Psychik sychikk k Pape Paperr 223
Compiled by Fuomo, Warsaw, May 2018
Introduction Te main purpose o this work is to shed some light on the cognitive behaviors that a mind is capable o processing, generating or receiving in a passive, reactive, or active manner under extraordinary states o influence. It enumerates potential augmentations and distortions o the working mind, and engaged sensory unctions, as well as energy bodies and emanations, and its purpose is simply to raise awareness o certain phenomena, and illustrate them to provide with a capacity to train the mind properly both deensively, and combat-wise in a raw psychic mode without technological technol ogical augmentations. augme ntations. Even i one is not a subject to certain mind abuse techniques, it might give an indication o what may be trained and developed, using the existing knowledge to build on one’s own strengths, however there is no better training than practice – receiving damage, first learning how to deend onesel, and then learning how to launch offensives, tactical (like street magic), or strategical (grid-wise). Secondarily; the techniques are used to deter any induced violation or breaches o the mind, i such occur.
Pneumatism and Hydranomy o the Spirit Autonomy and reedom rom conditioned automatism is the birth o ree will. It is re-remembering o past structures o subject-object division, bridging and incorporating them into a whole and developing urther structures rom the autonomous viewpoint. It starts with synthesis. A breakthrough – the subject:object division is bridged and transcended. Comparisons and tensions between present condition and normative situation while ‘rejecting contradictions through solutions’ are wed in proportion. As i a dynamism between Ego, Super Ego and connected aspirations would resolve in another position. Diurnal society represents what is apparent, what appears to be. It is contrasted with nocturnal undercurrents or depth sociology. Tese threads o chtonic, telluric meta-narrations, combined with grand meta-narrations o the whole, inter-weaved with sociology o ignorance and knowledge is in continuous tension. It brings orth new material to re-work, absorb, contemplate, understand and act upon. Between these worlds, accumulation o solved contradictions and merged dualities over time leads to the rectification o an autonomous conscious center o command. It is a orm o a genii or a meta-awareness. It works like a eedback loop o inductive-deductive cognitive-behavioral cognitive-behavioral processes, that becomes rounded and completed – preerentially in harmony or even distribution in one’s character and mind. It is imbued with all too many unpredictable actors that renders enough space or aesthetics and beauty to arise throughout the process. Solved contradictions are giving critical insight into many otherwise unknowable dynamisms and emerge in critical, well-discerning thought, it is a orm o cognitive training. Merged dualities give a cluster o intuitive, independent judgments, decision, assessments. Combined with sel-observation and observation o surroundings they are a orm o deconditioning rom the alienation o subject:object dependence. In assessment o subject:object or any type o dualism we come to rely on the inner Other; ranscendent Tird. It is a superposition and alcon’s sight observation o ourselves as i we would be detached and hovering above our ordinary bodily selves. It is the birth o a star. Sometimes the alcon descends and merges with our sel and automatic responses, sometimes it breaks ree and sees everything with a greater sight. Tis alcon is the spirit o individuated consciousness. Upon which we don’t identiy with sel-hood, body, thoughts, mental detritus, emotions but with the alcon: the rectified spirit. Tis operation relies on intellectual, cognitive and affective transposition o inner millieu or ezosphere and noo-sphere configurations. Tat is achieved through continuous pressure, tensions, meditation, suffering and overcoming, conrontations and decisions. Tese are psychic and pneumatic operations that are done partially by choice, ate, infliction, yet in majority decided consciously. It is resembling the birth pangs o a snake, shedding the veils and membranes, until it is a ully developed spirit. Here, human nature in elevated re-deified aspect o a godhead is defined in aspects o its refinement; not continuous, but momentary – like satori o one’s raptures, longings, antasies, visions, vistas etc. In line with the Mithraic Axiom: ‘Harmony o ension in Opposites, Movement Upwards’. In a dual world we are the alchemist and the t he alembic. ao or harmony o opposites opposites is not ound without the molding mold ing o tensions. I there is no pressure, there is no counter-movement to find the lose ends and harness them into strength. De is a gi rom Heavens, in ascent towards the spheres that is equipping, ortiying us and assisting us on the path. Without conrontation within us we may not know nor understand the molding mold ing and unolding o our individuated genii, nor do we know what to sculpt scu lpt urther. urthe r. Clearing the worldly dust away rom perception, percept ion, we see clearly. Tere are three methods, all equally important, and some intersecting. Tat is done either through lie and expressing it, sculpting in it, perecting and rounding onesel. Tat is done through spiritual practice, medita-
tion, contemplation, initiations, ceremonies and rites, when the mind is still you get to know yoursel and train yoursel. Tat is done in true conrontation, when you make decisions and discover what you’re made o. What you take rom it, a learning, or a punishment is up to perception, vista and insights. Tese who cannot penetr ate deep within themselves, will not interpret the oracles o the world properly, lacking wisdom o discernment. It leads to perceptive transposition o early consciousness that carries mental-affective imprints, habits and conditionings, memories, perceptions etc. Tat undergoes change and becomes composed o multiple leaps in its essence that is a seal upon it, and a seal upon the spirit o consciousness. Tis spirit o consciousness is defined as the history o localized ocused awareness. It is lensed by memories, experiences, perceptions, decisions (autonomous perceptual judgments o action and its movements) and eelings in configuration o knowledge. In that gnoseology is a dynamism depending on knowledge: constellations o data, inormation in reshuffling and varied relation to each other. It is localized in-between the eye-brows, and is elt as a strong, thriving sphere o light. Upon death, this individuated spirit-consciousness olds and acts urther, possibly through vehicles that let it express it in manioldness.
Seeds o a Beginning A seed does not become a tree easily. Alchemy o the spirit without toil, conrontation, decisions, nature is not ormed, refined, sculpted. It is a repetition o human activities and archetypes and tokens within. It is all the love, hate, combat, inner workings, whichever the projection o our genii and nature, the totality o one’s being that one contains within and keeps at bay. It puts pressure on him and her to transorm and change in tension with reerenced directions. Tis is the scaffold, structure, and skeletal rame: Direction, values, principles, merits should be understood to be in concordance with Reason, Reas on, Logic, Harmony and Proportion according to time and age, as the latter l atter should be discover discovered. ed. Reaching or ancient laws, henceorth henceorth crystallizing cr ystallizing Intellect that requires experience and reerence to use with judgment, decision, assessmen assessment, t, consequence, consequence, oresigh oresightt and and is tied with with flourishing flourishing maturity in the the PhilosophiPhilosophical Sun. Te arsenal o these must be either observed, or read, absorbed and applied applied,, tested as having merit, value, and greatness in lie and consequence or the whole – this breadth o one’s responsible reedom delineated by that o others. “No one orges giants without the idea o them”; “No one reaches or cruelty without the idea o it”, likewise, “no one reaches or inner greatness” without the idea o it, an inspiration – vision. What does not arise in a mind or heart, rarely gives a mature harvest o the spirit. Tus, highly developed intellect, and instillment o principles that are coupled with reason in-between intellect and principles is the peri to kalon. Love o beauty, love o justice, love o reedom seems to naturally emerge rom human beings. Proportion is the rounding in accord with nature, humaneness is ound with inner sight, and urnished with understanding. In situations situations when human beings are truly deprived o it, when they are enslaved, when they are surrounded by ruins within and without. Furthermore, when they are continuously punished or treated unjustly, or whether they perceive this injustice elsewhere – they make decisions and orge stances. Likewise, recognizing apparitions presented as essence procures a longing that is only complete in honest ulfillment. I one is enslaved, and eels a portend o reedom, knowing it is true, one craves or reedom. When one is detested, and honestly eels love towards another person, he knows it is love. When one is treated unjustly, and a honest orce reely rewards him or injustice, he knows it is a true orce, and that justice is being done. When one wants to recognize true qualities, let us start rom the deprived person: what is such a person lacking most, apart rom ood and shelter? And then we should ask ourselves what is it that we have that such a person does not. We might have a alse image o deprivation too, when one that lacks in our eyes, is not deprived, and we see ourselves not deprived, are more deprived than the other person. For the true deprivatio deprivation, n, and true tr ue ulfillment is ound both in comp complete lete honesty with ourselves and the world, then the world is honest with us. Any notion o alsehood, perceived, or unacknowledged may be a mere mask, an apparition that we “live by”. How is thus honesty developed. It is by removing the masks, both rom ourselves and the world, questioning ourselves and attempting to pierce through the illusions. I by chance we detect alsehoods and contradictions and see through more and more games that we humans play, and sometimes – the metaphysical worlds, we de-mask the world. It stands un-masked, and any mask
that it is putting on us and on itsel is a mere trifle repetition. I we preserve the memory and realization that is conducive to truth. But do we tear “all masks down” to stand alone with the alone? It is a question about objective truth, or truth about Divinity, which according both to Neoplatonic philosophers and XVth century Nicholas o Cusa is unavailable to human minds, it may be approximated in proportion. Yet it is not an approximation in proportion that is detached det ached rom the world, or a mere surace sura ce o greater things. It is a proportion that is a key to balanced and rounded o what a human mind may achieve to communicate with other worlds and re-deiy itsel and become re-deified in accordance. Every key to communicate with other worlds and work magick or Teurgy effectively is a orm o a carved out proportion, or a memorized intuitive ormula that makes us look through the keyhole, not into the whole, which is negatively known, through learned ignorance, but into a figment o the other worlds, that we may interpret according to what we are capable o and aerwards work with them.
Mindset and Principles Anyone engaged in any orm o cra or art does not become anything o a practitioner i they don’t practice. Practice o lie does d oes not start with learning le arning how to live, oen we don’t don’t know how to live, deeply and meaninully meaninul ly yet practice it out o necessity. Every art, skill, science, cra requires such an approach. Holy paths o high magic, or personal one, any orm o volitional negotiation or imposition upon reality; getting to know onesel is a special type o cra. We cannot orce anyone to step upon it, indeed it is the most barricaded and ortified path against which there are more advices not to. It is the most conscious choice that one might ever make, it needs to be ought or, sustained, memorized, memorized, developed, balanced ba lanced and rounded. One learns to master lie and magic, without the mastery o lie o onesel, no one will master the latter, but will quickly turn into a puppet o one’s own mind, emotions, projections. Not only that – such practitioner will invite openly influences that will abuse an untrained mind and fix it in delusion or ignorance. It will prevent any development by abusing one’s mind, emotions, and projections, untrained in sensing obstacles, illusions, deceptions, schemes and will easily become a victim v ictim first o onesel, and then o everything else. Ultimately turning into a mocking stock o every aspiration and ideal that one lived or – reversed. It happened to me, as it continuously does, but I do not rest at laurels, nor do I reeze reality as something permanent. Never take anything or granted, and despite the discouraging and reverting actors that at one point throw us into despair o ailure, on the other mock us, or bar our progress both by their nature, or purposeully. I we are ready to build tough minds, o insensitive to things that most people break under. Tat perormed under continuous tension and strain, multiply our intelligence by constant training, see situations and penetrate into the depth o their setting and character at an instant, whereas other people would see only the surace. We turn the nocturnal to diurnal, the hidden to the revealed, the murky to the obvious. Develop principles and standards to keep ourselves steadast on the path, despite temporary deormities o the mind, sense and affect, and sacrifice most things that other people live by and love – the path is open. It is not to scare anyone away, but it is neither to invite anyone promising them anything beyond o what they are capable o. Tere are no promises. In act this work in majority is about how to aspire to be a decent human being, as we explore various techniques, and learn to master them and impress, or evoke the Deities selflessly. o let the ocus flow through us in continuity o this divine impulse – elan vital o the co-smos within chaosphere, and chao-smos in co-smos. Given that we know nothing about magical phenomena, but we are equipped with regular human knowledge upon which we rely, when encountering an anomaly we notice an instance o it: unknown. Te instance might be disbelieved but it is noticed and sealed in memory under good conditions. I more anomalies arise, we may induce a small structure with several nodes, e.g. “law o attraction” by three instances or examples. We may choose to reject the theory as a whole and either rely on belie in coincidence, or at best – synchronicity – which relegates it to magic anyway. I we have more events to alsiy the structure, we have a solid law with a solid structure with three nodes or example. Ten we apply what is known, or the episteme acquired earlier, and our cognition to compare how they might
work together. Assuming some very weak law that we observe, in a sea o other laws, unknown to us. We either project the knowledge o this law on every other law without understanding them, or we suspend judgment and and discern that there are differen differentt laws at at play, play, because the one one we have have is insufficient insufficient at at explaining it and sometimes insufficient to understand even that law itsel. It is like astronomy in an attempt to find another planet, because the calculations don’t fit. Tereore, we observe and isolate other events in the same way. Having two or more inductive laws, we may try to deduce the general rame and trigger top-down reasoning. Whenever this is insufficient we induce new laws, and build an upper structure that explains more events in an approximation to what we know already. Aer a while we have a mutually proportional set o laws, episteme, cognition that explain situations, hence we may properly set ourselves in a relation to them, or establish cognitive-behavioral reaction through training. By observing instances that start to work we are not static, applying the mind and spiritual prowess to creative solutions we start to engage in the tested rameworks and simulate the outcomes or actively work. Mental rivers and topographies o noetics. Let us define mental continuum. It is a river o mental events and phenomena that are occurring on the conscious and unconscious level o cognitive-affective awareness. It may be running silently, but may stir most extreme states o agitation, it may be running like a rampaging river, but may be effectuating a silent, humble thought. Many people are letting this mental river take over their thoughts, actions, emotions, delineated by the conditioned responses taken rom society, mentors and peers, in-between there is uniqueness o response, the space o one’s personal breath. Focus here! Te beginning o sel-observation and introspection, reminiscence and contemplation make us aware o this mental continuum more and more as we look within, we deepen it, and excavate things that are making us more and more conscious. We get to know ourselves – not the conditioned image o ourselves that we cherish, that too has to be known, but our responses, judgment, assessment, thought, rationalizations are taken under scrutiny. We become our own analysands and psychotherapists in understanding o the Western thought, and we practice intellectual yoga by Eastern E astern understanding. For each mental action we ask ‘what is the reason?’, ‘where are its roots?’, ‘is it complex or simple?’, ‘why am I thinking this now?’, then we orient ourselves towards the uture ‘what are the consequences o these thoughts, where do they go, based on what we know about our minds?’, and then we move to the past ‘where did they begun, how may we improve e.g. wrong oundations, misplaced belies, toxic conditioned responses?’ Eric Kandel won a Nobel Prize in the year 2000 by proving that learning changes the neurons, thereore to some extent we may adjust the neurological wiring both by psychotherapy, yoga, psychonautics and various experiments and practices once so common in the mystical traditions around the world. When we learn about ourselves, we temporarily suspend the “rationalization and nihilation screening” which is a deensive mechanism o the mind to preserve its organizational entropy. Persuading and enchanting such structures brings dangers, because the t he declustered complex (affect-image) (affect-image) releases psychic energy that has to be reinvested into new structures, ideally by learning we acquire desired structures that are not yet invested with psychic energy, and when old clustered complexes are deconstructed, the energy swily moves into a new cognitive pocket. Tis process is hal-conscious, and may go wrong, e.g. the energy may be reinvested into a different cognitive topology o the given phenotype; Developing such introspection is a habit, and is not in any sense robotic. At times we are better, and more bril-
liant, in another blunted and incapacitated, numb. Te other goal is to develop discipline. Tus in brilliant mental setting we put it to use, and in numb times we may commit remaining resources to other things, or to sustenance o the process o mental hygiene – equally important. Te best training that could be recommended is meditation, or silencing the mind. Te other one is conrontation and decision based on our judgments and values. Inasmuch as the ormer orders thought the latter strongly imprints habits and behaviors over time. All this is not happening in a void, our reason decided what is beneficent and what is superficial, counterproductive, or even toxic and poisonous. We may at times be fixed in poisonous p oisonous states, and our ocus ocu s and awareness can’t can’t release itsel itsel rom such a bondage. When we are absorbed by a state our mind identifies with it, and even seeks affirmation or pleasure rom it. Some people, or example take suffering or pain or their natural state, while being in it they reject it, but then they consciously seek it. Arguments that this is not a desired state o being are not reaching them, until they solve it within by contrast and observation. It is interesting that will never guide by opposition or contradiction but by penetrating the others mind and guiding it towards own solutions with a suspended judgment and a lot o patience and empathy. Tis is merely an example o one state o being in which the mind is completely absorbed in a carved out state o its totality, and takes it or all that there is. o know we need a reerence o what is healthy and most o us have some common sense in this regard. However, what is intuited but not known is less effective than training. Over years o practice, I’ve picked the model o Buddhist kleshas, or afflictions to explain the variety o their mutations and strands in the modern world. Aerward I’ve isolated virtues and ethos (Via Romana, in majority, Conucian ideas, and Egyptian idea o Ma’at as law) that I ound most useul in urnishing my work, as well as the counter-virtues or vices, that started working against me and against my endeavors; Tese are merely a model developed by a modern person. We cherish our own dynamisms that are personal, but it is noteworthy to be at least aware o them.
