcefulness is an alternative, unexpected way of looking at things. The language of ideas is a way to specify general concepts and perceptual orders in order to communicate without the barriers of language. The principles upon which one builds the interpretive foundations of experience are the entire structure of the thinking style. From this experience we conjure up the scene of the exchange, either by breaking it down into smaller parts or by perceiving it entirely. It is never a complete view, as it involves immeasurable subtleties and vast chasms when trying to describe a strict perception. It is a process of perception by exclusion, it should serve an instrumental purpose to achieve a desired view. Upon this we build a system of exchange between experiences and certainties, fallibilities and pragmatic aspects of the knowledge produced, it informs the process of understanding. Where reason is defeated, intellect, imagination, feeling and intuition become the main intersection between intersecting ideas and interpretation.

There is no sacred language as such. All languages can be made sacred by exaltation, just like all symbols. To bring out their magical meaning by sensitive, deliberate symbolization is an act of compression into utility. The music of the Pythagoreans and the instruments of antiquity sought to capture the wondrous hum of the universe in harmonies on obvious planes. Later music has sounded and harnessed various currents and forces through its expression. A perfected language is that of intellectual, soulful silence, which contains all the hidden factors that we try to convey with our limited abilities, forms, thoughts and feelings. Trying to translate it into different magical languages depends on the flexibility and mastery of words and our abilities. Poetry has more to do with symbolic magic, at least in written form, than programming languages. Philosophy is an original sense, a formal aspect of the poetry of the world. Its only purpose is to leave signs that, when reverse engineered, can lead to similar insights and techniques in others.

Reflections

The Western world generally subjugates the materialized, reified image. In doing so, it too often replaces the subject with the idea. The delicate tension of difference breaks down and is replaced by the idea. The subject is seen as the primary object of the mind to be investigated and concretized. The Occident is more concerned with transformation and construction, and moves away from the Idea. The idea is often seen as too metaphysical and not concrete enough to be of practical use. The Occident, then, is a civilization of application. The Orient tended more toward the tension between the idea and the mind. The application of techniques to develop the psychogymnosophical aspect was emphasized. Emphasis was placed on speculation in a non-pejorative sense, mystical and philosophical exercises. Both worlds constructed different relationships with life. The Occident is concerned with linear progress, the processions of the ages. The distant Orient focuses on a circular necessity within which the events of the world take place. The West suppressed the difference. Civilization populates the mind with abstractions created by the manipulation of matter and resources. Even ideas are treated as reified products of extensional observations. This has led to an almost complete replacement of the idea by subjects, by the transparency of the visible world. Transformations within individuals and groups became bound by processed ideas. Everything else was relegated to metaphysics. Western man creates from the idea, but confuses creation with the idea itself. He reifies his product and mistakes it for a total expression of the idea. The subject is endowed with an absolute, essential separateness. Gradually this creation populates the minds, censoring the idea. Its world becomes a sum of such reified abstracts. Then it changes in different constellations and variations. It becomes self-created and gradually binds the mind to reified subjects through the fabric of such constructs.

Such constructs are later modified, mutate, and evolve, or they continue to evolve without any particular knowledge of how they work. The subject of the idea becomes a human being. No longer is the human being the master who guards the idea and its expression, but the subject becomes the master. On this basis, a construction of conditioned reality, esthetics, perceptions constitutes the world. The mystical traditions maintain the tension between the spirit and the idea. They are not concerned with making it finite and perceived as an absolute unity, as often happens in the first case. Rather, they are concerned with illuminating the vision that is constantly expanding and permeating the mind of the mystic. It is not a matter of holding on to any of it, but of delicately presenting the world as an idea to the mind. There the mind mediates rather than conquers the world with its reified knowledge of it. From this different way of looking at the relations between the world, different attitudes towards life arise. In the first view, one treats life as a property filled with absolute, reified, essential reality.

We often oppose it with the subtlety of the undefined, invisible, imperceptible abyss. It arises between the real, known and the mythopoetic unknown. It arises whenever the structure of reified ideas overturns the determinate finitudes in rejection of statism. It introduces the chaos of multiplicity. In the process, modern man is psychologically damaged. He freezes the image of the world that refuses to submit to the status quo. In this sense, a synthetic, constructed entity of a system of reified ideas invades the mind because it no longer relates properly to it. It forces the mind to live a synthetic constellation of entities. The creator becomes the created, which is dominated by its own descendants. A distinction must be made between groups passively programmed by such social entities, mediators (educators) and those who program such entities. Depending on their work, self-programming allows us to metaprogram from the outside. The macrostructure displaces the microstructure. In order to perceive it from the inside, one must break out of it, that is, reprogram these entities. To observe and separate from them outside their work, one needs a metaphysical third party. This enterprise seeks to subvert psychic entities by transforming reified subjects into hypostasized objects. It thus requires a higher point of reference, i.e., a meta-physics. A mind in itself cannot escape a spirit if there is no transcendent reality. It is not a purely speculative operation. It has a real effect on the psyche, which is always carried in a symbolic form.

The return to mythopoeia requires a detachment from the world of the reified absolute. It bridges the gap between the real, the existent and the subtle. It enlivens the gap and gradually closes it as the metaphysical idea and the mind reunite and adjust perception. When the actor is the played and the played becomes an actor. When the actor does not confuse his role with an identity and does not claim this mere role as his own, forgetting that he is an actor. Thus, most of us are immersed in the ideational webs and simulations of our inner universes of abstracts and identities. Subjectively, we instinctively automate our reality until it becomes known and fixed. We participate in the automated narrative machinery of intersubjective exchange. Intersubjective programming of intersecting millieus in internal universes open the way to communication. Intersubjective webs of meanings and beliefs are woven into the fabric of individuals’ inner milieus. They depend on actors and agents involved in the process of spectra of psychic narratives.

The world of absolute, deep truth may be inaccessible to the human mind. Information is related to the phenomenology of perception. They are contextual and therefore deal with relative, conventional truths. We may be closer to feeling absolute revelations at times. But that does not mean that we are closer to them at one time or another. Realization or reflection is also a model of experienced perception; it is neither complete nor infinite. It is interpreted, even Buddha made interpretive comments about his enlightenment. There is no universal spoken language to fully convey it. It is never tangible and is a personal gnosis rather than a common gnosis. It may be reflected in the intellect as a complementary essence of the individuation process, but it is never fully known.

The law of observation states that the system we observe always adapts to fit people’s narratives and beliefs. It does not change objectively, but it is in the eye of the observer, usually an ignorant observer. We create our own reality, but not in the solipsistic sense. We can redraw the maps of the world to some degree, and therein lies the small demiurgic activity. In diversity we can discover deeper coherent rules that allow us to move through the world with greater freedom. For human consciousness, the reality of the past is constantly collapsing, behind a gaping abyss. The future is constantly being rewoven; we are merely a point in time, moving on a time that does not exist. “Very deep is the well of the past” – wrote Thomas Mann – how can we imagine the infinite future. Apart from the fact that time is a manifestation of power and energy and radiates space? That human perception linearizes flashes of events into hierarchies and sequences? If every instance of eternity is its totality, then every moment contains it. It is perfectly sacred.

The Observer Effect

A great man, a great woman is one who does not fulfill his or her nature according to his or her whim or petty life. It is someone who carries the expanse, the power of the moving spheres, the worlds that transcend the mortal. From that point on, they express the common greatness in the divine chaos of their life and soul. These are beautiful people. These are true people. — Saturnin

“Sia” was the hieroglyph for perception in Egyptian heka (magic). Perception, or its conscious displacement, is extremely important when moving through magical spaces. The formation of the mystical mind is both an attempt to strip away the conditioned territory and a refinement of perception. By supporting this act, we enable shifts that reorder content, structure, and execution. It allows access to dimensions and realities that are impossible and unthinkable. Those whose minds become interpreters, hermeneutic muscles, engage in the surveying of the possible. Depending on the stability and breadth of the observer, such shifts of sia open up new perspectives of interaction with meta-dimensions. Various parallel worlds and dimensional layers of beings are interwoven. The degree of interaction with these phenomena is the factor that engages us. The degree of mastery one has is the influencing factor. The degree of persuasion and resistance is the factor of will. Whether you are actively influencing a stream of magic, facilitating a passage through the magical catalyst, or inhibiting its growth, it all begins with perception.

Worlds that seem non-existent become true, powerful and beautiful, or terrifying when you explore them. Therefore, this rule cannot be extended only to human perception. It can be any being interacting in this way through different orders of perception. Through the ability to adjust to other worlds, it perceives them. Since the realities resonate with the individual mind, they can be isolated as subjective. In other words, an individual is attuned to a world, it is not the world that is attuned to an individual. not perceived or experienced. Since the state is case-specific, it cannot be observed under experimental conditions. A hallucinating psychiatric patient sees, that does not make seeing less valid in his reality. One can dismiss it as a hallucination or engage in it. When psychopathology tries to brand any extended perception as a concept of illness, it is a feedback trap of psychiatric paradigms. A mastered “second sight,” for example, does not contribute to distorted views, but allows one to gather more information about the world. This can then be used for practical purposes from a magician’s point of view. Modern civilizational scripts are inadequate for understanding such interactions. “Ghosts and demons” have been relegated to fantasy, and the new song of progress mocks them. It happens that “ghosts and demons” can conveniently use this progress. For example, I once watched a VR -farm of Japanese people watching porn, a psychological experiment. A digital-pneumatic libido circuit triggered their lust and arousal. A succubine immediately connected with the generated sexual energy and milked it at will. Sometimes people who spontaneously open themselves to such changes become insane. As a result, they are referred to psychiatry. Of course, it can happen that sensitive people fall into fringe areas that do not correspond to the general view, but are really psychopatological. Both religion, New Age and sectarianism are a trap. Without understanding the occult laws at work, one is helpless to the beliefs. I do not claim to be free of bias and cognitive error. I only claim that my model explains certain things better than others. Modern, widely used scripts offer no way to alter perception other than through drugs or entheogens. Ways must be found to train them without reliance on psychoactive substances. In this way they are not used as a recreational activity, but mastered, consolidated and used. It is a way to divide the fuzzy scripts of reality into many models and remix them while maintaining order and sanity. Moments of transformation of consciousness, the development of a transcendent function allow interaction with meta-dimensions. This shift in perspective begins with choices and beliefs that open the possibilities of perceptual changes. The imprints of these changes remain as a kind of “lock pick” for the worlds accessed with magical tools. Measurement occurs in the act of observation, in which an image emerges that responds to any action on a superficial (untrue) or effective (true) relational basis. The point of effectiveness is the successfully introduced formula through terms that reflect true representations. The psychic constellations, the embryonic consciousness, are redeveloped by the Sia rescript. Anomalies of Sia paradoxes trigger the point where we can acquire Siddhi by imprinting them in our soul. Dao is alchemy, De is granted by the heavens. To merge Dao and De halfway is the goal. The imprinting of a structure, a logical system, a syntax on Sia, its constellations, shifts its network and recalibrates it into a clavis. The loosening of psychic structures and the recomposition of complexes necessarily invites other contents and inclinations. This is the horizontal mode of intrapsychic operations. The vertical mode is built into the structure of the depth of dimensions or “metaphysics”. The former is purely psychological and alchemical, psychonautical. The latter transcends all possible human formoids of mental and physiological aggregates. In the sense that part of our psychopneumatic abilities gain competence in the larger web in parallel with dissolution and action in larger forms of consciousness. Our mind can handle this quite well if it is prepared. Physiological limitations prohibit acting fully consciously on extra-physiological and extra-empirical levels. When we create a multidimensional act, we control only some aspects of it, the rest is reinterpreted by the appropriate dimensions and the world. In a sense, we are only as competent as our mastery allows, and totally incapable of higher resources without intermediaries. Intelligencers, entities, messengers and emissaries of other worlds negotiate and mediate our persuasion. Ultimately, it is the imprints of our spiritual consciousness that are transformed.

Process of Thought-Discourse

Everyone sees only what he wants to see, everyone recognises and understands only what his perception and experience allows him to see. Beyond that, we interpret everything back into what we know, but never beyond that. — Saturnin

Each act of narration is characterised by the linguistic and psychological function it plays in representing the world. This is done through a representation that defines and delimits meaning through the very act of representation. The act involves either symbolization, speech, writing, representation, thought, or action. Its style, intent, motive is defined by a contextual framework. It takes away or adds possibilities of interpretation and communication. Depending on what is established in the universe of discourse, it applies, negotiates, and agrees upon.