Method I we don’t counteract poisons in our mental stream we might become a hopeless victim o the developing delusion, or vice, creating an object-subject tension. But counteraction should not create opposition or more tension, but a middle way in solving the slight or major disturbance. How it is done varies rom mind to mind. I never understood the ‘letting go’ part – repeated as a mantra ever ywhere – one can let everything ever ything through, but i one does not chase the thieves o delusion, anger, wrath, ignorance away that arise during lie within, within one’s mind and rarely ever during meditation, he or she will eventually succumb to them. Tat is why oen meditation was advised as a remedy to counter the pollutants in lie, by conscious mental eort to tame the incessant monkey o the jumping mind, and i any opposition is encountered in sense that an external nature is mixing with our or purposeully ruining practice – to double the efforts whenever possible. Difference between rigor and mindless drill is oen conused, the ormer makes the mind shrewd, tough and intelligent, the later stiff, dry, and debilitated and may become non-discerning and cruel. It was – I think – always a question o discipline supported supporte d by inner truth. In worst cases we may start star t recognizing the pollutants as regular in our mental continuum, thus not even recognizing them as something opposed to development and realization. Ten as soon as this is recognized, one needs to to catch the thie by the throat and throw him out.
I would argue that: Ad. 1: I we simply observe the arising delusion delu sion we might be swept in, with poisons developing, i we counteract countera ct we create opposite tension, making psychological space or it to fill it later; Perhaps the method is to find higher grounds in mental state (as i climbing a mountain), and then neutralizing the poisons with light effort by analysis o causes and conditions and supporting the analysis with scriptural thought and “good speech, good thought, good action”; I the thoughts are polluted, the speech is polluted, is the speech is polluted so is action, it works the other way around: good action improves thought and speech by synchronizing them. Ad. 2 Dissolving mental habits is difficult i they are long-lasting, clusters o these are difficult to immediately cut through (although it happens sometimes) one has to find not the opposition and be stranded in duality but something akin to trancendent Tird, that neutralizes both; B etween love an hatred, or example, one finds a paternal and a maternal mind towards beings that eel both releasing onesel rom the duality. Society reinorces the view o sel-hood and calls it individuality, although it is a mere repetition o the movements o social conditioning; It also reinorces sel-grasping creating an illusory cocoon and reiying it as something real. From the perspective o the golden ages, modern societies societi es ollow well-entrenched illusions within illusions, contradicting wisdom, principles, insights and laws o ancient thought-systems that lend the contrast when understood properly. It is rarely perceived by these who have no contrasts to see. One way to deal with that is to develop authenticity, and retain a sel-hood that we can use as a puppet on the scene, otherwise we would have to rerain rom all social interactio interaction. n. As long as we command the puppet o sel-hood, and are well-aware o its illusory nature, not grasping at it, we can play the theater and urther practice. I we are pushed into the attachment attachment to the sel-hood by the illusion, because the projected societal image is a bombardment o the ragile untied Sel and containing it back in the cocoon, we might at first eel encircled, but then it let’s go. “Sel-grasping is the root o all evil”, in essence i we develop a notion o emptiness, everything goes through the air. Te mind may entangle itsel with base things at a different level, but only inasmuch as it believes in the absolute reality o the things it is subjected to – it becomes enslaved by it. Te other part is the danger o developing an elitist view, or air o superiority and inflation. When we separate ourselves rom the rest, who cherish sel-hood and grasping at sel at a societal level, in act – it is promoted and is the business-as-usual, business-as-u sual, that’s why people are so easily manipulated, manipul ated, finding it natural. Or even e ven worse – doing so blindly and not knowing otherwise, we may risk sel-attachment sel-attachment through aggrandizement and separate yoursel into an even worse condition. Tis is a path either to alienation and arrogance, or megalomania and obsession. Balancing between the masks and puppets o sel-hoods (or sel-hood) and attempt attempt to be liberated rom them is a rather difficult game, but it is doable. Tere is no need to escape society, it is a question o developing a strong sel-hood that deals with society on one hand but detaching it as i non-existent when necessary on the other. Guiding principles We are working within a system syste m o reerences, how this system o reerences reeren ces with more static and malleable mal leable elements comes about is a question in-between experience, knowledge, perception and discernment, judgments and decisions. We shape this system o reerences through active, critical participation in our lie in relation to the world. Ten we observe the world in relation to lie. We use our reason, eeling and Intellect to sieve the
good parts rom the bad, superficial or unnecessary parts, we observe the greater phenomena at large. We penetrate the world o humans, societies, worlds visible and invisible, we establish the oundations upon which we build a whole road-map. Ten we decide how and when to act, react, become still, progress and withdraw. We look above the present world, behind its history, above it and into the uture – there a vision is born. A vision is always normative, it is moved by desire, dreams and aims. At the same time we are cartographers and cosmographers o these worlds, we chart the uncharted to the best o possibilities. We thread the paths that were walked beore, and map the unmapped to the best o our knowledge. By observing these worlds in movement we fix a point o reerence, and think deeply over what is o use, then establish groundworks. Reason seeks solutions based on what we know, Intellect mediates in between higher worlds, Reason and the animal mind; In the same way we urnish our inner mental territory, our affective and cognitive habits and solutions, the way we react to a field o phenomena. Mapping Mapp ing the territory: We are inseparable rom the world and the illusion o being separate rom other people is raising consequences over the majority in the longer run; Tus oreseeing the general consequences that seeking sel-interest is a suicidal mission in the longer run, as it damaged the abric o human trust and co-operation; Suffering and pain o others is not a thing to be taken lightly, dehumanization and separation rom eeling does not disengage the Intellect rom recognizing these actors. Suffering may be overcome through training. One does not reuse to recognize the unity o the aorementioned common understanding; Recognizing contrasts that are insoluble one does not agree on a given state o affairs, and one does not lay in ignorance knowing the constellations o contrasts that call slavery reedom and suffering happiness; One attempts to solve them within and without; Domain o ignorance is that o separation and oblivion to the “unknown knowns” that are accustomed to and taken or regular, whereas they are outrageous. Tese contrasts are seeking solutions, whenever we may find them – we apply them; A stout heart is a companion o its master, thoughts that go astray should be dominated, and directed towards the desired state; What is strong should not be disregarding weakness, what is astute sh ould overcome the state o others, what is resilient should overcome the movement o opponents, not to become alike. Anyone engaged in any orm o cra or art does not become anything o a practitioner i they don’t practice. Practice o lie does not start with learning how to live, oen we don’t know how to live, deeply and meaninully yet practice it out o necessity nece ssity.. Every art, skill, science, cra requires such an approach. Holy paths o high magic, or personal one, any orm o volitional negotiation or imposition upon reality; getting to know onesel is a special type o cra. We cannot orce anyone to step upon it, indeed it is the most barricaded and ortified path against which there are more advices not to. It is the most conscious choice that one might ever make, it needs to be ought or, sustained, memorized, memorized, developed, balanced ba lanced and rounded. One learns to master lie and magic, without the mastery o lie o onesel, no one will master the latter, but will quickly turn into a puppet o one’s own mind, emotions, projections. Not only that – such practitioner will invite openly influences that will abuse an untrained mind and fix it in delusion or ignorance. It will prevent any development by abusing one’s mind, emotions, and projections, untrained in sensing obstacles, illusions, deceptions, schemes and will easily become a victim v ictim first o onesel, and then o everything else. Ultimately turning into a mocking stock o every aspiration and ideal that one lived or – reversed. It happened to me, as it continuously does, but I do not rest at laurels, nor do I reeze reality as something permanent.
Never take anything or granted, and despite the discouraging and reverting actors that at one point throw us into despair o ailure, on the other mock us, or bar our progress both by their nature, or purposeully. I we are ready to build tough minds, o insensitive to things that most people break under. Tat perormed under continuous tension and strain, multiply our intelligence by constant training, see situations and penetrate into the depth o their setting and character at an instant, whereas other people would see only the surace. We turn the nocturnal to diurnal, the hidden to the revealed, the murky to the obvious. Develop principles and standards to keep ourselves steadast on the path, despite temporary deormities o the mind, sense and affect, and sacrifice most things that other people live by and love – the path is open. It is not to scare anyone away, but it is neither to invite anyone promising them anything beyond o what they are capable o. Tere are no promises. In act this work in majority is about how to aspire to be a decent human being, as we explore various techniques, and learn to master them and impress, or evoke the Deities selflessly. o let the ocus flow through us in continuity o this divine impulse – elan vital o the co-smos within chaosphere, and chao-smos in co-smos. Given that we know nothing about magical phenomena, but we are equipped with regular human knowledge upon which we rely, when encountering an anomaly we notice an instance o it: unknown. Te instance might be disbelieved but it is noticed and sealed in memory under good conditions. I more anomalies arise, we may induce a small structure with several nodes, e.g. “law o attraction” by three instances or examples. We may choose to reject the theory as a whole and either rely on belie in coincidence, or at best – synchronicity – which relegates it to magic anyway. I we have more events to alsiy the structure, we have a solid law with a solid structure with three nodes or example. Ten we apply what is known, or the episteme acquired earlier, and our cognition to compare how they might work together. Assuming some very weak law that we observe, in a sea o other laws, unknown to us. We either project the knowledge o this law on every other law without understanding them, or we suspend judgment and and discern that there are differen differentt laws at at play, play, because the one one we have have is insufficient insufficient at at explaining it and sometimes insufficient to understand even that law itsel. It is like astronomy in an attempt to find another planet, because the calculations don’t fit. Tereore, we observe and isolate other events in the same way. Having two or more inductive laws, we may try to deduce the general rame and trigger top-down reasoning. Whenever this is insufficient we induce new laws, and build an upper structure that explains more events in an approximation to what we know already. Aer a while we have a mutually proportional set o laws, episteme, cognition that explain situations, hence we may properly set ourselves in a relation to them, or establish cognitive-behavioral reaction through training. By observing instances that start to work we are not static, applying the mind and spiritual prowess to creative solutions we start to engage in the tested rameworks and simulate the outcomes or actively work. Mental rivers and topographies o noetics. Let us define mental continuum. It is a river o mental events and phenomena that are occurring on the conscious and unconscious level o cognitive-affective awareness. It may be running silently, but may stir most extreme states o agitation, it may be running like a rampaging river, but may be effectuating a silent, humble thought. Many people are letting this mental river take over their thoughts, actions, emotions, delineated by the conditioned responses taken rom society, mentors and peers, in-between there is uniqueness o response, the space
o one’s personal breath. Focus here! Te beginning o sel-observation and introspection, reminiscence and contemplation make us aware o this mental continuum more and more as we look within, we deepen it, and excavate things that are making us more and more conscious. We get to know ourselves – not the conditioned image o ourselves that we cherish, that too has to be known, but our responses, judgment, assessment, thought, rationalizations are taken under scrutiny. We become our own analysands and psychotherapists in understanding o the Western thought, and we practice intellectual yoga by Eastern E astern understanding. For each mental action we ask ‘what is the reason?’, ‘where are its roots?’, ‘is it complex or simple?’, ‘why am I thinking this now?’, then we orient ourselves towards the uture ‘what are the consequences o these thoughts, where do they go, based on what we know about our minds?’, and then we move to the past ‘where did they begun, how may we improve e.g. wrong oundations, misplaced belies, toxic conditioned responses?’ Eric Kandel won a Nobel Prize in the year 2000 by proving that learning changes the neurons, thereore to some extent we may adjust the neurological wiring both by psychotherapy, yoga, psychonautics and various experiments and practices once so common in the mystical traditions around the world. When we learn about ourselves, we temporarily suspend the “rationalization and nihilation screening” which is a deensive mechanism o the mind to preserve its organizational entropy. Persuading and enchanting such structures brings dangers, because the t he declustered complex (affect-image) (affect-image) releases psychic energy that has to be reinvested into new structures, ideally by learning we acquire desired structures that are not yet invested with psychic energy, and when old clustered complexes are deconstructed, the energy swily moves into a new cognitive pocket. Tis process is hal-conscious, and may go wrong, e.g. the energy may be reinvested into a different cognitive topology o the given phenotype; Developing such introspection is a habit, and is not in any sense robotic. At times we are better, and more brilliant, in another blunted and incapacitated, numb. Te other goal is to develop discipline. Tus in brilliant mental setting we put it to use, and in numb times we may commit remaining resources to other things, or to sustenance o the process o mental hygiene – equally important. Te best training that could be recommended is meditation, or silencing the mind. Te other one is conrontation and decision based on our judgments and values. Inasmuch as the ormer orders thought the latter strongly imprints habits and behaviors over time. All this is not happening in a void, our reason decided what is beneficent and what is superficial, counterproductive, or even toxic and poisonous. We may at times be fixed in poisonous p oisonous states, and our ocus ocu s and awareness can’t can’t release itsel itsel rom such a bondage. When we are absorbed by a state our mind identifies with it, and even seeks affirmation or pleasure rom it. Some people, or example take suffering or pain or their natural state, while being in it they reject it, but then they consciously seek it. Arguments that this is not a desired state o being are not reaching them, until they solve it within by contrast and observation. It is interesting that will never guide by opposition or contradiction but by penetrating the others mind and guiding it towards own solutions with a suspended judgment and a lot o patience and empathy. Tis is merely an example o one state o being in which the mind is completely absorbed in a carved out state o its totality, and takes it or all that there is. o know we need a reerence o what is healthy and most o us have some common sense in this regard. However, what is intuited but not known is less effective than training. Over years o practice, I’ve picked the
model o Buddhist kleshas, or afflictions to explain the variety o their mutations and strands in the modern world. Aerward I’ve isolated virtues and ethos (Via Romana, in majority, Conucian ideas, and Egyptian idea o Ma’at as law) that I ound most useul in urnishing my work, as well as the counter-virtues or vices, that started working against me and against my endeavors; Tese are merely a model developed by a modern person. We cherish our own dynamisms that are personal, but it is noteworthy to be at least aware o them. Method I we don’t counteract poisons in our mental stream we might become a hopeless victim o the developing delusion, or vice, creating an object-subject tension. But counteraction should not create opposition or more tension, but a middle way in solving the slight or major disturbance. How it is done varies rom mind to mind. I never understood the ‘letting go’ part – repeated as a mantra ever ywhere – one can let everything ever ything through, but i one does not chase the thieves o delusion, anger, wrath, ignorance away that arise during lie within, within one’s mind and rarely ever during meditation, he or she will eventually succumb to them. Tat is why oen meditation was advised as a remedy to counter the pollutants in lie, by conscious mental eort to tame the incessant monkey o the jumping mind, and i any opposition is encountered in sense that an external nature is mixing with our or purposeully ruining practice – to double the efforts whenever possible. Difference between rigor and mindless drill is oen conused, the ormer makes the mind shrewd, tough and intelligent, the later stiff, dry, and debilitated and may become non-discerning and cruel. It was – I think – always a question o discipline supported supporte d by inner truth. In worst cases we may start star t recognizing the pollutants as regular in our mental continuum, thus not even recognizing them as something opposed to development and realization. Ten as soon as this is recognized, one needs to to catch the thie by the throat and throw him out. I would argue that: Ad. 1: I we simply observe the arising delusion delu sion we might be swept in, with poisons developing, i we counteract countera ct we create opposite tension, making psychological space or it to fill it later; Perhaps the method is to find higher grounds in mental state (as i climbing a mountain), and then neutralizing the poisons with light effort by analysis o causes and conditions and supporting the analysis with scriptural thought and “good speech, good thought, good action”; I the thoughts are polluted, the speech is polluted, is the speech is polluted so is action, it works the other way around: good action improves thought and speech by synchronizing them. Ad. 2 Dissolving mental habits is difficult i they are long-lasting, clusters o these are difficult to immediately cut through (although it happens sometimes) one has to find not the opposition and be stranded in duality but something akin to trancendent Tird, that neutralizes both; B etween love an hatred, or example, one finds a paternal and a maternal mind towards beings that eel both releasing onesel rom the duality. Society reinorces the view o sel-hood and calls it individuality, although it is a mere repetition o the movements o social conditioning; It also reinorces sel-grasping creating an illusory cocoon and reiying it as something real. From the perspective o the golden ages, modern societies societi es ollow well-entrenched illusions within illusions, contradicting wisdom, principles, insights and laws o ancient thought-systems that lend the contrast when understood properly. It is rarely perceived by these who have no contrasts to see. One way to deal with that is to develop authenticity, and retain a sel-hood that we can use as a puppet on the scene, otherwise we would have to rerain rom all social interactio interaction. n.
As long as we command the puppet o sel-hood, and are well-aware o its illusory nature, not grasping at it, we can play the theater and urther practice. I we are pushed into the attachment attachment to the sel-hood by the illusion, because the projected societal image is a bombardment o the ragile untied Sel and containing it back in the cocoon, we might at first eel encircled, but then it let’s go. “Sel-grasping is the root o all evil”, in essence i we develop a notion o emptiness, everything goes through the air. Te mind may entangle itsel with base things at a different level, but only inasmuch as it believes in the absolute reality o the things it is subjected to – it becomes enslaved by it. Te other part is the danger o developing an elitist view, or air o superiority and inflation. When we separate ourselves rom the rest, who cherish sel-hood and grasping at sel at a societal level, in act – it is promoted and is the business-as-usual, business-as-u sual, that’s why people are so easily manipulated, manipul ated, finding it natural. Or even e ven worse – doing so blindly and not knowing otherwise, we may risk sel-attachment sel-attachment through aggrandizement and separate yoursel into an even worse condition. Tis is a path either to alienation and arrogance, or megalomania and obsession. Balancing between the masks and puppets o sel-hoods (or sel-hood) and attempt attempt to be liberated rom them is a rather difficult game, but it is doable. Tere is no need to escape society, it is a question o developing a strong sel-hood that deals with society on one hand but detaching it as i non-existent when necessary on the other. Guiding principles We are working within a system syste m o reerences, how this system o reerences reeren ces with more static and malleable mal leable elements comes about is a question in-between experience, knowledge, perception and discernment, judgments and decisions. We shape this system o reerences through active, critical participation in our lie in relation to the world. Ten we observe the world in relation to lie. We use our reason, eeling and Intellect to sieve the good parts rom the bad, superficial or unnecessary parts, we observe the greater phenomena at large. We penetrate the world o humans, societies, worlds visible and invisible, we establish the oundations upon which we build a whole road-map. Ten we decide how and when to act, react, become still, progress and withdraw. We look above the present world, behind its history, above it and into the uture – there a vision is born. A vision is always normative, it is moved by desire, dreams and aims. At the same time we are cartographers and cosmographers o these worlds, we chart the uncharted to the best o possibilities. We thread the paths that were walked beore, and map the unmapped to the best o our knowledge. By observing these worlds in movement we fix a point o reerence, and think deeply over what is o use, then establish groundworks. Reason seeks solutions based on what we know, Intellect mediates in between higher worlds, Reason and the animal mind; In the same way we urnish our inner mental territory, our affective and cognitive habits and solutions, the way we react to a field o phenomena. Mapping Mapp ing the territory: We are inseparable rom the world and the illusion o being separate rom other people is raising consequences over the majority in the longer run; Tus oreseeing the general consequences that seeking sel-interest is a suicidal mission in the longer run, as it damaged the abric o human trust and co-operation; Suffering and pain o others is not a thing to be taken lightly, dehumanization and separation rom eeling does not disengage the Intellect rom recognizing these actors. Suffering may be overcome through training. One does not reuse to recognize the unity o the aorementioned common understanding; Recognizing contrasts that are insoluble one does not agree on a given state o affairs, and one does not lay in ignorance knowing the constellations o contrasts that call slavery reedom and suffering happiness; One attempts to solve them within and without; Domain o ignorance is that o separation and oblivion to the “unknown knowns” that are accustomed to and taken or regular, whereas they are outrageous. Tese contrasts are
seeking solutions, whenever we may find them – we apply them; A stout heart is a companion o its master, thoughts that go astray should be dominated, and directed towards the desired state; What is strong should not be disregarding weakness, what is astute sh ould overcome the state o others, what is resilient should overcome the movement o opponents, not to become alike.
Consciousness, or the t he Spirit o Individuation Te outer circle: Feeling, Reasoning, Intellecting, Cogitating Feeling: Defined as emotive-affective interpretation o the cosmic ideational process on the human level, re verberating with with an honest honest transparency; transparency; It is known by a human taken with agonizing agonizing despair, despair, it is known known in ecstasy, it is understood in subtle inspiration and longing, it is well-known in parity o sympathy or love, it is known in wrath and compassion; Reasoning: Defined as a ormal process o interpreting ordered, patterned phenomena, and construing hypothesis, intuiting solutions, or receiving notions; It is this unction o the mind that takes raw inormation and transposes them into something more equivalenced; It is hypostasized later by Intellect and bridged between meta-physical level and that o cognitive processes; Intellecting: Defined as combining metaphysical threads and weaving ideas and eeling on a hypostatic level; Te point o meeting between reasoning, eeling and intellecting is a henosis, whereas the Intellect is a point o received notions, and a point o projected reflections. Cogitating: Defined as creative being in thought, individuating. Weaving a separate thread to contribute to a plural unity. Ability to know, to understand, to undergo synthesis, to transorm, to process, to create, to mix, to do science, to do art; It is the undercurrent o Intellecting and Reasoning. Inner Circle: Memory, Belies, Perception, Idea, Focus, Observing, Will, Imagination, Knowledge, Sel-Reflection. Memory: Impressions Impressions received through senses, aculties o regular and additional senses, as well as imagined processes that le a seal on one’s mental continuum, may be retrieved or is irretrievable; It is a constitutive process o individual memory that leaves an impression on consciousness; Belies: Architectures o meanings and myths we live by, that constitute a ramework o our worldview. Tey are based either on socializing or on personal observations; Lenses and oundations through which we see the world. Tey are supporting convictions convictions and they carve out a model o reality that is our inner millieu and microcosm; Belie-systems are vehicles o individuation and practice, they may be supported by realization, or drowned in delusion. Tey are an approximation o what is, and certainties about the world that keep our reality-picture together. Perception: Te way we perceive things rom a given mental setting, the instrument o imagination, senses, memory, cognition that allows us to look at things rom a different perspective. Optic filters o the mind; Dierent angles o view. Idea: A resolution cross-sectioning all other aspects o outer and inner circle; Te solved tension, re-arranging o inormation and clusters o eeling and reasoning, reasoning , to produce a new sprout; Imagine a dynamic nod-network nod-net work that is branching out in new directions, an idea is a dynamic rearranging o this complex network in which a new branch is born rom the whole (Inasmuch leaves are to thoughts, like ideas are to new branches in a tree). Te point when a human human idea (microcosm) meets the branching out o the cosmic, numinous ideasas they entwine – the mediating aspect is the notion; Focus: Attention that is lensed at a particular thought, object, or a general object, view, scattered or pointed; Concentration is the time-span that we can contribute to one or more subjects o Focus. I Focus is the laserpoint, concentration is the strenght and time-span o its sustenance.