An act of imagination is understood as painting a picture with senses, affect, cognition, reason, and general synergy. It is identified by its volitional, passive, active or intuitive functions. Thus, it generates a mental representation. Depending on the tools used, it causes the shaping of the relationship. The relationship is defined by rules that describe the synchronicity between the mind and a particular object of imagination in relation to the world. In this sense, a mental act establishes a relationship between a larger environment of events, patterns, and the mind. At the same time, ways of manifesting this imagined world are elaborated, suppressed, or shaped. The effective application of mutual observation leads to real relationship and representation. There is a gap between an act of imagination and the represented entity. When it approaches in the universe of conventionally true events, a correspondence occurs.

Manifestations that connect events with intersubjective intelligibility set in motion a causal chain of functioning. If it conforms to the deeper grammar of reality, it is an effective act. Otherwise, it becomes a void act and represents a fantasy rather than an imagination. It is not meaningless, but it belongs to the realm of aesthetics and art rather than application. However, these realms can overlap and intermingle. In the magical theatre of life, a performance, the realm of expression contains rites and rituals. Whether they are commemorative, repetitive, recycled, and creative depends on the act. Playing with movements and gestures, words and actions, silence and stillness, trance and consciousness is a demarcation. It tries to capture and delimit the macrocosmic territory through microcosmic events. An act performed in a magical sense adds an extra dimension to the above. Through intention, concentration and imagination we sacralized it. Normal acts do not have the necessary qualitative method, commitment and concentration to become magical. The purpose of ritualised existence and spiritual training is to gain that very meaning.

Each work is individual, in this sense it is impossible to modulate the consciousness or repeat the same steps and processes of a mind. It is impossible to reproduce an individual imprint and perspective in the same way. To shape one’s geniuses so that they shape us. “The truth is within, gnothi seauthon”. This effect probably depends on a sequence of changes in consciousness and perception that facilitate the key. It is like painting a work of art, a round mandala. When it becomes an essential type, it is fulfilled. Its token can be destroyed, while its type is indestructible.

Capture a Moment in Time

I stood in the night, broken and cold, looking again at the stars. I heard in my mind a silent, polite, unspoken thought: do you want to play, to live? Look, dance, rejoice, take part in human affairs, you deserve it! — he tried to make me happy, for my face was contorted into an unnatural, tired smile. With great reluctance I nodded my head for a “no”, distant, fully understanding my situation. I liked these moments of honesty, of surrender. I loathed myself with hatred and malice, until I began to love them. Lesser possessions of the mind, creeping decline into trivial vulgarity. Petty revanchists over unworthy things of life. Those torn moments of devotion, of pure spirit and unwavering concentration, as heavy as a sledgehammer. With a slight feeling of a dead tear of withdrawal, empty impersonal compassion and a painful longing, a thirst for infinity that I liked best. It was my best acquaintance. I was born from the dichotomy, in the tension of pain and mental war, of resignation and despair, of chaos and disturbed masks, sacrifice and burnout. I know nothing else, survival, retribution, slaughter of enemies. Let them bleed at the altars of bloodthirsty gods, let their souls burn in agony! The desert of silence in the storm of words, then philosophy, meditation, esthetics of the forbidden freedom of the heart. Make me a fighter — but there is no one to fight, least of all myself. This prolonged misery was survival, not struggle. I never let myself be made a martyr or a saint or called that, I would despise that, that is a choice, a poor choice. I was concerned with war and its effects, overcoming with strength and cunning So let me remain a wise man, an upright fallen son of the sun with the ruins of my love. Revived by her, I loved her with all my debris and dedicated what was left of me to what can be saved and perfected! I thought with a Spartan king, “You revive my happiness and my will to live by throwing me up like a doll and forcing me to be happy and committed. How can you force someone else to be free when they know they are only a slave to circumstance?” I may have sacrificed everything I had in this life, but I do not want to go back to the wasteland I left behind, the ash land. I want to live for them, if I may — without separating us from the world. He nodded his head at me, an ancient hero carrying my body, winged and armed? Pagan angels, heroes, demigods. So you do not want to dance with the gods? — he asked sullenly and silently. My wish is to take them and become eternal. I hope it is not a selfish wish, it is an honest will to leave. We will stay here and be everywhere, we can become a power, a vortex of consciousness, timeless, spaceless. A part of a greater fiery spirit that will descend and wear human masks, alien masks, unknown masks of the world, to shed a moon tear.

I liked the old Hellenic Gnostic ideal, it was more mature than its Hebrew counterparts. I will be her Bythos, the deep depth. She will be my silence and idea, I will be her truth. She will be my mind and my feeling, and so I will be her life, she will be my word, I will be her union, she will be my youth. I will be her unshakable steadfastness, she will be my pleasure. I will be her happiness, she will be my comfort and my smile, I will be her eyes and her faith, she will be my comforter. I will be her hope, she will be my love. I will be her intelligence, she will be my wisdom and my awe and praise amidst the stars, I will be her discipline as she will be my perfection. Thus we will descend as little Isis and Osiris, in the shadow of the great gods. We will wear masks and exchange roles to comfort the despairing, to make someone laugh, to appear in different places and at different times. We are both tired of life, we have both gone through agony, and all ties to this world have been cut. We are living in the death of duty and sacrifice, our veins are dried up with poison. In the midst of destruction and battle, yet we are not the chosen few who are tested in battle and are the best of minds. Tested and steeled, hardened to commit to the gods and the world. To execute the justice from which all power springs, in a light, rhythmic way. Strong as thousands of falling swords, to raise them ever higher, against the falling worlds, in death, until Ragnarok. Called to dance between soulful dragons and ignorant mortals! “Closed in a cage of subjective suffering, his suffering was objective, pursuing mature choices.” — This was a recording fragment, captured in the powerful depth of understanding.

This is the moment when the complexity of it all speaks with a single voice of sudden understanding through a single focused sense. And is not a single recognized means enough to defeat an army of delusions, to shatter all armies with a single cut? As infinity recognized with excellent precision and formulation or an idea, a trace, a sign of eternity is best suited for the instance of a universe. The given aspect of the whole, or a person. Then it is the wisdom of the universe that is suitable for the intellect of the recipient and paves the way for a change and a reaction. It wears a transparent mask that is immediately recognized by every aspect of the universe with which it comes into contact. Has a mask of the Divine, a little figment of your imagination, ever “spoken” to you? Be it through silence or through its myriad manifestations? You are a part of it, you awaken your own divinity. The choices you make restructure the entire fabric of reality. It is a-deterministic yet wholly causal, the accumulation of perception and the expansion of consciousness. Driven by self-reflection, repeat the entropic shift of the infinite period of bifurcation on a metacosmic level. Through chaos and order of the magician’s soul. It contracts in the place of a limited spirit enclosed in a nervous system of an organism that reflects the macrocosm in the microcosmic spirit.

The hidden deities choose their masks according to the resonance and synthesis with the wholeness of the observer when he is mature. In accordance with the deepest needs of the audience, their face is most clearly revealed when the separation and alienation from infinity is removed in a single moment, in one breath of sacrifice. Exhaustion and resignation that bundles the whole universe in a perceived moment, a gesture, a voice that perhaps once in a lifetime recognizes the voice of the universe. It can be reflected in the simplest things, as if that one thing were speaking the totality of everything else.

Every instance of the universe actually contains its totality. Thus, every moment of pure inspiration springs from the totality of what a mind is capable of focusing and understanding. What he can conjure, evoke and catalyze. Then, with the power of its intellect, it processes thoughts, knowledge, perception, memories and understanding. The world is constantly unfolding, we merely mature to perceive it. We inspire each other timelessly, insofar as we can stop being stubborn and self-absorbed and unleash the creative forces of the universe. We seduce them to dance with our Atman. In essence, every instance of time can be inspired, but the power that emanates from time is trapped in form. The form of illusion imprisons it, and perhaps the effort is to free the power from the prison and consume it. This is done in accordance with the cycles, which are the deep laws. The metaphysical world reveals only an aspect of itself that one seeks to understand. It is undisguised only insofar as we are willing to receive it. Nature likes to hide, hide and to seek her out!

Relativities

In recognizing an order, note how the mind, being, and consciousness are already entangled in existing relationships. There are six cognitive errors that can be committed on many different levels. The nascent mind and consciousness are already trapped in a set of relationships from which they should completely detach in order to become free, as the yoginis and vayrayoginis knew. However, in a world, a certain environment, it means to be aware of these relationships in order not to fall into traps. When one is associated with a particular order, one can work toward understanding it fully. In the meantime, we often commit the following mistakes:


A) A false sense of objectivism, which in the extreme negates relative existence, and orders that are interrelated. This turns the mind into a solipsistic projector that moves freely through selective scripts, ignoring the existing orders and finding itself in an effective void of negative freedom. Thus, it is a false freedom through the reduction of all orders and ignoring them, creating a mental construct that denies the mind even its limitations or freedom ab nihilo. This creates a false perception in which intersubjective communication leading to greater knowledge is impossible.

B) False sense of relativism, which in extreme cases reduces existing beings, equates relations between them or negates them completely. In this way, the possibility of various relations in which the mind enters is denied, and one returns to the false sense of objectivism.

C) False sense of subjectivism. In the extreme case, one tries to conflate the inner maps of the world and its projections, replacing the true relations with false relations of entities and orders. In this way, one projects one's own vision onto reality, which refuses to respond to such violations (although in some cases it can easily provide confirmation for such illusory states through deception or delusion).

D) False understanding of absolutism, in which a particular rule, view, or phenomenon is generalized ad infinitum, thus expanding a range of meanings and spilling over as a projection onto the world. This ignores the fact that the general can be subdivided into an infinite number of subsets of the particular, which may be complementary but also contradictory and sometimes mutually exclusive.

E) False sense of perspective, in which the volume of one thing, which is relative, obscures the essence of another thing, which is either relative or of higher importance. In the first case, the loss of perspective at the root diminishes the magnitude by something infinitely lesser; in the second case, a lesser magnitude diminishes the perspective of an infinitely greater one.

F) False sense of materiality. One thing may be represented by infinite masks, but another thing may play that essence with deceptive or self-deceptive images masquerading as said essence. The perception freezes in the deception of the essence, while it is caught in the perception of the intrinsic existence of the illusory essence and grasps it as true and real.


Basically, all these traps refer to the conceptualized phenomenal world. The radiant void does not contain them because it cannot be conceptualized, but it is worth understanding them in order to eliminate them.

A man with his own measure, within the microcosm of his meanings, can discover the things of the macrocosm insofar as he can mirror them. But it is not the world that bows to the understanding of the human world. It is human perception, imagination, that must bend to the absorption of higher worlds only insofar as we can think about them. The masks it wears must often be uncovered. For it does not reveal itself easily. There are these masks that can often be deceptive, hiding greater things from the eyes of those who cannot distinguish between illusion and essence or penetrate the illusion to see the essence behind it. It is a fundamental mistake to exchange this view of the mystery schools and turn the reference into a literalist interpretation in which man and the earth would be the center of everything. These human-centered cosmographic references were developed to give us a tool for understanding the otherwise human forces. Similarly, the geocentric models were developed to facilitate astrological reference and the heliocentric ones as true astronomical models. Neither should be static, for motion with the wing of the galaxy is another law to remember in astronomical and astrological configurations. Too often this symbolism is misunderstood as if the world is human-centered, it is merely canceled out by human perception. Pure powers and their reflections - ideas that must not be reduced to mere anthropomorphism, but their emanations are significant in the individual sphere, according to the scale of a human being. The invocation of living symbols such as gods and goddesses as unities and their aspects. The powers were there first, people have matured only slowly to understand them and to describe and participate in them according to time and age and their psychic development. We also multiply some of them, shape and mix them, create them, describe them with poetic myths, legends, sometimes precise, sometimes superficial, but equally symbolic of human psychic constellations. Sometimes we join them, taking our joy and sorrow along the way, because it enriches us. And in diversity we find unity, but what is diverse is not symmetrically different, but has its own topography of being, its own rhythms and its own dynamics. Every symmetry is a measure, a chain of dependencies, causal chains, a hierarchy of an established order, while every order is a measure of the above symmetry imposed on chaos. Here man often commits the error of absolutism, in which he extends ad infinitum the fragment of a divine nature discovered in him. This makes everything a human spectacle of the universe or, conversely, a spectacle of a deity or deities, without considering that in the gradation of powers our distance is canceled only by a common particle pervading everything. These ideas, which permeate everything, permeate the human world as living, active forces, and it is our duty to understand and participate in them and their manifold expressions. If we turn a deaf ear to them, fail to address them, we are excluded from participation and collapse under the weight of our own islands, isolated from the rest.