Observing: Detecting the changes and shis o phenomenal kind in the area o one’s concern, immediate environment, and the general image o the world that is urnished by the inormation one acquired; Will: Movement o desire, imagination, that is conscious; Expressing personal projection o the movement o the libidinal desire, or open to the astralistic influences, expressing an objective movement o idea through personal will and projection. When that o the movement o astralistic idea entwines with that o the movement o desire, or craving o the personal projections they become analogous and alike. Imagination: Te way sense and idea in motion becomes a creative impulse; Te capacity to re-arrange ideas and sense to create a new branch o idea; Inasmuch as thoughts are the leaves o the mind, the ideas are the branches o the mind,while the trunk is made o one’s genii, character and nature, one’s nuclear core that is defined through relation o personal individuated values, variables, parameters and attributes attributes to the world and inner Sel, that are innermost and most intimate ours. Knowledge: A library o imprints upon the memory rom various sources, the content o every other structure; Dry knowledge is a mere wax imprint,living imprint,living or experienced knowledge is a way in which it is applied and practiced, just like a dry dr y idea is nothing more more than a cognitive exercise, exercise, while a living one is the gist o our lie, passion, tranquility, it is elan vital o our live-hood. Sel-Reflection: An ability to relate the other to the sel and the sel to other, qualitative shi between selrecognition in a world, that is an impulse o individuation, as i a little laboratory in which we observe and introspect our being, to harmonize it work on it, a truly alchemical work. Is it not what spiritual alchemists attempted attem pted to achieve – to reach a psycholo psychological gical breakthrough by observing an external process and internalizing it in the psyche and Nous?
Fates and Mixing Co-dependent co-arising; Te rictions and tensions o the karmic vasanas shot throughout existence and being. Cut through these ties, set yoursel still and ree. I you think ates, think o ties that are animating an indvidual mind and heart, i you think mind and heart, think o ties o memories, experience, perceptions, perceptions, belies, these hard to remove, painul, and these lighter that are harmonious; In our power is the orce o relation to these things, as i spirit o consciousness would be beyond ates, but in accord with Heimarmene; Re-relation, re-constellation o the stance towards and the vistas o within. It is effectively being born into a pre-existent reality, amassing ties and reedoms o everything we encounter; Example: A little boy was born o two parents. Te ather was an anthropologist, with a fixed ancestral egregore and his soul was rather o positive, intelligent and riendly disposition. Te amily egregore egregore was composed o all the collective mind, heart and soulhybrid o this lineage in variety and mutation, and as it dispersed in the past the most active parts were the recent ones. Tat o the great grandather who was a sailor, and a cabaret dancer who was his wie, a cheerul, outgoi outgoing, ng, a bit degenerated lady. Te ather had toughness and resilience and riendly disposition towards towards people. As the boy developed both within acquiring a mixed soul rom them, the amily egregor egregoree started influencing him. A bit like submersed in a cloud-computing server with a brand new mixed-soul to work with. His ather, aer he passed away, le a shade-soul behind, although he was born into a higher world too, the shade was somehow linked with the higher spirit. He took care o the boy. His mother died at war, and parts o her stayed as an avenging dead, with a sorrowul, watchul, painul starve-like disposition, i we may describe it in such a way. Te mother was a polish language proessor with a different ancenstal egregore, she came rom a long line o impoverished nobility intelligentsia, o which hal were shade-vamphyrs carrying an ancestral curse, the other part Protestants with one sorcerer engaged in witchcra. Tey were rather well-disposed towards towards the mother and the newborn; Te little boy was also a small Hindi serpent-deity, that aer 800 years have passed, was pulled into the womb o the mother. Te genes mixed in-between the t he mother and ather ones, the soul-mixing, the mixing with the serpent-deity serpent-deity,, and thus started to grow and develop in the embryo. Tat would define the expression o his being and bodily or, perhaps some talents and skills that he could develop. In this setting he was born; He had some enemies already; Te jealous rival-amily that was hurt by the amily o his mother, the serpent-deity gathered some negative ties throughout 800 years o its existence – in relation to human affairs, but he also had protection too, and was not identified by any o his enemies yet; It was up to his lie and ates, decisions, training, education, chances what he would be, whether he would ever be aware o this setting, or live his lie as a regular boy, youth, adolescent, adult, old man, with his “happiness, woes and worries”, or whether he would step on the path – was up to him.
Operating System System Earth Earth Let us think or a while about our planet as an operating system with various modules and unctional layers that appeared, ormed and evolved since billions, millions, hundreds o thousands o years. 4.7 billion years ago Earth started to orm in the Solar System around a star that is moving on one o the galactic wings, remote rom the center o the Milky Way that is localized in the depth o the Sagittarius-B constellation. Another world-system amongst countless other world-systems. Penetrating space with Hubble deep-space telescope, hundreds o thousands o galaxies are revealed. Let us assume that the star just like any other planet in the Solar System, and every moon has its own operating system which we may define inasmuch as scientific, physical and astronomical knowledge allows us to. Inormation fields which are a hypothetical database, virtually conjured with our minds are later measured and fixed by laws that we define by delineating statistics o behavior o these systems. Similar to mathematics – it is statistics o phenomena that are described by laws. It is not a complete knowledge but it is the building blocks and oundations o our reality, universe o discourse. Borrowing rom negative theology, it is an apophatic knowledge, discovered by the impulse o what we don’t know, or leaving all the certainties behind, we know that we know nothing indeed, yet containing the Socratic irony: “we must write and speak sp eak about things t hings that are impossible impossibl e to write or speak spea k about”. about”. Tat applies to metaphysics, and to science as it is nowadays, reormed through countless o paradigms. Back to the operating systems: they co-arise in historici historicity ty and cycles. Determined, a-deterministic, sequential, interrupted, cyclical, linear, a-linear, defined by probability, chance, anomaly, set and temporarily fixed by what is ordered, definite, certain. Tere are co-dependent in co-ordinates o being. Te Sun-Earth connectivity, the Moon-Earth connectivity connectivity are an example o such a system o fixed reerenc reerences, es, observed over time, defined – or example – through their magnetospheric magnetospheric properties. Te Sun-Galaxy connectivity may be also defined by the relation o the stellar magnetosphere. Proportions arise. Let us apply other interpretative system to the base modern science that is done, re-engineering, un-dusting ancient doctrines to update them now. Moving back to, e.g. neoplatonic scientific metaphysical theology, a Chaldean one, let us imagine that we add another defining layer, i.e. celestial, non-apparent, invisible. o understand that let us phase some concepts and construct and ideograph in our minds that will enable us to understand this system. o detach ourselves rom the regular reality we need to eel awe – the same awe we sometimes eel when observing a starlit sky at night. Tat is giving us some distance, our bodies are surrounded by air, our mass and the mass o air belittles us. Most likely people that are skydiving eel both the reedom and the mass o air surrounding them in such a way, when they jump or the first time. Now let us expand it into total cosmic space, in imagination. Tat may be done mentally, but it is rather rare that we truly eel it. Te first eeling is alienation, then we succumb to unity, or eel despair, awe joins unity. Ten we go back to ourselves. It is alchemy, first we separate then we melt everything into oneness. Sewing the invisible wound. Now let us think about the star, the closest one that we know. We We set everything ever ything in proportion. proporti on. Te Chinese defined orces o heavens, their orce, their might as regulative orces.. It would be enough to relate to it as a proportion o orces. Psychological layer o the modern human might utilize a typically Mandean mistake in which it is adding a valuation o the phenomenological phenomenological world “good-evil” “good-evil”,, or “mind-spirit” “mind-spirit”, “darkness-ligh “darkness-light” t”, however maybe such conceptual concept ual duality is in-built in our recognition – but let us leave these speculations, assuming that these layers are imaged only instrumentally, having essences, diverse, or inter-penetrating ones, so in some cases – harmo-
nious. Arriving thus with intellect in the world o ideas through notions, analogies, proportions, golden mean we may imagine that Sun as a Deity, does not matter whether through projections we add it male or emale attributes, whether androgynous or hermaphroditic – depending on the civilizations, is it seen rom a religious level, or a symbolic one. Your perception and belie is your decision, explore. At the level o phenomena, it is a star with all its discovered physical attributes, thermonuclear reactions, plasma, 12-year pole shi cycle etc. On the level o symbols it is the visible Helios (instrumental name), on the meta-physical level, undergoing hypostasis it is an Aion, or a Mighty celestial Deity operating on levels o powers that urnish the stars with their orce. Now the poetry. Similarly on the level o symbols and magical hypostasis all that is born o the solar fire has its own lie – thus in bestiaries and mythologies phoenixes, dragons, seraphs, elementals etc. arose. aking into consideration considera tion these two perceptiv perceptivee shis, rom the phenomenal world to the numinal one we link vertical and horizontal approaches, linking it through two hermetic crosses constituting a sphere; Operating system SunAion and operating system Aion-eletarchs-Aions in the poetry o the robes o the mother o the stars NyxNeith in Egypto-Hellenic belies defined by laws o enut-Ma’at that constitute variegated being o deep laws. In Hindi belie-systems the clustering o the world-systems was governed by Cakravartins. It is hard to imagine such worlds, and sustain the perceptions o them. Perhaps superficial, but necessary or theurgic, magical, semiotic work. when our mind is continuously lowered to the regular perception o reality, necessary though, to carve out time, space and reality within its universe o discourse. Let us assume urther that in the world o Aions there no time nor space. Any point o time and phenomenal space in the „cave o shadows” is seen and accessible. Any point ascending rom the Plato’s cave joins the numinous a-phenomenal becomes timeless and spaceless. From a soteriological perspective it is a shi rom the world o phenomena to the numena. It is an individuational passage o every consciousness. Returning to the world o phenomena – stars are separated by light years, parsecs, greater galactic distances, in the world o numena, diving into the outer rims o the Milky Way galaxy may take miliseconds beyond-the-beyond. Now back to Earth. Operating system Earth has its geological properties, it ormed rom elements, having their own electro-magnetic radiation properties, in their “simplicity” and molecular configurations, they are the stuff o the visible environment; Earthly geomagnetic field appeared 3,7 billion years ago. First wave o lie, viruses, bacteria started started photosynthesizin photosynthesizingg and filled the atmosp atmosphere here with with oxygen. First layer layer o lie lie that diverdiversifies, mutates, develops, evolves, adapts, perishes, continues. Waves o diversified lie appear and disappear in the biosphere, nature works through entropy, biological negentropy within its confines, like living organisms – it pulsates, lives. Orphic Hymns Hymns [25] XXV. XXV. O HE EARH EARH [GAIA] Te Fumigation rom ever everyy kind o Seed, except Beans and Aromatics. O Goddess Goddess,, Earth, o Gods and men the source, endu’d with ertile, all destroying orce; All-parent, bounding, whose prolific pow’rs, produce a store o beauteous ruits and flow’rs, All-various All-var ious maid, th’ th’ eternal world’ world’ss strong base immortal, blessed, crown’ crown’d with ev’ry grace; From whose wide womb, womb, as rom an endless root, root, ruits, many-orm’ many-orm’d, d, mature and grateul shoot. Deep bosom’ bosom’d, d, blessed, pleas’d with grassy plains, sweet to the smell, and with prolific rains. All flow’ry flow’ry dæmon, centre o the world, around thy orb, orb, the beauteous stars are hurl’d With rapid whirl, eternal and divine, whose rames with matchless skill and wisdom shine. Come, blessed Goddess, listen to my pray’r pray’r,, and make increase o ruits thy constant care; With ertile Seasons Seas ons [Horai] in thy train, draw near, and with propitious mind thy suppliant hear. hear.
With lie arising, a micro-operating system is in place with its own layers, mysteries, explored, un-discovered by ormal science. In act it is difficult to understand something through itsel, a human being may not understand himsel perectly as a whole, one cannot measure “a consciousness through a consciousness”, we may merely isolate ragments in a cognitive mini-lab, their aspects – we cannot understand the wholeness o nature being its subject rom the perspective o nature, as long as we are animals. What is the purpose o conjuring refined set o psychically projected concepts, creating infinite representation o these by procuring and creating streams o inormation, where we seek answers in mere virtualities, in tokens. Te way to find onesel might be much simpler, but o course – we won’t won’t know much, but like li ke in Herman Hesse’s Hesse’s Glass Bead B ead Game, we will touch tou ch the right sounds, images, move the right eeling, conjure concept and philosophy knowing that it is a token to be disbanded, once its solved – it’s no longer necessary, we move on! Lie is entwined with environment in which it grown, the same environment is entwined with lie. Continents dried apart, joined, new land l and masses, oceanic masses appeared, diversiying lie urther, urther, the branching out o evolutionary threads, the nearing and aring o these threads; DNA protein sequencing are as diverse as living being, through mutation and replication it modifies itsel, through chance and layout there are adaptive corrections, genetic “errors”. No organism is perectly adapted to its environment, it is “approximated” to adaptation, that guarantees diversity. From the point o view phylogenetically modern human was genetically arrested at the level o Homo Erectus, yet his and hers capacity to sel-consciousness, sel-awareness makes a sick animal out o it – that attempts to find a method to find itsel. First ape-like creature creature appeared in South America 16 million years ago. In Arica, 120 000 years ago we ound a mtDNA haplogroup remnant – common to all humans today, the other emale haplogroup lines died out. From an occult perspective, these operating systems are not isolated, adding a greater layer to the worldsystems, in search o astralistic configurations o eerie worlds, to discover the tendencies and aspirations, an attempt to find the “cosmic will, expression, action”, one, or more, to realize it on Earth or within onesel. o find sense and purpose. Faraway and closer words, invisible worlds living in operating systems o other “phenomenally dead” planets and moons, “phenomenally alive” worlds o other systems. Early human civilizations with a cosmographic instinct drawn territories and maps o cosmos, perceiving a certain order. Homo Sapiens Sapiens, receiving an inheritance o ontogenesis, phylogeny, and rare chance o relating himsel, hersel hers el to ponder “whence, why, whereto?” appeared in a pre-existing world. First F irst apeman that reflected in himsel may have been terrified, perhaps sad; We are no different today; Tat is an individuated realization. It attempted to create layers o lie, visible, invisible, ar and remote, to relate to it, understand them, mastering ear – to a certain extent – and fire. It went through chtonic, animalistic, totemistic cults, solar cults, nearing a strange, terriying, essentional definition o the Divine, numinous. It captured what it could in imagining notions, magical techniques, techniques o Deities, giving them names, learning the magic o the world and preserving it in rituals, ceremonies – interpreting orces and powers that did not emerge ab nihilo. When homo symbolicus started creating, participating in rituals, ceremonies o various traditions it had no scientific approach, in the domain o mystical participation in nature, in shamanic worlds, axis mundi, when it started organizing cults ‘approaching’ an act within confines o a cosmography, cosmogony, measuring and understandingg ragments o various parts o cosmos through reflection. understandin When it became homo magicus in apotheosis o himsel – consciously exercising ritual acts, enchanting the world, itsel, moving across uncharted territories, creating maps – invoking and receiving assistance rom ‘Elder Races’ – terminology o Iamblchus o Chalcis in De Mysteriis, o Gods, Goddesses, countless worlds o invisible-visible beings, in a new understanding o scientific theology, religion was wed to science because they were one, hand pointed downwards to nature and science below, hand pointed upwards to the unknowable, ull o awe above; Philosophy was the love o wisdom. Philosophical magic was a way to pitch to hypostasis,
re-deification and express this, unhindered, as a catalyst, below. Between East and West o human civilizations, between the dawn and dusk – belies, religions, ormalized magical techniques, ceremonies, psionic, instinctual, desired, building, reorming, ruining, dismantling. New layers o post-morte existence in the Operating System Earth, Solar System, it’s planets and moons. We are virtualizing a world, closing ourselves in circular cages, reeing onesel rom one and alling into others. Liberating ourselves rom mental prisons, we all into pneumatic ones, now to liberate ourselves rom pneumatic ones, we need not all into mental prisons again, and by an upward drive sustain it with ocus, lightly, determined; Every new conceptual invention invention created a virtuality that could be used to ree onesel, or to dominate dominate and enslave: afflictions and antidotes. Current man-made technological layer – interlacing with pre-existing world serves a similar unction too. Depending on our competence in “servicing our creations, ourselves and the world” – we can do more, but or an instance captured by the illusions, enslaved by the subject o our attention, we become mere slaves; When we are enslaved by the creations o others – we become a slave, when we purposeully intend to enslave others – we are mere slave-masters, being ourselves enslaved by our property o slaves, – that never rees.
Semiotics o Magic: Substasis-Hypostasis Te use and abuse o language. Masters o language are ree o its influence, both emotional, and to a certain extent — cognitive. Tey commands it through throug h silence, uttering words consciously, communicating concepts and ideas in a way that is suitable to the audiences, to enlighten, illuminate, and assist them. Users o language are easily manipulated, enslaved, deceived, threatened or persuaded to utmost oolishness, seduced by most stark contradictions, i they did not master at least the oundations o semantics, pragmatics, rhetoric, simple logic and semiotics. I silence contradicts words and has more to say, it should be listened to. No disincarnate voices, no charlatans should have command over our mind. For both the winged powers, and the great Deities communicate through sublime ideas, inspiration, greatness o authenticity. Te content o all languages is known to them, the talkativity o Earth understood. Words should be used consciously, in communication, whether it be written, recorded, thought, or spoken manner, they should be disciplined primarily, aerwards the mind should be disciplined in silent language known as gnosis arretos — to communicate with the greater worlds. Words were not made or cowards, nor or abuse, slander, deception, misleading, or spreading ignorance and low, unworthy values, but to strengthen the character, inorm and strengthen others. Tese who are prisoners o words in this world, become prisoners o words on the other side. Te structure o a language, through its grammar, and unction, manipulates and handles abstracts by reducing them to a sequence o symbols. Imposing the inner architecture on the content o meanings, it structures the thinking processes according according to its rules. Oen, such structures carve out large pieces o reality and entangle the mental sphere o the language user. I the structures o logic, syntax, and unction dissolves, most likely the mental sphere that connects it with these also alls apart. Tat may validate that the logic o any language may condition the reasoning process. Tere is an underlying meta-system that enables the acquisition o languages. Tis mechanism, rooted in the separation o an act o extracting a ragment rom the whole and attaching a label to it. Labels are shared inter-subjectively and develop into more advanced system o communications. Sequence o symbols, in this case, words, bound by rules generate only as much probabilities as the logic o any given language allows. Sharing messages is possible as much as we understand a shared system o rules that are mutually transparent. As a stochastic process, probabilities o occurrence depend on previous events as well as a context contextual ual background, which demarcates and defines the inorma inormation tion rom a broadcast o observations according to the unction o communication. What is intuitive is no longer complex, dilettantish dwelling on complexity is something not learned, not understood, yet when one learns it becomes intuitive, in such a manner the bridge needs to be crossed and no longer troubles us, it is unlearned, spontaneous and natural Stanza rom the “Stages o Heroic Mind” (Buddhist meditation attributed to Serlingpa): “Trough learning the upturned vehicle is averted Trough reflection the vehicle is fixed Trough meditation the vehicle is cleansed” On Meaning Meaning is conceptually construed in context and we could say that it does not exist outside o that context: aking charge o the context, we construe constr ue “sacred space” in case o magic and meta-physics, meta-physic s, or “semiotic space” in case o regular metaphor (transerring meaning, as in – or example – communication), they are separate, but may work in unison, and thus place meaning in it, similarly, construing meaning, we denote the context, and push the meaning down the “space o context” to delimit it. Appropriation o context and meanings in order to manipulate belongs to history o ideas, semiotics and etymology; History o them belongs to ideog-
raphers and these who can look at them as abstracts – symbols – denoting something meaningul, depending on the context. How it is used belongs to these who master ideas, visions, narrations etc. – or better or worse; On Archetypal Introjection to Round Imagination is the context o symbols, symbols are the meanings that are the attractors within imagination; Meaning and context is extracted rom memory and knowledge, mediated by architectures o thought, ideas, belies, perceptions etc. Depending on which parts o the imagens – a term by Piavi – (totality o the image in one’s mind) and logens (totality o verbal-related image in one’s mind) gets activated, the map o cognition and affect emerges, denoting the territory o mental movements. Intellect mediates through Notion and Feeling, thus hypostasis o cognition is the idea, hypostasis o emotion is eeling; or rather in reverse, sub-stasis o eeling is emotion, sub-stasis o idea is cognition, the arche-types o the totality are enclosed in a ragmented manner in the “lensing” o an animal human on a limited linear-sequential linear-sequential time-scale, the aim to make the human whole is to expand in the types through tokens, round it and the build the ‘Divine nature’ above, re-deiy through individuation, combine, and melt it; It is a continuous work to re-elevate onesel rom a starting point o now, and round the time into ‘always’, as the Numinous breaths, these who join in the breath, start to melt into the greater ‘many aces o one’, the god-working becomes a God, a human a small deity, amongst many other known and araway aces o the living Deity o the Universe. As in Image schemas (Johnson 1987), they are the continuous structure o an organizing activity; It is belonging to the Sel; A kaleidoscopic-Mandalic continuity o co-arising re-arrangements; Without inflation, deflation, it is a rounding – genuinely – o the expression o lie; On quarrels and agreements agreements:: I someone is not triggering the complimentary compliment ary or “compatible” “compatible” imagens and logens in my mind, it bring in dierences o opinion, belies etc. We have a different database to draw rom, different styles o thinking, different structure o the episteme and a different cognitive phenotype; Communication and agreement or co-operation is successul when two subjective worlds become inter-subjectively agreeable; Inter-subjectivity is that what is shared, the image o a narration that we hold to be consistently compatible with others; wo persons holding – in theory – similar belie systems may quarrel, because their subjective perception o belies are different, although they think they are arguing about the same thing, they try to orce their subjectivity through, to make it validated, or their sel-image o the subjective truthulness to hold consistent. Similarly two persons who subjectively share the same belie which on a pseudo-objective level is similar may disagree, because the process o communication brings in ambiguity, unless clarified and discussed, or two persons with completely different sets o belies may agree – as long as there is the will to understand the perspective o other “exchange the views” in an inter-subjective agreement; From this perspective i inter-subjective communication is not bound to reach agreement, I.e. it is to competitive we either sacrifice our narration, keeping it to onesel, we argument our standpoint, or in case o mass narrations that may compromise our own reedom o perception, belie, opinion – we take direct action and engage; Belies as vehicles Oen people hold certain belies without understanding or questioning them, that is natural to a human being that plenty o inconsistencies and irrational, or mutually exclusive premises are held that remain such until brought to the light o reason; As a person, I do not question metaphysics, I engage in them, and attempt to understand them, and to the best o abilities to organize it according to properties, structure, proportion, category, then I build a consistent steel-clad operational system (in order to deend it rom violators) in which I perorm my rituals, ceremonies, when I find it interactive, or impressionable (neo-platonic term o “asking and receiving” – Chalden Oracles, theion ergon “impressing and receiving impressions), the whole universe is sympathetic, an occult occ ult paradigm paradi gm – i there is one common element that it shares, a universal categor y, attribute, then through its topography a human being, or any other being that shares this “metaphoric” “metaphysical” element may “ask and receive, impress and be impressed” in some defined ashion, that is limited to a being; It is as in conceptual metonymy: particular aspects o a conceptual domain are connected with conceptualization
o events. Tereore also events in imagination. But we need a vehicle, we need a temple or that, aer we establish the properties, the proportions, certain laws, aer we delineate the contours o our sacred and proane. Conceptual metaphor: mapping between two conceptual domains: Here the semiotic operands are reerring to each other, one thing is signified, another meant; Although the other is effective and purported, the signifier masks the intention; Here the process o magical cyphering happens (conusing some), sigilization works in a similar way; In essence the intention is activating the un-meant, although the latter is the effect; Te trigger o conscious activates the unconscious; When one’s higher cognitive unctions are dimmed, blunted, and overtaken, one operates in the void – one cannot effectively perorm a ceremony, but the void construed by previous intention as-i creates an effective ceremony, bypassing the “blockades” o the “cognitive-noemic” ports; Lady chance does have a say in ates, always; Sacred and Proane We are urnishing our “Sacred space” as the temple in a similar manner, as is done with scientific theology o the pagans; Tink o your temple within imagination – that is here, and o a notion – that is a place in the stars, fixed in co-ordinates or being flowing in the cosmic void, or above the universe, in a place where I and my love meet, in secret, or the last time. Te act o imagination is more or less separated rom the act o ceremony, or magickal hypostasis, It is an operation on eidos, the operation on noema is done through effective, essential eidos; Yet where is a degree between a magickal act in the phenomena and an imaginary act in phenomena i phenomena are illusory? Where is the angle o a Teurgy above phenomena, and personal magick o nonsensical proportion?