A fly that catches the eye obscures the view, and its relative size can cover the whole world, much like narrow-minded beliefs. A huge shadow can cover a star, or a mind can be shrouded so as not to see the stars, even in a cloudless sky. This creates an impression of grandeur. But the extent of the universe, including the star, is still there. In the first case, the loss of perspective at the root reduces the magnitude by something infinitely smaller. In the second case, a smaller magnitude diminishes the perspective of an infinitely larger magnitude. It is the same with beliefs and narratives. Some beliefs can act like prisons of the mind, some beliefs can hide bigger things, and some diminish the bigger things into smaller things or turn small, irrelevant things into bloated giants. Just like the stories we tell, procure for ourselves, and retell.

Below are other things that might be worth looking at, noticing, and realizing what they require:


§. That which is subjective, that which is intersubjective, that which can be objective. §. That which is shared inter-subjectively, that which is unique to the subjective perception of an individual
§. That which is perceived in a similar way, that which is not interchangeable qualia
§. That which is internal, esoteric, intermediate, and that which is external, exoteric
§. That which is intensional, that which is extensional
§. That which is common on a deep level, that which is different on a superficial level
§. That which is a local rule, and that which is a deep rule
§. That which is a general law, that which is a relative law, or a particular law. §. That what is a deep grammar is what is a superficial network of event-moments
§. That which is a loop, a cycle, and that which is interrupted or discontinuous
§. That which is a paradox to be understood, that which is an anomaly or an instance
§. That which is directly causal, causally synchronistic (a-deterministic), or that which is an interrupted event. §. That which is a deeper thread of events, the general picture, and that which is a sequence of superficial events, the visible picture. §. That which is realisation, that which is delusion. §. That what is a self-induced image (hallucination) or an evoked image (illusion) without effective reality, that which is really seen and can be essential (manifestation), that what is an evoked image (imagination) coupled with essence (noetic imprint), effective (true representation) or non-effective (false representation). §. That what is tested by one frame of reference is true, what is tested by another frame of reference is false, what is true in both cases, what is false in both cases. §. That which is a personal reality tunnel with its associated meanings and beliefs, that which is a meta-reality tunnel detached from personal reality constructions and projections, that which is the reality tunnel of others, with its associated beliefs, meanings and reality constructions, and the bridge in between. §. That which is an honest basic experience (deep transparency), that which is an impression (superficial imitation or illusion), that which is a deception (illusion trying to replace the basic experience)
§. That what is trust, what is negotiation, what is cooperation, what is distrust and rejection?
§. That which is absolute and general, that which is particular and occasional
§. That which is essential (deep relationship), that which is without foundation (false objectivity or facade relationship)
§. That which is structure, and that which is merely its content
§. That which is the same, that which is different
§. That which is a pure idea, and that which is corrupted conceptuality
§. That which is a simple dharma, that which is an accumulation of them. §. That which is an essential being, that which is a facade appearance. §. That which is anthropomorphized by the psyche, that which is detached from human perception.

Those rare moments of aha that sum up cosmic revelations according to the measure of the man or the woman who succumbs to the feeling that something is extremely complex and transcendental. They can be embedded in a simple correspondence here on earth and are resolved in a satoric flash. That we, as animals intermingled with greater things, do indeed have the capacity for self-reflection and so can reflect on the stars. In this respect we can clarify perception and fight for its preservation, against that which tries to break us down into its own nature, its own vision, its own religion, its own ideology. Did Pythagoras know that his system of harmonics and geometry could perfectly represent the rise and fall of the entropic forces of the Monad as a flawless symbol arising in the complexity of an ideal meta-universe? Or is it arrogance on the part of the author to assume that this is true? But how infinitely small is this thought when it is conjured up in the mind of a human being, how imperfect and finite. Does this mean that we can try to understand everything through representation and correspondence? This is definitely not the case. We can reduce the action of certain laws to the human world and stick to this infinitely smaller image to accomplish such tasks. But to understand the world as it is is simply a rarity for us, perhaps realized by the Buddhas. Nevertheless, there is nothing in the world that cannot be reflected in consciousness, for it lives on consciousness; the mind is something quite different. When the mind and intellect learn by correspondence, it teaches consciousness and transforms it. Then it holds the impressions in memory as it recognizes the laws by which the world operates, shifts and increases perception, and it grows into the greater mind based on these laws.

From an observer’s point of view, it is the danger of objective emptiness or conceptual separation of the mind from the orders and relations in which it is already immersed because of the law of emerging consciousness. In this way, it is an antithesis of the realized emptiness known in the Eastern schools as sunyata. It is a conjured emptiness, as a belief and view that has not matured into realization and often implodes into either nihilism or eternalism, as Nagardjuna contradicted such views, which are an over-extension from the particular to the general. There is also the threat of doctrinaire belief systems in which mental constructs lead to self-censorship, slavery, and negate the possibility of moving through relationships and orders once recognized and discovering their relationship and relations through individual work. It is a matter of deep grammar, relative grammar, and the way consciousness moves between relationships and is grasped and represented by the mind is an art and a science.

Scientia Magica

What distinguishes a fool from a magician? The former puts his faith in a feigned nonsense and expects results by repeating the movements of the magician. He is convinced that he has mastered them, even though his fundamentals do not allow for progress. The magician trusts his tools, which he has developed through years of intellectual, pneumatic and magical work. He knows that they sometimes work, that they always work, or that they do not work at all. He is aware of his fallacies and cognitive distortions. He knows the risks of delusion and insanity that can consume his mind. He knows the risks of inflation and megalomania. He also knows the risk of memory and investment in what brought about his change. He does not lose his faith in the processes, ceremonies, and actions and watches the changes inside and out. The fool is never successful in bringing about change, either internal or external, but quickly dismisses the whole matter or pursues it blindly. One is stranded in the desert and calls upon the sand dunes to obey him. The latter raise the sand with the power of the aethyrs to bury the fool under the sand.
- Saturnin

The hypostasis of the unconscious is the metaphysics of disturbed laughter, agony and ecstasy, terror and awe. Depth psychology is a reified unconscious of metaphysics pretending to be psychonautics. Psychonautics is unconscious metaphysics from the inside out. Pure metaphysics is a reified hypostasis, that is, a substasis. It is the fusion of ezocosm and exocosm in consciousness that helps to illuminate the portion of what a human being is or can be. The organized religious systems, the magical systems and the recreational psychonautics are very superficial. To try to force the whole into categorical identities is to force a biopneumopsychological monster into a corset and pretend it grows like a bonsai tree. It is necessary to organize, but apart from its usefulness for mapping noumena, it does not represent true relationships. They are still better than scientism, psychologism, crude materialism, or naive realism, but never preferable to science and secularism. Both religion and psychiatry are modern paradigmatic cages for metaphysical anomalies. We can find a certain obsession and genius in science, art and magic. Hold your breath in the deep to catch your breath in the stars. Return to Earth with a purpose.

Magic as science and art is an ability to bring the anomalous, the paradoxical, the impossible to the understanding of philosophical eyes. It makes all worlds possible, orderly and necessary. Moreover, it enables us to act within their recognition, depending on what these worlds allow.

Thus, sometimes in the play of the dreamnets, we are carried away by ideas that go beyond them. Neither do we flee from this theater, nor do we desire transcendence. Neither do we love it for what it is, nor do we capture what ensnares us in its beauty. Hectically running back and forth — where is the peace in that? To be in between. To be on the journey, detached, engaged. This phenomenon, this illusion, depending on the situation, tying and untying from here to there and from there to here. Destiny cannot be written with one’s own mind, individual fates are rarely malleable. Fates inevitably take their own course. The devil of dilettantism hides in the details of one-sided observation of the greater things. He tries to fix this perception in a hurry, this is where the restless running begins. When all aspects are considered, it leads to confusion! The integrative ability of a single mind is not enough. Peak experiences are mostly unified, magical actions happen between this unity and the gigantic content that fills the space in front of the performer. The inner sense takes in that which is finite and infinite. That which lies playfully in between, never fixed but not flickering either, in robust, deep silence or in the rhythm of movement — what else is there to see?
In all this, do not be drawn into observations, creations, distractions as monolithic truths. Neither those of others, nor those of you, the first is a masquerade, the second a self-deception. Take the time again and again to look at a branch of a tree moved by the wind. See the smoke disappearing into thin air, the transience of all these phenomena, the transience of all states of mind. Then perceive the sameness, the oneness that unites all these phenomena. The gesture that permeates them in an unfathomable mystery. When the particular reflects the general, this state of unity becomes perceptible again. In the distance, even more distant — and then becomes fragmented again and disappears into insignificance. Go on, get it back! You have not lost it, it has lost you, you have slipped away from it!

Anyone who engages in any form of craft or art does not become a practitioner unless he practices. The practice of life does not begin with learning how to live. Often we do not know how to live, but practice it out of necessity. Every art, every skill, every science, every craft requires such an approach. Sacred paths of high magic or personal magic, any form of willful negotiation or imposition on reality, psychonautics and getting to know oneself is a special kind of craft. No one will try to force another to enter it. Truly, it is the most barricaded and fortified path, of which there is even more advice not to do it. It is the most conscious decision one can ever make, one must fight for it, persevere through it, memorize it, develop it, balance it and round it out. You learn to master life and magic. Without mastering life, no one will master magic, but will quickly become a puppet of one’s own mind, emotions and projections. Not only that, such a practitioner will openly invite influences that will abuse an untrained mind. He will prevent any development by playing with his mind, emotions and projections. Untrained in recognizing obstacles, illusions, deceptions and intrigues, he will easily become a victim of himself and then of everything else. Eventually, one becomes the laughingstock of all the aspirations and ideals for which one has lived. It happened to me, and it happens all the time, but I do not rest on my laurels. Never take anything for granted. Treat discouraging and retrograde factors that eventually plunge us into the despair of failure as renewed motivation. On the one hand, they can taunt us or impede our progress, whether by nature or design; on the other hand, they can teach us. If we are willing to develop a hard mind, which is often insensitive to things that most people break and are afraid of. This is achieved under constant tension and stress. We multiply our intelligence through constant training, seeing situations and immediately penetrating the depths of their environment and character. Where other people would only see the surface, we see a larger machinery. Develop principles and standards to stand firm along the way. Temporary deformities of mind, senses and affect can and must occur. We sacrifice most things that other people live by and love – the path is open. This is not to discourage anyone. But it is not an invitation or a promise to anyone beyond what they are capable of. There are no promises.

Standing on an empty street on the outskirts of my hometown, I stared up at the starry sky and said, “The monoliths spark us home, light years away, so many unknown world systems thriving around the mighty stars. An intelligencer was dispatched from Jupiter as it rose in the glow of the moon. By night he was reminded of the numinous by distant stars, by day by the home star. If we perceive the worlds of numinous fire, as represented by the suns, in the vertical metaphysics, they justify the power of the movement of the galaxies. A huge shadow pretended to move a star, and I politely suggested to discover the powerful pulsar that was parsecs away. The Egyptians wrote letters to their ancestors and sent them to the stars that were in the field of Yaaru. In horizontal, objective science, this space seems cold, eerie, and full of terrors. It is. In so far as we hypostasize it proportionally to metaphysical space. In metaphysics, it is as divine as it is cold, terrifying and gigantic to our little being. Even if we have only once felt the extent of extreme space and the weight of atmosphere and air, interplanetary zones and cosmic void, while stranded in a small organism – in a human body. There flashed majestically in the night sky a distant being, all in silver, nobly drawn features of an elongated mask, a lord of the various beings, triumphantly ascended. The comfort of this reality, the ports are the result of the domination or the illusion of domination of this world. In space, we are much worse off than an old ape-man in the wild, unexplored nature. And yet there is a mystical participation of the old ape-man, and there is a cosmic participation that runs through our young race as well. At the omega point everything is the same, space does not exist, everything is either absolutely terrifying or absolutely divine in a cosmic and chaotic way. E pluribus unum, the monad is absolutely honest.