Psy(i)chomorphos and Mind Circuitry Daimons (processes) Psychomorphic circuitry are energoneural traces/implants/blocks on the physical brain, and the neurological, biopsychological, and cognitive-behavioral and cognitive-emotive layers. Tese may be implanted either via radionics, psychotronics, by other active agents rom the other side, various entities (which oen remain hidden in the process) most o them are malicious and may lead to mental maladies and disorders, some may urther our own work, i they are understood as an ‘augmentation’ i they don’t merge or inflate or override the whole image o the psyche, selfood, Sel and consciousness. Tey may be differentiated, in real environment into: rigger-point habits (either developed by regular cognitive-behavioral conditioning, shrapnel o past psychic warare, consciously shaped by will surpassing cognitive-behavioral aspect, or purposeully planted) – the vasanas (or streams o o tainted energies) energies) are are unelled into their their activation; activation; Circuitry-egregores, chains or sequences “locked” around neural activities, when activated psychic areas are “rozen an remembered as in brain and mind-mapping technologies” alsely cueing a psychic response or incitement to mental activity; Or “pasted” rom other minds, that resolves differently with different minds (minds are not equal, topology and cognitive phenotypes resolve in varied ways) For example: I) When someone practiced a mental deense/attack, an entity “remembers the neural-energetic setting” and installs a mesh or an energy-implant; Tese may be activated by the entitiy, or accidentally, by a sequence o someone’s psychic setting vs. circumstances (it may be triggered “out o the blue” by short-circuiting, or wrong association, associatio n, messy psi-chology) II) A circuit-egregore o “see and attack” with visualization and energy is planted; Entity detecting and accessing this psychic circuit-egregore will activate it and attempt to merge ocus o the person with the programme, to execute it; Te person concerned with these, i aware and sel-consc sel-conscious ious on the declared and subliminal level may: (depending on the mind-rame, other entities, reinorced psychic structures) a) Block it and disarm it b) Let it through, consciously (setback against psychic setting and enviro) or unwillingly (override) c) Sustain it (psychic setting and enviro) d) Attempt to destroy the circuit-egregore and reinvest the psychic energy elsewhere (as in building one’s own circuit-egregore’s) – sel-molding is preerable, or inviting these higher entities that may clear the negative aspects o energo-neural implants and circuitry, later swipe and re-invest their own cuts and polishes or the better. Tese things are subject under the consciousness, and they may be analyzed and detected externally as in “models o action”; Mind-body emotion-cognition should not be reduced to these “prisons o thoughts”, and harassment, ocus should expand and transpose itsel onto greater, greater, broader grounds. Tey are apparent apparent only when they are “ocus driven, when ocus is reduced to them with shrinking perspective” the mind retuns to itsel, they are “surace circuits” or declared executables; In act all psychoteraphy (therapeion) attempts to fix these, while amending and ejecting any superficial enti-
ties that may destroy the homeo-stasis, as well as attempting to teach how to direct, strenghten, and urther a human being towards his potential, happiness, ulfillent, and greatness. “We are not robots, and not all is in the brain” please reer to: Consciousness or the spirit o individuation
Daimons Greek daimon “deity, divine power; lesser god; guiding spirit, tutelary deity” (sometimes including souls o the dead); “one’s genius, lot, or ortune;” rom PIE *dai-mon- “divider, provider” (o ortunes or destinies), rom root *da- “to divide.” Online Etymology Dictionary Te geneaology o invisible worlds does not appear out o nowhere. All lie on Earth, including the invisible lie has a history. Te ancients, according to the elements divided the daimons into that o Air, Water, Fire and Earth, i we urther divide these into the the Bardo Todol (ibetan (ibetan Book o the Dead) scales, or the spectrum o worlds, worlds, both o the invisible “darkness and light” – as in inrared and ultraviolet – we appear at a vast richness o worlds. Let us not understand think that we can detect these worlds with electromagnetic spectrometeres – unless maniestation is willul – yet second sight detects them as i using a ull-requency u ll-requency spectrometer spectrometer. Not all worlds are visible, sometimes there are mere glimpses, sometimes ull-out maniestations, rarely does it last longer then some minutes, sometimes seconds, sometimes these are mere flashes. Learning to interact is a wholly different thing. Attempting to map this world even with Second sight is rather messy and one might drown in taxonomies and bestiaries, simply ‘multiplying beings beyond necessity’ rather then ocus on one’s own development with due respect towards all worlds. Variegated dimensions we are dealing with great and weird richness o realms that are completely different than that o our human race. Remembering that ‘daimons’ to ancient Hellenes were o superior Ka (soul) to that o humans, just like deified mortals, heroes, angels, and Deities, were superior to humans and maniold daimons. Plutarch wrote that ‘good daimons’ became Deities, even considering Isis and Osiris as good daimons that became mighty Deities, he also suggested that daimons willing evil, or troublesome to others were brought back to order and returned to nature. In other ways, they assumed their natural position, not going beyond it and not affecting others in a negative way. Iamblich openly warned againts openly inviting daemonic inspiration, as this natures mixing with humans may give a volatile effect. One may deal with an innocent orest spirit (daimon) that is benevolent and becomes a riend, not even wanting to violate our mind, heart or souls, or a weirder malevolent spirit o a dead person, appearing as a shadow that imprisoned in suffering, inspires same-like things when taking possession o a person. Whether the Solar phoenixes o the air-fire element within the heavenly realm o the Sun, or Earth-Air night fliers that appear as gargoyles, whether Venusian spirits that in concord with their nature, i human in origin and heavenly act throughout the elements o Earth and inspire subtle grace and love in humans o pure type, or that o Venusian weird and ancient ocused worlds that may inspire wholly different phenomena. What is a poor magi to do? In perect sense one accommodates these spirits which are o human origin, and nobly drawn, with elevated composure, heavenly, calls and asks or protections o Deities, to develop his own nature, individuate and join the others under Providence (E Pluribus Unum) o the masks o the living universe and the great veil o the Star Mother. How did they come about? One would need to understand that all lie on Earth has an o ccult background, and invisible in regular conditions maniold souls o different specialized unctionality, depending on the specie and lineage o the animal, that is usually catalogued in evolutionary biology. Te metempsychosis o souls, animal and humans and their transmigration, as well as being born into many such invisible worlds seems like a sacred chaos. But animals and humans are not the only ones, by the law o mutual sympathy, mixing, relation, procreation,
analogy – new types emerge; When a human being leaves his suffering to a tree, he reflects his mask and imprints his pain upon it. I’ve seen trees that were ull o such masks, sometimes wondering whether it is the dead that seek shelter in them and grow as one into the bark and roots. Tus when a soul o an animal takes a body o a human by attraction or mixes, one acquires character and nature o that animal, whether an air daimon acquired the body o a human, his character and nature mixed gives a different effect o understand understanding ing his nature, and a subjective perspective anda different eeling o totality o onesel, inasmuch as the other entity may experience to an extent portending to its nature, human perception o things. From standard viewpoint, one is rarely deciding which world he or she is born into, beore and aer this existence, although many traditions attempted to master both a re-birth into a desirable world, or even – whenever possible – complete liberation rom the phenomenal world, and becoming a non-returner (as in Buddhism), or in this world nothing is eternal and permanent, everything is change and cycle. O course, this view that is representative o Ancient and Middle Age magick is still valid in many cases, as the worlds evolved with human beings, sometimes through imitation o humans, most unortunately, sometimes inspiringg them to good sometimes inspirin sometimes to the evil – in the eye o a human being. being. Advice: When you want to command, or give orders to the invisible worlds, think twice! Because you will never know the effects different natures will produce. Giving away crowns o worlds with one idea: that a human ool’s place to grow wise is being a ool to the other worlds, that the crowns belonging to the ancients and the worlds are to be kept by them, or they see the effect they may produce in their own worlds, and possibly beyond. I you ever acquire a crown, or command – take it as a token o appreciation, not that o property! Tere were better than you that ailed!
Street Magick and Survival “Magic, is a science o the dynamic relationships which exist between subjective consciousness and objective phenomena” – Anonymous, Meditations on the arot, p.421 Tings that drove us insane in the past, are they not our strengths today? Survival in the modern environment, environment, among social contracts and plays, political games and visions, magical, astral, mental, psychotronic,psychic constellations, ties and transact transactions ions requires mindulness, vigilance, vigilance , conscientiousness conscientiousness in all thought, action, and speech, without growing paranoid in cicrumstances that would send another psychotic and confine to his or hers delusions, thus rendered incapacitated in any magical enterprise, dispatched to the embrace o prison, psychiatry, or lieless deeat. During the years, gied with extraordina extraordinary ry seeing (clairvoyance or second sight) hearing (clairaudience), and eeling (clairsentience), equipped with orm magnetoreceptivity (eeling the orm o any astral phenomena), electroreceptivity electrorece ptivity (hyperconductivity (hyperconductivity o sense to electric phenomena) as additional senses, I’ve observed and elt a plethora o phenomena in which magick may be practically used in the streets – indeed under certain circumstances it is necessary to survive another day. Te street is a place in which magick may be most creatively used, there is no time or planned ceremonies, no time or asting and deep meditations, one has to act and react in a spontaneous, instant manner. Preparation or anything and everything in a wild, wild hunt, whether as the targeted kill, or a predator, or a resting meditor, switching places according to swiness, with an open mind is the key to survival without going mad, hurt, or dead, or without making others hurt, or dead. All these things were learned during 10 years o experience in several cities, mainly Warsaw, Poland to which I’ve returned rom Edinburgh in 2012. Tis is merely an outline ramed into a sketch. As the majority o events are never to be reiterated save or the living experience, and rarely stick to memory as seals other than learned reactive mechanisms, they cannot be taught, but they have to be learned within. However, writing them down is a useul revealing to these who are lost in the wild without guidance. guidance. Ultimately the worst daytime nightmare is merely a maniestation o orms o the void – i one grasps them as separate entities, one becomes filled with terror and ear, i they are looked at as equal phenomena, in a detached manner, they become our riends urthering our development and toughening us up. Nightmare needs to be become b ecome the mode o thinking – then we become a part o it, rendering the macabre empty o content content and thus incapable o holding us in check. Ten we develop beauty as an essential part o our longing. Hence, it is no longer capable to incite the slightest emotion in us – that does not mean becoming emotionless, but on so many levels it helps is to become detached and immovable in ace o situations that might drive other people mad, scared, earul or delusional. Preliminaries Te noisier the environment, the aster we learn to ocus under pressure, switching o and on the senses; Te yogins had the ability to control their sense-consciousness, and manipulating all their aggregates (senses and mind) to one’s command, ‘they could think what they wanted to, whenever they wanted to’ with no disruption in the mental continuum, neither rom within nor without. Public transport is an excellent place to train both meditation, then meditation meditation in a quiet place is all the more successul and at ease, and to train deensive techniques against the psychic mess other people carry with them, making the mind min d resilient. Whatever we may, we pull into a tool or mastery, and thus subvert the vict im mindset to an acting mindset. Tings don’t happen to us, we are within a co-arising co-dependent network o events, that we steer towards an aim – either redirecting their flow, or utilizing them or a given inner aim – achiev-
ing patience, resilience, strong volition, taming emotions, to be o use in ceremonial magick when we get our hands to work. Human beings have the ability to act consciously, and the broader their awareness o this scene, the more consciously they live. Volition is nothing more then a desire traveling rom vision to vision, yet nonaction and stillness is also a orm o a volition, whereas ocus and concentration olds back into the lotus o our consciousness. Tese two stances require tension, one is rom-to, the latter is within-in-within, the first is an action, the latter is an action o stillness. Te degree o these may be bridged (as in still action, in meditation and stillness we conjure a plane-scape and act magically), or transcended, neither-action nor-stillness, in which we render ourselves void through phasing (against motion o things), and step by step we achieve it, or through merging (as in Buddhist mediators) and voiding-transcending (going beyond in non-action and non-stillness). All these states are difficult to describe, but when they are elt and experienced they are apparent. apparent. Every place has its ‘genius loci’, or the genius o the place, with its own character and the way it influences the minds, it is the sum o all beings, b eings, energies, and domains that are resident, resident, and under certain circumstances may influence human beings – there are entities with limited area o action, locked in one place only, there are these which have a greater range o operation, there are beings assigned to a given place, and cannot go beyond their zone o influence, and there are these that are boundless, and may move extra-territorially rom place to place. actics: Whenever one is under the influence o a given entity, one needs to find another entity resonating with the domain o the ormer one, or a superordinate entity with a capacity to remove the ormer, or contain it, and enter into conversation to check the negative or undesired effects o the first. Some dimensions may not see each other, thus one has to find a correct inter-resonating domain. Depending on the skill and granted effective executive power rom a given domain, protective or offensive magic may be used, one has to decide which is most effective. It has to be noted, however, that offensive magic may be used both by us via an entity against us, or an external entity may re-ocus damaging curses or offensives randomly against random or its own targets, as well as re-direct rom one target to another (we want to attack a violent entity, or example, but the offensive is re-directed and hits our ally), we attempt to track and target a flying entity, and upon launching an attack, another entity disarms the attack and hits a human being. Now, a human being, as long as one understands how things work, and accumulates both know-how, experience, and applied skill, has a marvelous adaptation capacity – it is a developmental skill. I one is given the tools to deeat horrors, one deeats horrors, i one is le in the blind, and acts out o ear – one is deeated by one’s own ear. Te intensity o every situation depends on the number o actors actively influencing us. Note, there is a 99% chance that people around you have not a clue what is happening around, any action assuming that someone knows is being at risk o prompting unnecessary and conusing action. Oen unaware people are used by the ‘other side’ to attack us mentally, or use gestures to communicate with us, or simply are driven to us or that or another purpose. Example: a young woman sitting in ront o me was possessed by a lesser entity, which maniested as a hal-rotten ace with black eyes, it was not aware that I see it in it’s true orm, and attempted to launch an offensive against me, as well as getting some energy, similar to old ‘witchcra gesture o calling’. Tere are two lines o action, either I attack the innocent woman, or act weird, or accuse her, or aware o the situation that it is a temporary possession stand still and observe the surroundings, perhaps attempt to close my eyes and communicate with the entity possessing the girl with silent thoughts. It’s intentions are unknown, however i any psychic harm is done, it may be remedied later by allied entities. We have three actors here: Te girl, the possessor, and the observer, i we deflate the possessor with the girl, we may grow earul or aggressive, i we separate the actors we understand the situation. It might be also that I am a carrier o several entities o different type at that time, too, then the number o actors and the way cognition, emotion and psychic environment works changes, that is to be judged by observation o causality, predicting possible outcomes, and measuring against the effects that are observed. Reason!