Let us assume that we know nothing about magical phenomena. We are equipped with basic regular knowledge and relatively sound critical reasoning structures. When we encounter an anomaly, we notice an instance of it, but how it comes about is unknown to us. The anomaly may not be believed, annihilated, or discarded, but it remains in memory under good conditions. When more anomalies occur, we can create a small structure with multiple nodes by three instances or examples. We see if our theory is falsifiable, we look for hidden factors, we look for hidden intelligence of phenomena. When something is tested, we consider what the conditions are for it to work, if it does not work, and if it does work, how did it happen. We may choose to discard the theory as a whole and dismiss it as either coincidence or, at best, synchronicity. If we have more events to imagine the structure, we have a solid law with a solid structure with three nodes or examples. Then we apply what we know, or the episteme we acquired earlier, and our cognition to compare how they might interact. Suppose a very weak law that we observe in a sea of other laws unknown to us. Either we project knowledge of this law onto all the other laws without understanding them. Or we suspend our judgment and find that other laws are in play because the one we have is not sufficient to explain it. Astronomers who try to find another planet because the calculations do not fit first imagine something and then calculate. Therefore, we observe and isolate other events in the same way. When we have two or more inductive laws, we can derive the general framework and do top-down reasoning. Whenever this is not sufficient, we induce new laws. We build on a top structure that explains further events in an approximation of what we already know. We eliminate contradictions when they are irresolvable, find solutions and extend or change paradigms. At least until the system stabilizes. After a while, we have a set of laws that are reasonably related to each other, and produce a new episteme carved from experience. Equipped with a trained cognition that explains situations, we can thus relate to them properly. Then we establish a cognitive-behavioral response through training that turns us into practitioners. By observing cases that begin to work, we are not static. We apply the mind to creative solutions and begin to engage with the tested framework and simulate or actively work with the results. All in all, it is never robotic, magic is about recognizing patterns of laws that are not necessarily static, and within the larger patterns we recognize, we give them content through art, through creativity, through imagination. Therefore, the scientific method is good for structuring patterns of magical laws, albeit ad hoc, but a complete fiasco when it comes to using magic creatively and trying to explain it along the lines of ” same answer or method every time.” Repeatedly testing experiments and getting the same results is also out of the question. Therefore, probably no one will ever be able to prove to someone else that they concentrated enough energy to conjure a lightning bolt two years ago. Not only would that be futile, it would be an act of prostitution from an ethical standpoint. And “proving a point” is neither an honest way to deal with the language of the gods, nor to be respectful towards it.

Note: This is just a practical aspect. We are moving in pre-existing conditions where many visible and invisible orders already prevail. They can contradict our understanding, deceive us or promote it. But most of the work lies with us and our intelligence and acumen in understanding. When we are gifted by our highest teachers, we strive to understand and get to work. Otherwise, we end up as spiritual shrapnel, idiots, madmen in delusional castles or insane. Everyone is called all the time, but who chooses to walk the walk? The decision of how we respond to this calling is ours.

Hidden Psychology

Men are caught in the unconscious search for a complete fusion with the object of their absolute essence, which happens to be the divinity outside, concentrated within. This search is the cause of all metaphysical longings, which turn into surrogates upon surrogates. The object is sought by a vague and ambiguous subject. It is this refined nature that becomes its star in sublimation. It is the conspiracy of ideational forces living as the supreme downward projections of synergy that some confuse with a theological God. This is not to deny the metaphysical aspect of totality. Nor does it mean that everything is a projection or a figment of the imagination. There are notions that liberate people in their relationship to them in continuous casts of metaphysical radiance. The prisoners in Plato’s cave move away from the exploration of their species-specific condition. They prefer to replace this search with the great spectacle. - Saturnin

Our mental continuum and topography can be compared to geographical areas. Mountains made up of standards and principles, discoveries and new frontiers. New mountains to climb tower over us. The valleys of habits, of the known, of the explored, of the fundamental are seen from a distance, overlooked from above. There are riverbeds of common habits of thought, emotional and instinctive drives that have taken hold in our lives. Used waterways and unused paths, some dried up, others catching the first spring water. There are winds that move through the land, touching something with a bright breeze. Another day, a hurricane, a magnificent storm. There are magma flows and volcanoes, release points that are flammable or burn everything in their path. There are earthquakes and catastrophes, collapses and unleashed forces, untamed energy. There are oceans of our pain and glory, all the extremes and experiences that are unexplored and forgotten. There are caves of unexplored desires and forgotten things. Chthonic and telluric caves and waterways with monsters and terrors. These are better left untouched, for when they are explored, the chaos and order of which a man or woman is capable comes to light. The art is to master one’s mental continuum. To sit on the throne of consciousness and give orders to the servants of all senses and thoughts – that is to be truly self-governing. Likewise, this throne must gather its troops to defend and flush out the enemies. When resistance arises, when our wholeness is besieged, it is necessary to strengthen and arm ourselves. When it is necessary to reorganize, we retreat and withdraw in a controlled manner. In this way, habits take their own course, which relates to the Ch’ien (Heaven). The idealized genius or individual imprint is born when this map is strategically processed in a great synthesis of perception. Those who resonate with the movement and reference points of the true imagination and the approximations on the map come into possession of the golden mean, a philosophical stone. Bad habits and patterns are recognized as toxic, measured against what has been discovered to be beneficial in relation to one’s nature, the world, the Other, and net effects. Moreover, there is an attempt to find a measure of happiness or contentment in contrast to what has been discovered. The deceptive flow of bad habits and tendencies. These are conditioned by the perception of interactions between cause and effect. Causality is understood as the joint occurrence of perceived events in the mental sphere and interdependent solutions. For example: suffering, pain, trauma, indecision, constant torture, unjustified, irrationally received punishment sublimate into psychopathy, sociopathy, resilience or a nervous breakdown. Such experiences imprison us in their moments. Perspective shrinks. We either freeze in self-destructive or murderous and aggressive states, or we learn to re-centre, re-focus. A self-defence mechanism of multipolar focus on different things and flowing through the damage we have suffered. We understand and clean up the hurt psychic elements, at least as long as they do not become too devastating. As long as they do not imprint too strongly on the possibility of overcoming them. And that is before they put our mind in an irretrievable state.

One establishes principles by understanding them. One internalizes them through constant practice, maintenance, incorporation through application, and warding off annoyances and obstacles. No matter how many times we fall into the perception of others as something different, something beautiful or evil! We should get rid of the false conscience and the memory of our mistakes. Instead, correct ourselves according to our ethos. We are solely responsible for maintaining our work and correcting ourselves to keep our ambitions and standards high and straight. We are not responsible for others’ perceptions, their belief systems, and their way of seeing us in any state. We change, others change, and each moment shapes their “ideas about us” and “ideas about ourselves.” We change in different states, our minds are influenced by myriads of things. We hold on to our consciousness and strengthen our will so that we persevere. The soul envelops the heart, the body and the mind. The mind envelops the body, the spirit envelops all that. What grows into the mind can deform it, destroy it, subvert it, sabotage it. Similarly, emotions are biochemically controlled and therefore susceptible to influence by the mind or spirit. In magical actions, the spiritual potency, will, vision and focus envelops the mind, body, emotions and senses. It envelops the most important component. I define it as the “condensed totality of our existence, concentrated by a trained mind into a single concentric point through which everything flows.” It is our daimon, our spiritual pneuma, physically located between the eyebrows, above the nose. It is felt as a strong focus of energy. In Hindi, the amplified Ayna chakra is marked with a bindi or pottu point, it is the same as the pneuma in the Gnostic traditions. This “hidden wisdom” is immersed in the greater things of the world, the world soul, it is the densest individual point intelligible with the universe. This concentric point is alchymically born, bathed, polished, imprinted and strengthened. It is the mediating point between the spirit and its daimon, the Holy Guardian Angel. He tries to raise the mind to a higher level of being through several siddhis. Thus, it should wrap itself around the higher faculties of mind and feeling through conscious effort and direct itself towards the Self through inclination. This point of refined totality enables us to gain a spatio-temporal advantage in the generative world. We are in contact with great things that are above the animal mind, the generative world and the deformations that fall above it. By governing ourselves from a daimonic level, we govern our animal self.

We may try to understand the phenomena as separate entities, but that is merely a symptom of being lured into an illusion. For the nascent mind is already embedded in complex relationships. In order to free itself, it must go down to the basics and dissolve the entire network in which it was embedded. In order to reintegrate itself in a previous state – pure consciousness. Through the mechanisms of perception of the external subject, which is in contrast to the developed self, it only creates the appearance of separation. Probably, however, selfhood was initially a construct that arose between observed subjects and the subjectification of the self in relation to those subjects. Then it was distributed in the logic of language. Similar to twin mirrors in front of themselves. Multiplied, the image became a process separate from the registered phenomena. Even then, the perception of separateness is quite fuzzy. For are we separated from our thoughts, our senses, our mind? Without the mind and a mind that can relate, we could not assert our existence. We could not philosophize, reason, or strive for metaphysical knowledge. It is necessary to develop one’s selfhood, an authentic existence, a self-affirming separation. One is not torn left and right by the world, but must mature, individuate and metaphysize one’s existence. Another return from separation to unity. An infant cannot understand the intellectual deity on its own. Perhaps intuitively, in his play, which is complete. In his spontaneous frame of homo ludens, as a mysticism of participation. Only someone who is aware of himself and has understood the process can get out of the relationships and create an inner space for his development. Moreover, he can work consciously with it without being torn apart by all the influences that act on his mind. It is a construction of complex relationships embedded in ever larger contexts. It is a matter of being outside one’s own mind in order to assess the patterns of one’s mind’s mental continuum from an alternative, pseudo-external point of view. The thin dividing line between the “us” and the “world” is really just a semi-permeable membrane in varying degrees of proximity or distance. What finds its way into the territory of our universe of meanings and discourse? What is the territory of the “knowing” and thus becomes personal, near and dear? Or, on the contrary, what is so far away that it is “unknown,” not ours, and distant? Thus we absorb the world into our selves, as carnivores of conceptual maps. We conquer new territories by identifying ourselves with this world. We repeat the same plays from childhood. When our favorite toy came from outside, was possessed by us, when we played to establish a certain relationship with that toy. Too often we think it is something fixed, like our self. Here we see man’s ability to claim that something impermanent and ever-changing is actually something unchanging and permanent. However, this is a matter of remembering the self and maintaining its continuity, a conjured image of the mind that is in no way real. Only by developing such a sense of relationships and interdependencies can one separate oneself from the process that produced selfhood itself. First it acquires the ability to recognize the different shapes, colors and tastes, and it develops the sense function, then it begins to form categories of things. This is done following similar patterns to name things, but it is still not separated from the objects of its perception. Later, through the acquisition of names and the perception of objects as separate entities, it begins to realize that it can constitute itself in separation from objects. In this way, it establishes itself as the subject of the process of perceiving objects, and here grows the sense of selfhood or the consciousness of being an individual. Later it becomes imbued with identities, in-groups, out-groups, roles, and status. Here the individual grows into patterns adopted from mentors, culture, society, and peers. The process of individuation is a way of asserting oneself as part of this process. And yet it is something more, for here too we cease to be a subject of the process of perception. We become an object of which we ourselves are the subject – we consciously form and shape our individuality, we choose our paths, and we mature in our choices.

To understand how a mind works, you must understand how extreme states shape its dynamics into clear patterns. Then try to show how subtle states modulate regular processes. When something is amplified, it is much more visible. Transgressive, peak, and anomalistic experiences emphasize psychological functions to the extreme. Then they can be observed in such states. How the functioning of a physiological brain and nervous system, apart from the neurological, electroconductive, bioelectromagnetic and biochemical structure or ‘hard wiring’, is altered by the means of energy, soul, training and will. How nine souls or various components of the totality of spiritual vehicles rest on the organism, are modified and corrected. How the non-local consciousness, the daimon, and the local consciousness immersed in the mind are mediated and operationalized through perception, memories, senses, and insights. How it leads to transformation and evolution in relation to the order and network of connections in which it is embedded. It can be a direct key to understanding the source of experience, its domains and dimensions, and a general outline of a new theory of mind. The attempt to shed new light on the sea of energy and consciousness in which it is immersed in the multi-layered complexity of a topography of its being. It would enable the conscious use of transcendent resources and a more conscious participation in the world. It would enable effective communication with spaces and dimensions that are seemingly inaccessible to the eye of the beholder at the present level of understanding, but exist nonetheless.

Each particular mental environment, which includes moods, emotions, feelings, cognitive framework, instincts, and circumstances of interaction, emphasizes the individual aspect of a mind. An external source, which has its own character, situational nature, is to be distinguished from the personality core and daimon. It is something different from the developed spiritual character of the individual or his personal geniuses. However, what is dormant and hidden is transformed by encountering a new situation, a confrontation, a mental simulation, an induced mental state such as trance or meditation, or by real events. To know oneself is to know one’s nature, character, true will, direction, or rather their extent and range as they fluctuate. To know the little God within oneself means to find common ground with the world soul. It is therefore easy for an underdeveloped mind to confuse the automatic, conditioned attitude with one’s true will. One can confuse an induced reaction as homogeneous with one’s own authentic movement, although this is false. There are influences called cooperators that expand and tune the general framework of thought toward the better, the self-designed, or the guided, which must also be recognized and established. This depends on one’s preferences, judgment, aspirations, and established points of reference. One must also have and know the right goal and direction in order to comandeer properly. There are disturbing factors that have a regressive, degenerative, corrosive or diminishing influence on a particular state of mind and one’s positive, creative aspirations. Interpretation of mental fluctuations of the mind depends on experience in introspective observation of one’s mind, senses, energies, and habits and tendencies. From a meta-perspective, that is, beyond the mind itself. If you recognize changes in the subliminal fluctuating current of the mind in advance, you can often connect them to the volitional areas. In this way, we can influence our mind. When willpower kicks in, we can fix it, block it, or discipline the mind.

A mental formation of an idea borrowed from a notion of metaphysical kind is processed through cognitive models, thinking styles, epistemic structures, perceptions, sensory synergies, etc. Synthesis, moods, and feelings along inclinations charged with energy of a particular kind as they unfold in manifest experience. It can be overtaken and distorted by another type of perceptions, mental streams, currents, natures and characters. In this sense, it distorts the genuine, unique, authentic movement of the individuated daimon, spirit by tainting it with its own energy. Before the genuine mental formation appears, in accordance with the cognitive training and filtering, it forms and is ready for interpretation and reduction. Another example is reification of meta-ideas in art, words, science, movement, symbolic actions. However, it can be subliminally or precognitively distorted at the level of mental emanation in thoughtforms. You should treat all forms of distortions of the mental continuum in a detached and unbiased way as mental noise and focus instead on the task at hand. Debris that may be induced or a form of conditioned mental response that is irrational has more to do with unconscious image-response constellations and cognitive-behavioural training, dynamic programming, than with self-directed actions. Under certain conditions, such debris can be a parasitic egregor, e.g., the seed of obsessive thinking or behaviour patterns, when psychomotor factors come into play and perpetuate, if not directly destroy, their effect on the mind. All these operations are carried out mentally with a functioning energy body or through intermediaries.

Vasana is a Hindi term for inclinations, propensities, and memories. These are mostly hidden inclinations, habits that are conditioned by experiences and cognitive frameworks in the given circumstances. Some occur mechanistically and unconsciously, others are more plastic and train actionand reaction when developed effectively. They can be understood as mental accumulations that emit a certain mental energy and can be adapted through thought, magical rituals, yogic exercises, meditation, and volitional actions. They acquire the character of seeds, for example, concepts of love, hate, dislike, any simple and complex state can be a “seed”. This energy can be adjusted by continuous care and programming of vasanas. “Train by means of words” – this is a Buddhist motto. Then “train by the means of wordless thoughts”. And finally “train by the means of the means to free yourself from them”. The character of vasanas in motion can be either continuous, that is, forming the totality of mental attitude, or discontinuous, that is, as more or less isolated mental events that come and go. The flow of energy through vasanas and seeds may be interrupted by an incoming stream of energy, either localized or focused by the mind, that does not conform to the evolved vasanas or the designs of the individual reference point. Different natures of entities that are not compatible or complementary act as an antidote or prompter to create different seeds and vasanas. They can redirect the flow of energy that is more compatible with the external flow that concerns them, which is stimulated either by a local entity that has taken over the mind or by other different energies and focal currents. The entire mind, feeling, instinct and sense consciousness can be influenced in this way by an energy or entity, psychomotor nerve responses included. To consciously shape them and repel the influence is done either by focusing these ‘consciousnesses’ on their respective components, by integrating them, by splitting them, or by introducing external streams of energy. Each seed functions like a Markoff chain: the probability of new seeds emerging depends on the previous ones, the causality of “seed and soil make a plant” builds the Karman. A complex web of co-dependent events and mental events emerge simultaneously, as do conditioned responses in a given situation. Seed deposits or qualitative impurities of energy and consciousness flowing through the mental structure can be filtered. Depending on the given processing capacity and general direction, this is critical to the character of the manifestation of a cognitive-sensory state. Seeds hold information as long as it exists. Each seed is thus a storehouse of memories, situations, affects, reactions, etc., which obey certain patterns of symbolic transformation of energies. This can be causal, a-deterministic when trained, and automated, chaotic when disturbed. Being embedded in an environment and a set of relationships means balancing between these two aspects. On the one hand, we can be conscious metaprogrammers through practice; on the other hand, we are too complex to think of ourselves as a computer-modeled bioprogram.

The world is not the brain. All reductionism is naive realism. Rejecting metaphysics creates a collapsed reality of egotic islands. — Saturnin

“So the brain is an unpredictable, autopoietic, autorhoetic, self-organizing, self-tuning, psychotropic drug–modulated, nonlinear dynamical system — not some rigidly calculating computer — something that might fit we –Mercurial humans!”


The mind works according to certain inclinations, its distortion is a suffering. Overcoming a suffering is its purification until it is completely pure, without concept and residing in a non-dual state. To work in the dual and conceptual world, one must develop a direction and avoid the sufferings associated with it, as well as have a strong sense of integrity and discernment. The pitfalls are few if one is a hermit or a sage, but numerous if one gets involved with other people and all the complex relationships. This direction should be determined by certain principles contained in moral and ethical teachings and laws that codify human instincts and should be clarified in a sublimated civilizational codification. This in order not to fall into the trap of subjecting them to one’s own interests, deeds and desires. For no law can endure unless it serves all, and legitimate power is based on justice. When it is abused in the name of individual or group interests, the result is an overflowing judicial bureaucracy that is ineffective, fractures justice, and, in the end, corrupts both the elites and the societies that follow suit. No lofty code of conduct and principles produced by any civilization whatsoever can suffice if a person is not mature enough to internalize, understand, and apply them with a sense of discernment and wisdom in personal and public life. Thus, it can become a code of law and fundamental interpretation by individuals with little intelligence, much dissimulation and fanatics, as well as by cunning charlatans, liars, profiteers, etc., who often use it for their own interests.

The primary program of the self is selfhood, it is the way we experience our totality at any given time, separated by the means of signal thresholds and concentration on particular aspects of that totality. As for the ego, it is always tied to the self, as the ego shifts when the perception of the self changes. These structures are illusory, that is, they change over time and evolution, but they always appear as a totality of the now because of their recharging continuity. However much roles, identities, in-group and out-group categories and labels may change, the way we experience our totality at any given moment is ultimately our subjective feedback about the world, held in the consciousness of the present or intersubjectively in relation to the object of shared experience. The ego image is determined by habits of experiencing an apparent totality, and it is the sum of the perceptions we have about ourselves in a self-referential loop that is consistent within its own rules. It is often illusory, because in reality we experience only aspects of this totality that unfold in true relationships between parts of our self and the subject of experience at any given moment. The self is a container for identities, roles, personas, self-relations, self-references, authentic expression, masks, individuation, untruths, and group categories. The self may inflate during an ego splintering to reestablish an identity with the closest symbolic figure, archetype, or, as in psychoses, a particular role. Psychoses are an interesting example, because psychoses usually involve an expanding mind lost in mirages of language and content of the psyche for which there was no major skeletal imprint. It could be a key to the further development of magical consciousness, even if it is only circumstantial. When the self is broad, the fragmented and bloated ego is pacified and dissolved within it. When the fragmented ego absorbs identities like an actor, it expands the range in which it can contain personalities, and so it ceases to confuse the bloat with a character, but develops a reference model of the self to which it attaches roles and identities, narratives, scripts, and games as functional subcomponents of itself.

Tunnel realities are the maps for the territory of our cognitive-sensory apparatus in which the self operates, and as sociologists of the constructivist school suggest, they are largely shaped by mentors, groups, peers, and so on. It is the way our methods of thought, perception, memory, knowledge, experience, and imagination carve out observed reality according to a given symbolic world and isolate a pattern of the world we call “reality” that can be subjective or intersubjective, with semi-objective reflections of essences or archetypes of the deep universe that can become intersubjective or subjective. Meta-realities are ways we think about reality above our everyday reality tunnels, and we can switch back and forth between the clusters of symbols that describe our world with a hyperplasticity of thought. We can have many such virtual worlds in a superficial mode, but it is useful to have several well-fixed virtual simulations of the world in our minds that we can switch between. This assumes a solipsistic approach and a total relativity of mind. However, we make a common sense assumption that it is a possibility, not a reality, because the observed patterns and laws governing our world, which are intersubjective, are established and thus any possibility of a mind-in-a-box simulation would be limited and restricted to the structural level at which it operates.

The built-in logic of a given language reinforces the way patterns of thought, and thus forms of thought, are formed. Moreover, the semantic scope of the conceptual framework limits the view of the world to the objects of cognition or to “what can be thought.” Of course, we can try to think beyond language, but that is the realm of integration of images and common sense (synergy) and syntactic transcendence. Moreover, the conditioning of the way language “thinks” about the world constitutes its own tunnel reality.


Technique to change the mind and know which areas to develop, or conscious programming, sublimation and refinement of the mind.


Psibit is a pure hypothetical unity of the sum of the interaction between the mind interface and the world, reality and dimensions. It attempts to explain how the germ, an energy of a registered event or an event beyond the threshold of perception corresponds with the selective aspects of our being. The entity does not exist on its own, isolated from the world, independent of the mind, but it is useful to think of it as a model that explains the components and aggregates of the mind, the brain, and its energies in relation to the environment in which it is embedded. It is a negotiation of thoughts and sensory information gathered by the nervous system, and represents the sum of all states and energies in a given time frame, so it is a hybrid psychomorph of our totality. A psibit also contains psychosomatic data in abstracted form, e.g., as feelings of cold or warmth, of fear and excitement, of concentration and restlessness, in other words, all sorts of subjectively experienced, reportable states, and it can take on values of these states that are activated and expressed declaratively. Psibits are also engrams of neurological circuits, psycho-biological deep programmes and following non-translatable operations on electro-biochemical level, acting on deep unconscious level as well as on conscious and hyper-conscious level. The reality image is a sum of perceived unconscious observations contained in condensed form and simultaneously introjected, projected and reprojected: We can operationalize and fragment it only in terms of individual states held in time and thought, a reality reduction that has no meaning for the macroscopic mind. The patterns created in this way constitute our being. If we are trained in transcendent perception — or simply — in self-knowledge, we can extract these psibitual patterns, understand them, and learn to modify them. For example, when we encounter a modifiable factor — be it a state of fear — if it is triggered by an entity, energy, or resonating radio waves, we can isolate that fear metaprogram as a pattern and quiet it. Of course, in the conscious state it is probably impossible to completely master or change all patterns, as it is extremely difficult to isolate and induce emotional psibitual patterns, but it is not entirely counterproductive and can be selectively conditioned into automaticity. One could argue that this kind of bio-computer perception kills the ‘soul’, but as the author states, there is also the interpenetrating world of metaphysical ideas, currents that can modify and thus ennoble the wholeness of the psibitual image, the rest is a matter of conservative or cybernetic aesthetics. The knowledge of mental patterns begins with self-observation. When one is aware of every change from a meta-perspective, one can isolate certain strands of the living mind. Then it becomes possible to expand them. Be consciously a creator of yourself, active in a way of change and cooperating with those working toward an effective, useful mind measured against a higher reference of ideas and cooperating with given orders.


Method for conscious meta-programming of the mind matrices


Training the modus operandi of thinking or operational perception is the way to dynamically change the view of the mental territory. While the modus operandi in regular thinking conforms to habitual, automated patterns, both the introspective principle and the transcendent function (Jung) lead to completely different observations that the non-transgressive mind cannot think or experience… When we problematize consciousness and its fluid properties as an enactment process, we can quickly discover how automated and habitual the ordinary mind is, without the power of insight and easily trapped in the conditioned responses by which shakti (energy) moves along vasanas (inclinations). All operative perceptions require training, and there is no better training than experience — the training of reactions. When asked what is the inward gaze, insight or introspection, we usually get different answers. And when we advise someone to look inward, we leave room for psychological speculation, but do not try to reach for experience ourselves to facilitate realisation.


Method for self-psychotherapy to get to know yourself and change your mind.


Recognise the mental, affective, energetic or psychosomatic pattern, and train to recognise it for what it is. Isolate the pattern and try to change it. Experiment with perception. Change the pattern toward a specific metaprogramming function and goal. Keep the newly trained response.



Method for consciously eliminating garbage and damage in the thought matrices.