Even i they eel that something is happening, even i you have this 1% chance o encountering someone that knows – he or she might wrongly assess the situation, and all contact should be avoided in silence. Don’t expect everyone in the business to understand what you do, they are humans too, aer all. It is wiser to understand it through the lenses o human psychology, and the orce o rationalization. For example an entity will cast an allure o appearing as something evil and hateul, and we are perceived in such a manner by ellow human beings, we should not interere, but ocus on destroying the illusion on the level o the entity. Sometimes such tactics may be used to create an illusion not or humans but or other entities, to mask ourselves. Under malevolent attacks, never give in to the slightest provocation, otherwise risks run rom being oolish, deranged, to inviting dangerous situations where physical damage or loss o lie might ensue. Also we must understand that the orce o rationalization (reduction to understanding o a given person) and nihilation (re jecting the anomalo anomalous us content) content) is a natural way in which which the mind o o others others deends deends itsel itsel rom rom damaging damaging their their tunnel-realities, sel-image, and belie-systems, which mirrors in the way one thinks and evaluates any given situation. In other words – weird behaviors are sometimes unavoidable, but as observed by Patrick Dunn or example – they are by and large ignored. Example o banishing an panic- anxiety- inducing entity rom the enthrails, detected as white, cold energy localized in the guts. Situation: A person in ront o you has a mort (ghost, apparition) stuck to its body, and it generates anxiety-like energy in the t he other person. Tere Te re is something atractive atract ive in you to the mort, thus it attempts to change the body. b ody. A) Isolate the semi-entity, create a vortex around it, scan it through the electro-magnetic spectrum, lock it on its requencies, capture it, create a link to the nearest inanimate object (a subway window, or example) B) Push it mentally into the window, seal it with a prison-sigil, it will be there until something rees it, or the window or mirror gets broken (that’s why many believe breaking mirrors bring bad luck, it liberates everything scried into it, accidentally, or by the other side) You can also attempt to A) Disarming the energy, cluster, or entity, by changing it resonating requencies, and orcing it to adapt to a new orm o energy by a mental operation (degree between mental magical action and imagining action and ormulas is merely that o strenght o effectivity, hit and miss, one re-imagines the ormula around the situation, until it works, i.e. it is observed as effective)
Catalogue o mind abuse and mind hacks phenomena No valuation valuation is placed upon them, they are merely described. Please bear in mind what can be used in an allout inormation war, counter-methods may be easily invented, once the possibilities are revealed. Provocations or mental profiling Definition: Exploitation o the mind patterns and orcing it into scripts to check the response; Break-in mindmining. Tat is done in order to see cognitive-behavioral reactions; aer several such break-ins, establishing a mental profile is possible. I one is not a murderer, scripting will orce the mind-rame into murder and check the internal response dynamics, one will be prompted to aggressive behavior or will not proceed, depending on inner resilience to such prompting. Read – i anyone has a tendency, it will be fleshed out in the process, or – be turned and provoked into murder (depending on the level o sel-awareness, and ability to detect subliminal scripting and encoding, screening usually involves undercurrents that are moved into possibility o compromising material/imprisonment/ blackmail). Enorcing thought-patterns or profiling Breaking the natural patterns o the mind into synthetically induced ones or the purpose o exploiting, or coercing the mind into thought or action. Obsessive-compulsive disorders may arise, as well as cognitive ragmentation, cognitive shutdowns and deormities resulting in weird mental continuum shrapnel and cognitive habits (check the entry: Mind Daimon Processes) Cognitive Cut-outs Removal o thought-patterns, thought-orms (including maniested ideas) and supplanting it with alse inormation (thought injection) to ortiy a given system o belies, or testing ‘pasting’ the script-override rom other mental profile or the purpose o overpowering, or changing the patterns o a given individual. Reality-unnels Shiing/Engineering Either by providing disinormation that enorces, dissolves, or transorms the given reality-tunnel; also – subliminal ‘structural’ eeds that try to ‘silently’ replace the patterns o thought or belie-systems. Repetitive Patterns Repetitive, invalid patterns, become adapted as a material valid or incorporation and analysis; orture through repetition becomes a coercive orce; Knowledge o this and keeping to higher meta-reality systems filters it out as irrelevant inormation. Verbal breaking o advanced cognitive patterns Verbal filtering, most minds are interlocked with language-structures linked affectively with the images they hold, and it is readily exploited to coerce behavior based on inner affective-verbal maps; Moving the mind into intuitive, word-less structures and awareness o the language prison requires training’ . Te ‘words’ ollow the subliminal mental cues, as well as overt consciously expressed ones;
Affective-Verbal brainwashing Using the existent affective-cognitive components triggered by words to change thought-patterns, incite conusion, produce delusions, and temporarily change behavioral programs. raining in decoupling verbalese rom emotive cues is useul. Tought-Scripting Inducing a particular thought-pattern thought-pattern by subliminal means, through modiying the energy o t he mind and containing the ‘script’ in this energy, read rom a conscious level when the shi in energy is detected Energy cuing Or redirecting the mental energy associated with ocus into different sense-organs, energy-impositions. Magnetic cuing Directing the mind’s ocus towards a given object by assigning it inner semantic meaning, or attempting to meddle with belie-systems through drawing attention to a given thought coupled with an object. Knowledge and Inormation Management/Conusion Withdrawing viable inormation, purposeul concealment o reliable data, or filtering our meaningul data in a way that is conusing, whereas meaning collapses, scrambling communication. Meddling with knowledge and memory. Disinormation,misinormation, under-inormation. Purposeul eeding o alse inormation, or reinorcing and sustaining alse-inormation by existent belies and data-structures in the mind o the target. Enorced mental mental and energy cues Cognitive race-eeding (hidden thought pattern), or the purpose o triggering desired associations/concept in a subtle, undetected way, or orce-eeding violating the whole thought-process to suit the intent o the initiator. Subliminal mental and energy cues Script-coding; imprinting identity-narration-directions cues; distorting the mind processes through silent injections, that are spotted on abstract level, as they appear. Sociologies o Knowledge and Ignorance. actical deceptions. Using the existing ignorance, to blind the target in conusion, beore he consolidates new epistemic structures, or providing/cueing wrong inormation or the purpose o mis-inormation, dis-inormation or underinorming him/her. It is what we don’t know and the enemy does constitutes a valid threat; Tus all orms o mining or enemies techniques is valid in order to grasp superiority over governmental and employed enemies. Mass Narrative Script-Patterns
Mass sel-replicating cultural egregores, that limit the scope o moving through alternative programming/ scripts, that try to reduce alternative/evolved view into the closest symbolic reality o a given cultural programming. Script control-codes and patterns Control-codes are a orm o belie/identity that is a blanket to filtering out proper inormation, it is akin to delusions about a role/identity and the belies one holds about himsel/hersel, or example a control-code is a ‘messiah’ or a ‘chosen-one’ script, where the target is substituting his identity with delusions and thus effectively closes down to viable inormation about the world, and becomes a politically impotent opponent, nihilating inormation incompatible with his/hers views. Narrative Memes Continuous eeding with alse memes that sel-replicate Continuous sel-replicate and populate p opulate the targets mind disabling critical ability to differentiate between valid sources o inormation, and the content o the alse cueing. Limiting attention span Cognitive processes processes purposeul distortion, when the ocus on a given task is distorted by re-directing the ocus towards different tasks, or no tasks at all. Demotivation. Scattering attention span Cognitive processes purposeul distortion, where the ocus point is shallowed and through multiple thoughtcues distributed among several distractor distractors. s. Flooding with sources, incapacitation. Over-flooding with inormation inormation rom diverse sources, effectively rendering the mind disabled, t his may be used as an auxiliary with ocus, or mental energy absorptio absorption, n, making the mind debilitat debilitated ed and psychotic. Cognitive dissonance and non-critical bias Feeding circular, mutually exclusive and negating inormation/worldview agendas, until the target is orced to accept a delusional, or splintered patterns. patterns. Loosening o the worldview/belie worldview/belie architectures enables external programming o new ones. Closest Symbolic Reality (or pre-programmed pre-programmed socialized reality) abuse rying to subvert more advanced reality-tunnel patterns and reduce them to the inantile pre-programmed symbolic reality that appeared during primary socialization, or example an advanced mind building sophisticated cognitive structures might be threatened and orced into a minor religious (or example Christian) structure o seeing, thus negating the effect o highly advanced reality-tunnels Building or abusing oneness o a mind to make it more prone to conditioning, by splintering the mind. rauma-based conditioning, by constant mental attacks on the mind, it increases psychotic flexibility or programming, and splinters the ego along identities, so that new ones may be easily programmable programmable and inused either through cognition modification, or ‘ree-all’ verbal abuse in which the target exhibits delusional belies and associated behaviors based on his own mental structure (where mind turns against us) Breaking up resilience to conditioning
Prohibiting sel-conditioning or alternative view shaping, by trying to reeze the target in a given conditioned reality, so that no other possibility o seeing is encountered. Pleasure-Suffering programming Providing with situations/mental states accommodating pleasure in case o obedience, and inflicting pain in case o disobedience; Oen this is repeated, until a target breaks, and becomes a controlled target, or becomes employed under a given agenda. Incentive-programming is similar. Reward-Punishment Reward-Punish ment deadlock Another case o control-mechanism, strictly behavioral, in which first higher cognitive structures must be destroyed, and then a human being ollows the simple principle o pleasure, in which rewards or desirable behavior appear, and punishment or disobedience, non-desirable behaviors is inflicted. Cognitive-Behavioral Cognitive-Beha vioral modificatio modifications ns rying to orce a given mind/brain through the means o energy to adjust its psychomotoric/mental/cognitive aspects, to override its primary will and orce it to commit commit an action, or cued thought-pa thought-pattern ttern which otherwise would not appear. Long-term thought cuing Strategic mind-orming based on continuous eedback signals trying to orce the mind to be concordant with a certain vision o the world, or orcing a certain structure/way o thinking that debilitates the target. Repetitive Short-term cognitive-affective conditioning Conditioning which requires low-threshold breakthrough to change mental habits o the subject; By the means o planting mental trails that do not require prolonged exposure to take effect. Mind conusing itsel or objective territory Te dislocation o subjective reality-tunnels and overspill into the inter-subjective social domains. Delusional systems most oen all into this class; Delusional systems or belie-systems which are completely wrong may be reinorced or the purpose o sustaining the ignorance o the target and thus suspending its insight, urther development and proper judgment o the situation. Physiological unctions modified: arousal, ear, cognitive-affective modulation Inducing given animal instincts/ physiological responses by energy modification o the biochemical plant, and associated psychosomatic cognitive reactions. Shiing cognitive setting, to modiy proneness to conditioning Te context o the cognitive environment is drastically re-shuffled, and it may use existing epistemic and cognitive structures, setting it in a trap by applying one reality-tunnel with suitable context, to a reality-tunnel with unsuitable context, in order to conuse. When this is done, the target loses ground, as he/she may not re-adjust the reality-tunnel ast enough to suit the context, and on these grounds the context stays to orce a certain reality-tunnel which debilitates debilitates the mind. For example i one believes in Deity A, and has a beliestructure based on that, the shi o conte context xt into different set o structured belies invalidates the first realitytunnel, and orces one to accept the emergent reality-tunnel as a given. At no point it is said that the first
belie is inconsistent within a given context or set o meanings, it is said that by enorcing another context it corrodes its consistency, and introduces an instability/doubt actor that opens the room or new conditioning, governed by the context/reality-tunnel o the abuser. Tought replacement in order to make the target identiy himsel/hersel with the incursion; Tey should be treated as something alien, and rejected immediately; Oen psychiatry attempts to push these kind o operations into ‘delusions o projection o thoughts’, ‘it’s all in the mind’ etc. which additionally destroys the coping mechanisms and deenses. Pre-conscious thought-orm scanning, or minor precognition o mind constellations, thought-orm orcebreaking. Selectively filtering unmaniested, or unvocalized mentally thoughts, oen hijacking them beore maniestation and deorming them to be compatible with the initiator’s intent, later eeding them into the recipients mind as a new thought-orm identified as his/hers own, here oen the target conuses the modified thoughtorms or his own, i not selectively filtering them through awareness o modification. Tought blanketing, cognitive distortion Erasing specific cognitive patterns, erasing conceptual elaboration data, disabling cognition to the point where the target is not capable o intelligent reaction, and is a passive recipient o programming. Mind scrambling Planting nonsense/annoying thought-loops (obsessive-compulsive, or simply blunting the regular intellectual prowess through an annoyance), that the target is orced to ocus on, disabling his ability to think clearly, differentiate, differenti ate, and acquire new knowledge. Alike to astral larve lar ve – entities that acquire personalities personalities and talk tal k (voice-hallucination (voice-h allucinations) s) and get energy rom ocusing mental energy on them, however this case is that o an ‘imprint’ that someone plants in the head as a souvenir, the planter is no longer present, but the thoughtobsession stays, and becomes similar to a parasitic thought-orm, sustaining itsel by paying it attention and redirecting ocus towards it. Subliminal Verbal Feeding Undetected cognitive-affective conditioning through signals containing silent speech; (the subconscious reads ‘words’ yet the consciousness and sense-thresholds are not capable o hearing and understanding the words themselves) Motivational distortion Motivational cues distortion, distracting and taking attention rom crucial matters, may leads to depression and lack o motivation to live. Concentration/intellectual or higher cognitive unctions distortion and pacification. By attacking the cognitive circuits responsible or advanced processing, these processes are short-circuited to receptive, passive mode, and a certain proneness to programming appears.
On wearing the Body and Mind: mediumistic traces within Biocybernetic metempsychotic enviro environment. nment. Tese who ollow their destiny, and know themselves, are duly reed rom the influence o powers that command the unconscious and animate them, whenever such need arises — they let their stars and genius animate them, or they are in essence one and the same, while the amily o the spirits guides them as a riend amongst the space-like equanimity o all beings.