Identify patterns that are destructive, troublesome, irrational, counterproductive, harmful, or deceptive. Isolate the error pattern by comparing it to healthy patterns, whether self-produced or implanted by a force of habit. Try to resolve the invested energy around it by breaking it down into simple roots of cause and effect, and then apply rational thinking to grasp it and redirect it into reasonable structures. Cut out the pattern by simulating it in your mind, then reliving and realigning it to reinforce the desired patterns.


Holistic method for conscious external metaprogramming of thought matrices.


Recognise your strengths and weaknesses, virtues and faults, by invoking a set of principles — namely, by familiarising yourself with the study of philosophy, morality, ethics, etc., and living them to the extent that you can apply and assimilate them as they are understood, directly experienced, and justified by being aware of them. If it is beyond your own ability to change them, ask for an expansion of mind through transcendent realities — whatever your belief system is — but we find acceptable only that which agrees with our individual geniuses, and therefore discard those things which do not agree with our intelligence, preferences and inclinations — sometimes the change delivered can work for the better. If we know what our direction is, and it contradicts, we need to reformulate our desires — these should be guided by a reference from something higher than ourselves, which we recognise as useful, good and true.

‘Perfection’ should be a word reserved for the individualised true will, which is the highest expression of the genii and interacts with a greater consciousness, oneness, insight and freedom that shapes it and melts it into form. It is not a pedantic form of perfection, which is a compulsive thought to reinforce a certain behaviour or set of mental patterns that may be out of place and out of harmony with our genii.

Call for a polishing of the image — perhaps you can try to ask past masters, mistresses, intelligences, deities, psychological operations and get them to work on the mind that is compatible with your genii.

Point of observation

We like to project many things onto realities we do not understand and try to reflect our nature in something that escapes them. Do we understand the vengeance and anger, the fierceness and severity, the love, wisdom and compassion that do not match the way we see our reflections? Do we see the beautiful delirium, the madness of chaos, do we see the splendor of order carved from this constant manifestation? Do we see the bloodthirsty gods of destruction? Do we recognize the high eons that call to freedom? Are we aware of all the dimensions of non-human perception and being? We are merely trying to understand them through our way of conceiving order and being. What sustains our body, soul and spirit we know only to the extent that a man or woman can feel and experience these worlds. Speculating on the nature of these worlds to the extent that a human mind can comprehend them? It is the confusion and madness in which the forces can be reflected, it is the order and beauty that gives them meaning. Reorder them by freeing the prefabricated reality from its false, degenerated and stagnant, corrupt order. This is where all living things are suppressed, where the root is broken and the chthonic does not reflect the celestial. We perceive a synthetic order of slavery where madness cries out for liberation. Through dissociation he expands the mind and takes in things he has not thought of. When it comes to a standstill, it becomes a noble sanctity of a refined order and a mad sexuality of bloodthirsty destruction that is in a figment of a gesture.

There they are! It is the complete man, the complete woman – according to nature. In a gradation of openness to the divine, insane lightning of the whole, which encloses it in a spatio-temporal moment. This moment eludes and escapes into unremembering. To preserve it requires mastery. And even then there is no man or woman of absolute perfection who is not subjected to the wanderings of feelings and mind, of sorrow and awe! In this it is reflected, not in the closed ones, not in those who imposed a regime of order and turned it into slavery and censorship. They do not see that all their orders have come from that order. Even if you stand alone and reflect divine chaos, you can challenge stagnant orders that have been decaying for centuries. One should go further and commit to that which one feels is superior in wisdom, freedom, beauty, love and expression. Something that gives the right to identify with this cosmos. It is not the petty self-limitation that enslaves with traces and shards of false masks of truthfulness. When you take off the masks of untruths, you can find the truth, not as negation, but as depth. Then all untruths are brought to the light of this diamond buried in a swamp. Once it emerges, it drives away ignorance, and the false masks lose control of the mind and soul. It is the disturbed mutation and perversion and the perfect unity that works in the basin of the spirit according to laws, as if it feeds the spirit with the potency of the divine chaos. Thus endowed with the means to order it through cosmic voids, why do we still clamor for meaning as if we cannot forge and see it? The meaning of the deeper world is different from human justice and our projections.

Would not it be nice that here, challenged on earth, trapped in a fragile mind and a body that will one day be cast off, we can express ourselves beyond it. To preserve this quest for truth, for experience, nobility, greatness, a winged vortex emerges, a fully conscious divinity. Which metamorphoses into something else. A soulful traveler through many worlds, dancing with his love on the robes of the Star Mother, hidden in masks and forms. Here a formless void, there a monstrosity crawling in the green mists to rise to a perfect being. Perhaps to raise the form and become a star from the light torn by eons. Then, then! In righteous vengeance terrorize those who forbid freedom. Those who destroy the rare beautiful gems that still exist, whether out of love or compassion. Elsewhere a protector, a deceiver, an evil schemer, a destroyer who concocts his stories. Then he spreads his wings of light to comfort a being in his deepest sorrow, to move to tears those who have forgotten how to laugh and let them see the starry sky. To become an animal, a smallest grass, and to watch, and to hunt, and to live, and to die, torn into eternity and drowned in the transient things of life. To plan the future, to change the past! To ennoble to the greatest things, to plunge into misery! To glorify these beautiful, rare pearls, then to throw them into the mud to be purified from themselves. So in madness, in dead sobriety and determination dethrone emperors, raise beggars in the theater of happiness. To return to a greater light. To lament the falls, to feel pride when the fallen rise. To lift up and throw to the ground, To call with a silent song. Here as a goddess flirting with her people, an empress meeting the beggar god hawk-eyed. Who can despise him or see the star in a humble eye after he spits in her eye with mountainous disdain. A Garuda eagle that inspires and wreaks havoc: On the battlefields he tips the swords of victory, and then shames those who have won for the blood they have tainted. With greater order, seeking things right, in wisdom mad, in stupidity reasonable.

In Pymander it was written, “First the gods, then the world, then men.” This simple statement preserved the natural order in which harmony reigned. Thus, those who honored the divine also honored the world, bringing peace and fertility to mankind. As in an equation where harmony prevailed and neither people put their weaknesses and frailties on the pedestal, nor lost contact with the world and the world of higher spheres and guarded the sacred fires. In the process, they lost contact with meta-physics in a brave new world that is going down. Which no longer needs such things, but blindly carries out its destiny, rejecting and being all too blind to the living ideas that made us holy and complete. We have ceased to relate to things greater than human weaknesses, we have abandoned those realms that endowed us with nobility. Not as slaves, but in reverence for those who can bestow the greater gifts and ennoble and liberate souls and hearts in a high way.

It is not a matter of changing the world, it is a matter of changing oneself inwardly. You can retreat and change the blindness within yourself, but you cannot change the blindness of another person. That would be arrogance, because that would mean imposing a vision instead of inviting you to discover your own. Such a rare quality, perhaps, is the world in the eyes of the mystic, the greater the pain of sewing the veils with tears. To empty oneself of the things seen, under the empty shell of numbness, and yet to engage whenever one can.

A few masters and mistresses. They all had a high conception. They devoted their whole lives to this sacrifice. They themselves knew what it meant to them; they alone lived on living ideas. They tried to convey them to the people who were not yet ossified with doctrines, irreplaceable world views; the great old times of nobility. Arya – meaning noble man in Sanskrit – denoted a man who recast humanity and greatness in the worship of the gods and in the service of his people as something natural. In its place came a world that lost its roots. The sense of inner divinity was obscured and replaced by a facade, an unconscious life. They still reflect parts of this old luminosity in everyday struggles in a superficial way that often does not have the chance to deepen. And yet we are always being liberated, and the calling never stops. Look at being human and free between the heavens and the many worlds. Turn for a second to the world of the blind, and then the torn soul cries out within and asks: What has the world lost? You walk in the garden of the fields and plains and oases of Edin with the gods and goddesses. Immortal, once again free in its cosmic flight among the fields of Yaaru, the Golden Sky of the Egyptians.

The process of enchantment and disenchantment of perceptual phenomena through aesthetic games is a profound process. The narrative of images and forms resembles the narrative of beliefs, meanings, and understandings, as if the former is connected to the senses. The latter with the intellectual sphere. In this sense, the intellectual sphere is that of ideas and the affective that of emotions and the instinctive that of passions. Just as the emotions can be located between the intellectual and the emotional, so the passions are located between the emotional and the instinctive. But they too can be placed in a certain aesthetic of feeling in the gradient of experience. Refinement or sublimation is always something connected with the reflection of greater orders that exist on the ideal plane. A way of experiencing things as a whole, guided by higher things, refines the feeling, instincts and intellect into humanity. It is the wholeness of being when normal needs and desires are not rejected but refined. In the reverence for the imponderable that is transformed by the intellect. The masculine interwoven with the feminine illuminates the normal world. While vulgarisation and reification break it into parts. It separates it into opposites in a mechanistic way when all these aspects of life are applied. To catch an entity in separation, to take it out of context and try to grasp it as something possessed, claimed, intemperate. Then it destroys us or degrades our nature not to that of an animal, but to that of bestiality, of which not an animal but only a human being is capable.

Basically, it is a game of aesthetic games, a hovering between the concrete image and the viewer, the beauty that lies in between. Ideas thus play the role of mirroring unity, of re-humanising performance in order to enchant the world. They disenchant the world with cold, systematic understanding. Thus, narratives are a preferred choice of aesthetics, flattening the captured knowledge to the pleasant or enchanting it. As with people who find a niche and express their essence through it. Just as all systems of knowledge and understanding focus on different things. The way we talk about it cannot be detached from the values we impose on the representation.

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The vehicles of lensing

How thus the grand idea conceals itself through multiple ways of seeing this world. It is refining itself through the setting. Human part of nature aspects it, to later detriment, the grand forgetting. It sets about for new endeavors that refine the grand idea into different ways. There are greater laws, the more we are moving into self-constitution, the more we hermetize the world. Carving out the grand idea and forgetting about it, we turned our back on it. We cut the roots, we begun undermining the foundation of greater laws, societal logoi, metaphysics. indeed — setting ourselves in opposition to those elemental narrations and mythopoesia. Similar to watching through a multi-faced crystal or a kaleidoscope, we seek the way the tools of seeing work. But when we establish understanding on a fragment of shifting images and aspects, we will merely play beliefs and convictions against seeking and understanding. Tools should be understood, to understand how the seeing works, but tools are embedded in greater laws. After all, tools themselves are not the laws, but a reduction of them. Whenever we take one aspect of the shifting image, it will change, if we take this image for reality, it is a question of belief, not capturing any valid rule. If we observe it further, the aspect and the observed changes. Thus art lays in trying to extract the more general dynamics of phenomena based on a series of changes in relation to other changes. Every certainty is prone to error in magickal acts, the referents are rare. The act of discernment between a happenchance occurence that we take for causation and effective operationalized work that we pursue is the act of differentiation between delusional fallacies and intuitive action. Ultimately “what works works”, but ability to do something does not equate with fixed understanding, how it works at its root. With its intricate and often hidden aspects, we are dealing cards blindy to an occult game bound by knots of covert relations. It is not mere chance, it is the inclination of talent and potential that gives fortunes a stern gaze.

Geometry of Magick and Threshold Illusionists

A mastery gained by meagre means and thrown into the depths of learning is worth more than any privileged education. Just as obvious art is vulgar art. The cosmographic picture of the world must be painted with Thunder, the perfect mind and ought to be interpreted impassionately, yet with a heart. To put one’s heart into it means not to turn empathy, compassion and understanding into monstrous wrath, machinistic rigor and cruelty.

To reach the unity of wholeness, to dare to take the step of faith across the gulf that separates the numinous from the visible, is indeed a titanic task. To be stranded in an abyss of illusions, in the process to be swept along by those who have walked the same paths. They are reminded of their pain by another who walks on both sides of life and death; the one called to fight often retreats into despair. One still fights to lick the wounds. It is all the easier to defeat someone who has defeated himself. But the goal is to defeat oneself, not to defeat others. The paths of vocation are never well trodden for the next man and woman who tread them. Equipped with only a small torch and only a weak heart and a weak mind, so easily extinguished by the surrounding darkness. The lesson never to fight blindly against fate, but to find peace and comfort in every hell, to make it a lasting place as heaven was, and to walk among the blind masses. The blind masses who all and each have a history and a heart. The one-eyed are indeed gods in the realm of the blind, but is it not the case that all one-eyed thrive in solitude and silence, enduring a sadness greater than that of a mortal? If someone fights against fate and is not marked by and thinks about every horror that takes place in front of the naked soul, he or she contributes to his or her own downfall and thus to the downfall of others by failing to live up to the responsibility of consciousness and spirit.

An act of ideation, in which structured constellations of ideas emerge, arranges the content of variables into a framework of concepts. These in turn are embedded in complex, ordered or chaotic systems that should be designed to effectively reflect, measure and truthfully represent the relationships between them within us. Through an act of pure perception, drawing a mental picture in the imagination, using acquired knowledge, experiences, impressions, memories, thinking styles, intellect, reason and feeling to provide the content of the ideas. Then try to reformulate them, interpreting them into understandable human language and aesthetics while maintaining a higher essence. Then they can serve as a key to transform a certain understanding into operational techniques. Subsequently, by searching for their traces in the world, we commit an act of reminiscence by remembering the structure of the past. In this way we extract the relationships once again through different reality tunnels, belief systems, knowledge bases, sensations and feelings, inspired ideas, individual concepts. It is a new interpretation in a different context and circumstances, bound by the laws of change and movement, by time, space and the universe of discourse to which we belong or to which we subscribe.

There is a difference between flat knowledge, which is linear and resembles our ordinary perception of time, space and cognitive resolutions, and active participatory perception. The latter is a living knowledge and ceases to be such because it is not learned and does not require words. It is an intuitive understanding of the world that exceeds our ability (or that of the author) to translate it properly into flat knowledge. There is a difference between a living concept in a physicist’s mind when he thinks about it, and the process of translating it into an equation and descriptions to codify it. We are merely using human knowledge to represent metaphysical worlds that elude it, even unveiled – to leave the narrative as clues. But beware of taking the clue for the truth. The emblem of a term is a gateway, and when the gateway is embellished for what it is, it causes fundamental turmoil! Similar to reminiscence, the scientific or artistic process of reverse-engineering the symbols of notions (noema) once they are established. Transformed into living forms, it is a process of transformation into an operative mind. Accordingly, participate, cooperate and engage in the world under the conditions of larger laws. It can be a process of adaptive reification in which concepts are grasped and explained in multiple ways and with individual imprint. The process of maintaining or creatively processing established types and creating content, recycled strands of tokens in which they can corrode. Superficially inflated or deflated, moving back and forth between: translating evolved tokens in a progressive, accumulative way. Then go back and retrace their origin through reminiscence, then lay new foundations and repeat the process. It is not necessary for human understanding to adhere to the established laws of the universe. Often the laws can change on some levels of complexity, order and chaos, so it is a never-ending adventure. But here and now we need order and form to promote the general framework of thought of humanity in the direction of certain priorities, collective goals and objectives, to reawaken the will for great deeds and noble aspirations from the bottom up, with the danger that this will be abused again, and yet offer an opportunity for a different order of the world.

Essentially, linear thinking is observer-effect thinking, confined to a very narrow fragment of perception that tends to fall into traps set by the mind or by the circumstances in which it operates.

The whole art is to assemble perception into a multiplication of logically impossible statements that fragment and reassemble the mind through cognitive dissonance. The observer displaces the frame of reality perception, the reality frame perception entangles and displaces the observer.


This may lead to:


Valid relationships — relative, dynamic laws and content that effectively reflect the deeper rules.

Invalid relations — circular, self-referential systems outside of effective laws that have no truthful connection to the deeper rules.


This is a truncated model that assumes that there are no agents or attractors that influence or bend the perception of relations toward particular patterns or orders. In the latter case, they could either trap us in a circular, self-referential prison, in delusional systems, or in orders of tunnel realities that serve to filter our interpretations of the world. One must keep in mind that one of these existing attractors or binding agents is the mind with its specific psychic projections. It is an optimistic model that assumes we can actually extract valid relationships from a given order. Moreover, we can even impose such an order on chaos or reshape orders, if only temporarily, to renew the previous order, as facilitators or catalysts of these agents to introduce a new one.

At each moment that an act of narration is fixed, it conveys a sum of impressions from a particular fragment of reality elaborated according to the simulation of beliefs, esthetics, and feelings. None of the narratives have to be true or false, they represent a set of relationships temporarily held in a frozen flow that can be true one time and false another. They are not mythical chaos, but complex adaptive systems embedded in a relatively chaotic physical (and meta-physical) framework and measured by their true order and entropy. They are represented according to an artist’s skill, knowledge, plasticity, malleability, and perception; moving between the depth and shallowness of these relationships is applied psychonautics. Magic begins with mirroring these relationships in the mind and consciousness, and changing the patterns as observer and observed, thus altering reality to the extent one is able and allowed by other pressures and counter-movements. Hermetica begins by presenting the rules that govern these relationships in a structured, accessible way, creating a foundation upon which the collectivity of other minds can operate. In other words, the way reality is seen is reformed until the next refinement or reorganization appears.

Indeed, reality is too large for a human mind to create a grand synthesis with its cognitive faculties alone. Such a Theory of Everything would still be very inadequate in many ways. We are defeated by our mind, but lifted by consciousness. One can illuminate the fringes of consciousness, sometimes getting closer to its core, but the attempt to reconnect these highly disconnected models is an attempt to consolidate a particular cosmography. It is a mythopoeic matter of analogy, of ordering models and simulations into beliefs. Ultimately, one chooses the closest true set of relationships one has discovered and discards the inferior ones, but the world one sees is merely a re-projection of those relationships ad infinitum. I have yet to meet a person who knows what his range or ability is.


The medieval monk paradox.


A monk is conditioned in a religion, in a monastery, that believes there is a God on a throne surrounded by angels, and that planet Earth and man are the center of creation. As we know today, this archaic idea is completely false. However, for this man it was as valid as our science. He had a consistent cosmography in his mind, a self-consistent microverse based on an elaborate system of symbols and meanings that enabled the monk to project this simulation onto everything else. He then resolved anything inconsistent through paradigmatic annihilation and rationalization. Some of these fundamentalist ideas might be subtly true, but in a very different way. Hypothetically, the monk is not aware of this process, but he casts off simulations of God and reality and lives through them with great conviction. He may even become a mystic, a saint, within this framework, opening himself to a greater consciousness through a series of perceptual anomalies and spiritual techniques.

Yet, it is not entirely clear to him why this has happened — so, again, he justifies it through his belief structures. In a sense, if he were to inadvertently bring about an observer effect, he would update the model by establishing symbolic geometric relationships that are modified by his mind. By relating his consciousness to a larger structure of reality, he would impose a figment of his conception of the world on the malleable parts of that world. In this way he would become the architect of certain illusory dimensions and realities, virtually prisons of his own vision. These imprisoned in his vision would become his prisoners, what the Hindis called ‘Maya’ or illusion. This is not to say that man and woman ultimately create a general reality themselves — it is only to say that if they properly reflect the relationships of the larger worlds (and they are complex, strange, anomalous, alarmingly ordered, chaotic in great splendor, etc.), in the), they become involved in the process of their creation, and to a lesser degree. A Luciferian believing he can create realities from scratch creates illusory worlds to his liking — and becomes self-deceived. Moving through dreams and illusions of others, observing them from the threshold of participants’ awareness is similar to detached command over them.

Gnosis Arretos

Gnosis arretos is a highly dynamic language that speaks with power through silence and realized virtue. To learn it on the basis of non-thinking is enough to renounce all the regular accessories, the procedures of sigillization, the meaningful ceremonies, etc. Painting with silence is an ephemeral, subtle art that requires high cognitive functions to be trained with a great imagination, and yet achieves great results when discovered by forces. It is at once vague and ambiguous, bound by intention, deed, form, all forms of auxiliary sensory, mentality, ideas, to translate, phase, enact, propel and radiate the intention until it is fully self-contained. It is an attempt to translate the totality of a ceremonial or theurgical work into frontage of our wholeness to worlds that are as intelligible as possible, in an empty state of meditation or supported by some form of ritual activity when their combination is practiced. In ths sense, ritual activty is understood as highly concentrated theurgy combined with performative arts. It can be overtaken either by topographies of being that detect an emitted signal or by those that are constantly aware of all such signals and react accordingly. Omniscience exists on several levels, omnipotence not necessarily, because omniscience is manifold: different kinds of contact with reality lead to different kinds of knowledge. Just as a stone can be said to be „omniscient about itself” without really understanding it, so the world soul is omniscent upon itself. A human being can try to formulate an intelligible message. The capacity for „gnosis arretos” requires a highly developed local mind capable of producing, sustaining, and shaping such forms through intellectualization, encoding, feeling, ratiocination, and so on. Any goal of executive translation aims to be understood by other forces that may or may not understand what we are trying to communicate, achieve, or catalyze. Intelligibly communicated formulas rely on the subtle movements of precise strokes and cuts, emptied of language and its associated logic to maximize its intelligibility with non-human worlds.

Suffered Illusions

“That which must be, shall be. That which had to be, is”


“The firmament secretly whispered in my heart ‘Do you know what sentence fate laid on me? If my revolving were in my control, I would release myself from this circling”


It is only when one truly finds oneself that one is no longer subject to pain and suffering, all things are dropped on the spot, not to mention the chains that bind to pain. There is a point on the road where the road disappears - do not be tempted to look back, nothing can force us to walk it again, because the road, like a rainbow, is a mirage; who can force us to climb a rainbow? For only when we are forced to dance the illusions of life can we be plunged into suffering, agony, pleasure and other states that create their innate qualities;

If one does not open oneself to the possibility of moving along cosmic events, one is ruled by blind fates; fate becomes the guiding light that shows enlightened paths to the seeker. While one moves in the destinies with an account of will and can make decisions on the tree of life, Pythagorean Y. There you have to choose between the earthly and the high or choose the middle way. If you are strong enough to balance these paths. Destinies are interwoven with circumstances, and circumstances and choices make happiness, and this varies from person to person. A happy destiny develops through continuous events that strengthen it, an unhappy destiny is marked by sudden failures and misfortunes that shape it.

Confidence in one's own world is often confused with competence, sometimes one narrows down one's view of the world and becomes blind to everything else, becomes a prisoner of that perception. Look at the flat blocks, with each small room for one person, one family, one couple, how the lights both seem sentimental and become a reminder that as much as one withdraws from this spectacle, it changes one's perception. A city counted in amount of souls inhabiting it, it changes the perspective. There, in the disconnected world, you realise how these lights signify stories you see as an uninvolved bystander. In a certain sobriety of perception, from outside the world and yet observing the tiny figures that turn the lights on and off in the evenings, representing the lives they lead. It leaves one with a sense of nostalgia, a withdrawn embrace, separate from the spectacle, yet this separation leads to the sober realisation that others are there running their courses. Perceiving them like ants, there is also a certain sense of compassion from afar, looking with interest and greater insight into their daily struggles, from another world, but watching keenly this world.

By moving through the field of shadows, of visible phenomena and events, we conjure new shadows into existence and manipulate them in the theater of life as ideas take shape. Whether moving the deserts or dancing to the thunder storms, how is it that miracles are impressive only to the extent that the world is thought to be real, an absolute world beyond which there is nothing. Where hints of larger worlds are misunderstood by referring them to this one. Identified as a shadow of the essential world, it moves through the pregnant cosmic space and brings forth new forms. If there is a goal determined by necessity, it is to escape its influence or to be enchanted by all its scenes and enjoy what is. When the physical body suffers and the mind believes the senses, it further separates itself from the essence, embraces the shadows and treats them as an absolute reality of consciousness. Smiling at the gigantic emptiness of the universe, where a person confronted with awe is in the thrill of glory. But the spacelessness of the essence, the timelessness of the Orouboros, which is everywhere and nowhere, makes the world big, overwhelming and at other times small. As if the space is only dreamed so that the consciousness recognizes its separation from the essence. Between the dance of worlds, dimensions, realities, it returns to the point where it becomes infinite, burns the content that enslaved it, and is ready for the final gesture that unites image and reflection. In between, it merely casts a shadow as another universe where the theater of the actors' games is perceived as impermanent. Where masks are worn, all must leave their form, their shape at the departure and perhaps wear something else. Whether illusory, depends on the decision - sometimes they return to the scenes that nurtured them, between the shells of shadows and another life. But within the limits of the dream that renews itself with each existence, it enchants with beauty and benefits and turns away through death and pain. So how does one find the key to this sublimation? No one on this site has an answer to that, and neither can I, even when I consider the beautiful things, even when the land of gods and spirits is my everyday life, I cannot answer that question. That is because I still lead a biological existence. The practical affairs of the world, its scenes, convince life as something obsessed, drawing attention to questions that gain depth, are of deep significance. When this flash of reality steals the mind, where the consciousness that cannot escape the desire in which it appears like a tragedy, but also a greatness among the many who never see. Among those who cry when they see? The esthetics and the beauty of the ideas that live in the essence can measure the human being with the world and the human divinity with the essence of the idea. The fact that it can embody and live, uncaptured, unspoiled, is a measure of one's humanity. How do these ideas, of which a particle sees itself in the mirrors of existence, come to be realized? The universe consumes itself, when a consciousness detaches itself from the dream, the microcosm that dissolves in a macrocosmic reflection, what is beyond? The universe as spirit exists through its consciousness, but where is the reality in relation to the shadows, where is its content? It is a paradox in which the universe is a theater of living consciousness, a field whose existence closes in larger, unfathomable laws. A grammar of being that must last as long as it lasts, and from which one can exclude oneself by defeating the paradox, freeing oneself from the loop, destroying it and closing the circuit. It exists and participates in a reality only insofar as it is connected to it, as long as the grasping of the real lasts. From this point of view, it is not important whether one participates in this illusion or how one participates in it. The decision whether to pass through its relative structure or to return, whether there are a thousand worlds in which to experience oneself, in happiness or suffering, as long as one keeps it in mind as an illusion. When it becomes a reality, we become prisoners, pawns of its manifestations that subjugate us, enslave us and teach us suffering. It also teaches transcendence and compassion for these prisoners who have mistaken the idea for a greater reality.

There is danger in splitting the world into above and below, because it is whole. There is the danger of splitting man into light and darkness, for this division creates the ability to populate these realms with light and darkness, in one's own mind, with an above and below. The Manichean idea, in fact, created the metaphysical devil, when harmony was split and divided, when the carnal existence became suffering and the divine world was removed from humanity, it not only removed man from the divine, but cut him in half, removed him from himself, and as time progressed, the open wound deepened.

From a certain perspective of wholeness, this split is real insofar as the duality of man exists, but if we abolish duality, everything is contained in harmony. The problem is that when you establish the non-dual state of transcendent reality, relative orders of being that are dualistic will effectively work to push the empty man back into their sphere of influence.

There is a rare case of an epiphany, apocalypse (Att. Gr.: revealing) — when a stream carrying ideas becomes flesh and those ideas are experienced physically, mentally and emotionally, one thinks, where did they come from? There is no reason to relegate the world of living ideas to a separate reality. By living a powerful idea that incarnates, we can assume that there is another realm from which to draw its blessings, namely the world of pure ideas. However, this leads to a separation as well as a superficial labelling and sorting. What seems intuitive at first glance may not be the simplest solution, but a habit of mechanical thinking. But is it not the case that these flows already permeate everything as potential? That there is no essential, separate world, but that it is the degree of openness to their influence that plants a seed that later grows by inclination and character. These forces are already present in the universe, and when a human mind grasps them in a corrected form, they acquire a character specific to the mind. But a spirit does not influence them, it is only an individual receiver, transmitter, catalyst; it reflects them, and only through reflection can one commit an act of adornment and magic.

Desire, Synergy and Woe

What is not in the intellect is not revealed as an independent world; it belongs to the realm of the imagination. When the imagination mediates, hidden worlds reveal themselves through imagination and manifestations to become the realm of the real, and when tangible ideas affect the intellect, they gain flesh in truth.

Desire does not necessarily mean sexual attraction, it is also an instinct that controls directions and dreams, from an existing state to the desired state. It is also a process of refinement of libidinous energies that sacralizes instinctive sex and transforms it into an erotic art. From the aspect of the higher intellectual function, it directs the integral principles to a desire for greatness, vastness, first personal, then when the walls of separation are removed and one regains a sense of belonging - of being together. To what goals does human desire lead, what defines a future world? Is it a collective of plans, dreams that refine or corrupt the world, is it the emanation of the thoughts of people half asleep? The people of today are bought and sold, conditioned to the lowest common denominator, superficial and without backbone, without principles. Can they be transformed into a great vision guided, for example, by the Mahayana principles among many others? That every action has profound consequences and the more power one accumulates, the greater the responsibility for one's actions? And just as incorporeal messengers mediate between the ideas of the deities and the numinous, and black mystic lights and emissaries send their inspiration and ideas to people, so the magoi and priestesses communicate with the divine. Through interpretation, through the power of the philosophical sun, which is inherent in the human form, through the power of wisdom, which is fallible - that is, imperfect - human, they attempt to reformulate the vision. So that their apocalypse (gr.: unveiling, uncovering) is not lost to their kin, but the vision of others is not violated by domination or enslavement. Thus, in the past, the keepers of the sacred flames have preserved these secrets, traditions, rites and theatres and have built the temples of memory. They commemorate, preserve, regenerate, ignite, so that the keepers of the mysteries, the priests and priestesses of these sacred flames, can become mediators between man and the divine. Between the great things and the people, insofar as the poets intuitively understand their muses, their words have drawn from the infinite. Caught in the aesthetics of their feeling, they must not see through their art, for it is the art of the world that speaks through them. Much like a philosopher interprets signs and seeks relationships through reason, intellect, memory, perception, knowledge, and inspiration, the poet interprets the world through beauty. Whether it is despairing, ugly, decaying, delirious, insane, or rapt, noble, ruled by high ideas, to satisfy both the tastes of those who are in pain, suffering, angry, wrathful, hateful, vengeful, and those who are noble, righteous, inspired, and principled. To harmonise these forces and align them with a larger cosmic reference whose overall reference is stillness, but whose manifestations are manifold and change with time, age, epoch, aeon.

The degree of fullness (unmixed, unified numinous) and emptiness (anuminous chaotic potential) is also a matter of perception. For one can see the universe and experience it as cold geometry with deep laws that are not imbued with the nous of light, an essentially empty machine. Or one can see it as filled with essential, living being and thus as meaningful and numinos. It is a matter of relationship (reflection) to our own being and to the world, for we project an analogy between inter- and intrapsychic milieus, elevating them to their heights and depths. Therefore, we are at home with our views. Both enable understanding by establishing correspondence and grounding reason in the noetic-psychic comfort of sober insight. The latter other establishes dehumanization as a course in otherness - the delirium of otherworldliness with its many shades and manifestations of insanity, but also - the illumination of being in different ways.

Seeing the horror of space, the emptiness of time, reaching first for the mass of the sky above us and then for the space of the stars, one recognizes the safe havens of knowledge. Then he muses - "How dare this little man claim space and time for himself, to feel, to be so sure of it? How is he not belittled?" . Meaning the power of habituation to have conquered the world, tamed by appearances, the illusion is so deeply embedded that it becomes a true shadow, and these are not contested, for they constitute our being. But is it a conquest? When the reality of the horror cannot be seen because it has never been seen? Look into the space for a while and feel belittled by it - you are a single being, the space around you is gigantic even now. Extend this perception to the cosmos - as an experiment, and then again as you tremble, unite and feel one with it. Your mind becomes that space. It is this reliance on the known from which we conquer space, but we often forget and go on with our lives. You suspend knowledge of the horror and refuse to see it or think about it. The taming of the distant expanse is merely a sign, a psychological move to prevent one from identifying with greatness. But these - these - who let the positive emptiness through their minds - their souls have no limits! So how do we find a relationship with ourselves? The step from emptiness into numinous light is that of a gradation between meaningful existence and nihilistic desolation. It is essentially a gradation of perception. Those who looked into this horror came to know the terrifying gods who look from beyond this abyss to the denial of existence. For they stand beyond all time and space. Those who felt this alienated horror staring deeply in and out of them, making them empty and susceptible to doom, may indeed have emptiness in their eyes. They recognize the horror in their eyes, only these know it! But how beautifully this black hole absorbs the light and becomes luminous again, from the gods of the reproaches that are beyond ontology - into the mighty winged eons that are the substance and the eyes of the stars! Sons and daughters of the night-robed star-mother, playing in the divine stream!

Time runs away from us humans, if we equate time with thoughts, it is never calm. Our mind changes much faster than our body. The human hair grows 1.25 cm per month. How many thoughts have you thought today, even the quiet ones? Trees think slowly, their musings are profound. The forest is timeless by human standards. When we try to think like a tree, our thoughts gain depth, as in a oneiric slow motion dream. The roots are firm, our branches rise slowly; perhaps the leaves were like thoughts for a tree. The same moment of a mind flash, an interruption of deep meditation, lasts two seasons for a tree bearing leaves. It takes a few months for a tree to change its mind and gather new thoughts to think about - but it is always in agreement, proportion and harmony with its nature, it is not stubborn or determined, it expresses its essence. Then, in autumn, it casts off its thoughts, it stops in realisation, as if in a positive, deep void, it retreats deep inside with its thoughts, but it gathers its strength, as if it has an inner truth within it that makes it renew again and again. Perhaps this is the reason why the axis of the world soul is compared to a tree. It is the deep thoughts that change according to certain repetitive laws. If we translate the language of the forest, there is only wisdom, but it is silence that cannot be put into human words. The gods think like this, wordlessly, without a human voice or word, they are ideas that merge with the slow, timeless subject of their actions and become great, wonderful things that correspond to beauty, proportion and truth. Slow decisions with penetrating insight that are prescient are the greatest. Spontaneous decisions made quickly spring from the same source, like a whirlwind arising in the ocean. Everything else appears as harshness or misjudgment, as triviality and frivolity of the small birds that also have their place in the world. The great falcon hovers above, with great long thoughts it gathers the small birds and embraces them. The great brooding over all that is below.


How many times has the soul wept, torn in passion, when body and mind tried to silence it with disciplined reason, a witness to a well of pain that opens the gates again, a purified pain crystallized in a single, real, dead tear? It is the cry of longing when we are alone with loneliness and feel that we are no longer part of this world, when we want to return home empty-handed.


„Spirits of the stars, why do you show this blind world pointing to the black star, why do you make me an outcast when I once wanted to call upon the light of the stars. Why do you remind me of my origins, of my service, only to block my way out. Why do you show me the robe of cosmic night and its oblivion, when I am still here? Why do you blacken, veil your government over the world and show a face of death?


It is the weeping of compassion when a hawk’s eye meets the misfortune done to the world and the pain of beings disarms our own.


“O Spirit of the Moon Priestess, whose robes are sewn with black jackals, why do you present me with a phantom of cause and effect, reversed destinies, the howling of hungry spirits, why, O Lady, do you not feed them with your glorious light, the injured and wounded, the hateful, the angry, whom you do not comfort with your splendor, why do you withdraw from the world and put a black mask on your pale face?”


It is the crying of “so and so” that penetrates the world with insight and sees the abyss between the harmony and the existing world that has forgotten all the hidden, higher worlds and lives in blindness.


“O spirit of the world, why do you show suffering and pain, blindness, ignorance and anger, torn destinies, wars, darkness, why do you show a world above and the void below? Why do you show minds and hearts that these things cannot captivate, show a new life born into darkness and so doomed to an empty struggle for a next green grave. Why do you show disasters wearing a yellow mask, why do you wear yellow torn cloths reminiscent of high priests and python women tearing their robes, why do you show me their dust with a deformed hand pointing upward. Where do I hear the call to fall into the barren land?”


Is it the weeping of memory that reminds us of deep, piercing things we once lived for that beautify, enlighten, and ennoble us in a flash?


“O Scribe, Spirit of Memory, why do you bring to light my realizations, my moments of greatness, hope, and determination that were crushed by forces greater than I-why do you show all these who lived for the same things and only said ‘nothing new under the sun,’ who flashed for a moment and sang among the ages, why is your face torn to the bone, showing an hourglass full of human tears? Why do you see my honest oaths and promises turned into nothingness in the cycle of fate, just like many others, why do you turn my stern intentions into shadows that torment me when I can no longer feel?”


It is the crying of loss in which we recognize the wholeness of a thing that has been torn, scattered, separated and forgotten, so that it has become incomplete, hurt and mud and dust of the earth?


“Proud human spirit, since your race is but a figment of your imagination, why do you haunt those who have lost you, recall your glory, show all the wonders buried in the catacombs of past generations, why do you point with sadness to the gods and with bitterness to the earth, why do you look at the world rattling the chains, when the eyes of the stars, filled with black tears, wear my mask for a while, to say nothing but be silent, nodding your head and showing my grave?”

Conscience and freedom

„Natural law has been twisted every which way-from legitimation to brutal violence to a paradisal idyll. This is grounded in the possibility of reading anything at al into nature. „It is everything at once:' Well, fine; then let every huma being get his own bit fom Being. " — Ernst Junger, Eumeswil

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