It is more likely that the human world is overshadowed by the other side, than human beings orging their own ates. Deadlocked, the human side is distorting the other side, in lie and post-mortem post-mortem,, and likewise the other side is distorting the human affairs. Tere is a wedge between the above and below, a wedge craed or the purpose o blinding. As below, so in the middle, as in the middle so below. o reach or the above one needs to pierce through all illusions, deceptions and masks that this blind world procured, on both sides, so that no truth, or realization will ever resurace. Te citadel was built, to leave it, one requires good ortune, or assistance. Te consequences or the world and people are disastrous, as they are or the invisible worlds. Ontology o Being Any being captured in the process is either active, passive, dormant or reactive. It is thriving in its environment and element, accordant with its nature, urther defined as its most general characteristic, and most unique genii belonging to species and interacing this essence through senses, urther defined as any point o contact between the being and reality. re ality. It It will move amongst its inclination inclinat ion according with its inner direction di rection and outer movement within a given topography o itsel, circumstance and environments. Every being has its substance and the limit o its substance is its influence on the world, in other words impressions on itsel and the world, whereas competence competenc e o inception, execution, influence, de-fluence, inception, impression or whether volitional or in-volitional are defined through flow o its being either collectively, wholistically, many-directional, or uni-direct ional in projection, introjection, or inter-projection o these. Tus being is defined through karmanic entropy o the whole universal web that is also topographically diverse, and may be defined through the totality o content between time, orce, consciousness conscio usness and the variables o all parameters listed, delineating the aspects, declusive o all hidden actors.
O the very awareness o certain realizations coupled with observation and sel-awareness, using a dierent vantage point is enough to constitute a deensive mechanism. It is also beneficent to know that non-human senses (Sense is nothing else than an aggregate o contact between an experiencer and a given phenomena, there may be multiple ways o entering such a relation.) and intelligence may exist without the physical sense-organs, or without a biological body whatsoever, yet having senses unknown to human beings. Becoming a master o one’s body and mind, to know onesel, and one’s direction is to be aware.
Natures may maniest their characters only to the extent that our psychic condition, setting, content, structure, eeling and breadth o mind and heart allows, according to our sel-awareness, sel-consciousness, introspection, observation, discipline and volitional orce o expression. Tey may also expand our natural substance, nature and inclinations into the extremes o their being, their greatness, or their wickedness. Te median is the sae territory, the Reason, Feeling and Intellect selecting and disciplining these extremes into a unison.
Unless we deal with psychic overrides, in which we are merely tools or puppets, and too — contradict, conront and know through such violations where we stand, we may co-operate with varied intelligences towards a given purpose. Given that the width and extent o our minds may accommodate them, and sacrifice a part o itsel or the nature to maniest, being aware o their presence we may establish ourselves as a living temple and master o the house. Te guests are either abusing the temple and destroying the mind illicitly attempting to violate it, whereas they should be thrown out, or welcome as our riends, when they respect it.
Some natures are attracted by the law o similarity, other by the law o opposition and difference. Other by the law o affect, some by the law o aversion. Further, some by the law o domination, some by the law o reedom. Some others are guided by choice and volition and have an overt or hidden purpose, others by passivity o the mind or its steel-like purpose and aim, yet another its inertia towards different aims. In this tension one progresses, or takes several steps back in an alchemy o sel-exploration to establish and refine one’s own image o the mind, as long as it does not splinter or become what is known as “psychotic” — when the detritus o the process consumes the mind.
Tis process o conrontation sculpts the mind i it is uni-directionally guided by a blueprint o an idea o what we want become, our principles, our higher aspirations. Tere always needs to be a “personality ideal” or a “mental image ideal” towards we aspire, it is oen a mere trace, but it grows into a ull-bodied matter and matures and takes reality and thickness as we progress. Without it, we all apart. May it be your reerence, whether these are Virtues o the Res Publica o the Romans, whether Conucian order and cosmos, Zenist being in all instances o lie, Dharmic principles o compassion and kindness, Greek joys o philosophy and elegant theorizing, Germanic romanticism o enraptured ideals, Arabic fierceness and combative resilience, lightness and holiness o the Druids, the sensuality and highness o the Pythonesses, o love o nature o the Natives and Egyptian affirmation o lie and proundity o the universe. Tese and other cultures and many others procured both males and emales o magnificent stature, and so did it by natural human flaws and misdirection procure individuals who turned against their own and bringing ruin about. Te examples may be multiplied, but they must be selected, incorporated, incorporated, affirmed, becoming authentic, authentic, understood, transparent, reasoned and matured. Te wisdoms and principles o ancients are not cast aside, but le or all these who penetrate their secrets and at least attempt to live by them, preserving them at heart.
Cult o the mind should not replace the more delicate openness to idea, consciousness, eeling and their transormations — as the mind is merely a vehicle and a sixth sense. When attachment to this sense becomes too strong, we suffer rom damage whenever it turns against us, or we lose sel-possessed qualities which we took or granted. Te mind in a reasonable process should be refined by higher sources in co-operation or the purpose o mediating qualities o individuated consciousness, and developing imprints or vehicles o consciousness not or the purpose o developing a perect apparatus. As conrontation with the Abyss rom the perspective o a mind observing weird projections o the mind upon total void, e.g. i by chance we eel ear, we trigger earul scenes that we watched in horrors, as they take flesh in ront o our eyes and urther ur ther terrorize our mind, i we are completely empty and disciplined in emptiness, there is not a trace o thought or image. In other words every image and thought-orm, inclination and habit becomes amplified i not nullified. It is easy to predict that i we die and our minds are slowly becoming extinguished, the first thing aer death is the dissociation o image-processing, in other words splintered worlds o our minds all apart, or a minds “imprint” post-mortem decays slowly, as the consciousness is trapped within these projections, introjections. Tis is what the Buddhists called the “intermediate stage”. Tere are psychopomps that assist in such transitions into other worlds, and may permeate ragments o the mind, or launch the consciousness into a vehicle (a new subtle mind and body), likewise they are planescapes and dimensions and domains that are psycho-reactive and de veloped or different purposes, in which the splintered minds along with conscio conscious us element may be trapped and into which they are born.
Troughout several years o my experience, I have been a wearable suit or many entities, a medium, a baked, expansive, extremely sel-aware mind. Capable o holding several beings in the temple o my body and as I enced mysel against being over-powered by their natures, and protecting mysel against violations, I witnessed these who assisted me on the journey. It is a constant fight or the sovereignty o the mind, against inerior intelligences and minor conused beings thriving on domination or execution o their flawed wills. Tese, attempted to establish total control over my body and mind in a orceul, vulgar or viciously subtle manner. At the same time inviting, or welcoming superior intelligences thriving on reedom to expand my intelligence, perception, experience, human nature, sense o divinity, as my beloved teachers. Noticing both the pressures in particular parts and circuits o the physical brain and central nervous system, eeling diverse kinds o enhanced energies, acquainting acquainting with the characters and qualities o the Gods, perverted and tried by bestial beings. Feeling magnetic strength o them, inused with their power and skills at times, acknowledging their shapes and orms in energy. Inflamed with various degrees o their strength and prowess, noticing the general eel and wear o such assimilation, that allowed me to research and retrospectively, actively and continuously write it down.
Introduct In troduction ion to Incarna Incarnations tions Any assignation o an objective reality to the inter-subjective and subjective experiences that may be phenomenal, yet reach beyond the socialized and conditioned grounds creates a subject-object relation. It is not to deny the possibility o inter-dependent existence o certain beings and dimensions - it is strictly to preserve sanity, not to become a slave in such a relation, but a master in the field o one’s mind, which may validate what truth might be in discovered observations, what knowledge and wisdom might be learned. It is done to avoid multiplying realities beyond necessity, and not to become recreationally impressed and agitated over things that some may find anomalous, rightening, or exciting, but treat it is a rare gi to expand, and grow together with the unmapped territory, gradually mapping and conquering it., rom which a certain hierarchy grows and established a cosmos o order amongst a cosmos o chaos.
Te purpose o this work is to create an alternative ramework to think about incarnations, avoiding the pitalls o religious scripts, and not reverting the comprehension o this phenomena to the Middle Ages o so-called “possessions”, as in Abrahamic religions (sic!). First o all, I would like to stress that this document will not resonate with the semantically habituated term, and as a medium I will rerain rom criticizing such encounters, but will rather ocus on their understanding. Incarnation was colonized by monotheistic religions, and it typically means being dominated by a malevolent spirit, indeed carving out the perspective and dividing the world into Divine, which in the Abrahamic monotheistic model does not take possession o humans, and the diabolical world which does so. I would like to illustrate the introduction with a ragment rom Heinrich Cornelius Agrippa’s work, which describes possessions, inhabitations and incarnations by lesser, middle, and higher spirits and intelligences, intelligences, what results aerwards, is a modernized version o personal discoveries.
Fragments o Heinrich Cornelius Agrippa, Chapter 60 O Madness, and Divinations which are made when men are awake, and o the power o a Melancholy humor, by which Spirits are sometimes induced into man’s bodies. “It happens also sometimes, that not only they that are asleep, but also they that are watchul do with a kind o instigation o mind, Divine, which Divination Aristotle calls ravishment, or a kind o madness, and teaches that it proceeds rom a melancholy humor, saying in his reatise o divination: Melancholy men, by reason o their earnestness, do ar better conjecture, and quickly conceive a habit, and most easily receive an impression o the Celestials. And in his Problemes saith, that the Sibyls, and the Bacchides, and Niceratus the Syracusan, and Amon, were by their naturall Melancholy complexion Prophets, and Poets. Te cause thereore o this madness, i it be any thing within the body, is a melancholy humor, not that which they call black choller [choler], which is so obstinate, and terrible a thing, that the violence o it is said by Physitians [physicians], and Naturall
Phylosophers [philosophers], besides madness, which it doth induce, also to entice evill spirits to seize upon mens bodies. Tereore we understand a melancholy humor here, to be a naturall, and white choller [choler]. For this, when it is stirred up, burns, and stirs up a madness conducing to knowledge, and divination, especially i it be helped by any Celestiall influx, especially o Saturn, who seeing he is cold, and dry, as is a melancholy humor, hath his influence upon it, increaseth, and preserveth it. Besides, seeing he is the Author o secret contemplation, and estranged rom all publike [public] affairs, and the highest o all the planets, doth alwaies as with call his mind rom outward businesses, so also makes it ascend higher, and bestows upon him the knowledge, and passages o uture things. And this is Aristotles meaning in his book o Problemes. By Melancholy, saith he, some men are made as it were divine, oretelling things to come, and some men are made Poets. He saith also, that all men that were excellent in any Science, were or the most part melancholy. Democritus, and Plato attest the same, saying, that there were some melancholy men, that had such excellent wits, that they were thought, and seemed to be more divine then humane. So also there have been many melancholy men at first rude, ignorant, and untractable, as they say Hesiod, Ion, ynnichus, Calcinenses, Homer, and Lucretius were, who on a suddain were taken with a madness, and became Poets, and prophecied wonderull, and divine things, which they themselves scarce understood. Whence divine Plato in Ion saith, many Prophets, aer the violence o their madness was abated, do not well understand what they wrote, yet treated acurately [accurately] o each Art in their madness, as all Artists by reading o them judge. So great also they say the power o melancholy is o, that by its orce, Celestiall spirits also are sometimes drawn into mens bodies, by whose presence, and instinct, instinct, antiquity testifies men have been made drunk, and spake most wonderul things. And that they think happens under a threeold [three-old] difference, according to a threeold apprehension o the soul, viz. imaginative, rationall, and mentall. Tey say thereore, when the mind is orced with a melancholy humor, nothing moderating the power o the body, and passing beyond the bonds o the members, is wholly carried into imagination, and doth suddenly become a seat or inerior spirits, by whom it oentimes receives wonderull wayes, and orms o manuall Arts. So we see that any most ignorant man doth presently become an excellent painter, or contrivers o building, and to become a master in any such Art. But when these kinds o spirits portend to us uture things, they shew those things which belong to the disturbing o the Elements, and changes o times, as rain, tempests, innundations, earthquakes, great mortality, amine, slaughter, and the like. As we read in Aulus Gelius, that Cornelius Patarus his Priest did at the time, when Cesar, and Pompey were to fight in Tessalia, being taken with a madness, oretell the time, order, and issue o the battell [battle]. But when the mind is turned wholly into reason, it becomes a receptacle or midle [middle] spirits. Hence it obtains the knowledge, and understanding o natural, and humane things. So we see that a man sometimes doth on a suddain become a Philosopher, Physitian [physician], or an excellent Orator, and oretels [oretells] mutations o Kingdomes, and restitutions o Ages, and such things as belong to them, as the Sybill [Sibyl] did to the Romanes; but when the mind is wholly elevated into the understanding, then it becomes a receptacle o sublime spirits, and learns o them the secrets o divine things, such as the Law o God, the orders o Angels, and such things as belong to the knowledge o things eternall, and salvation o souls. It oresees things which are appointed by Gods speciall predestination, as uture prodigies, or miracles, the prophet to come, and the changing o the law. Tere are also some prognosticks, which are in the midle [middle], betwixt naturall, and supernaturall divination, divination, as in those who are neer to death, and being weakened with old Age, do sometimes oresee things to come, because as saith Plato, by how much the more men are less hindred by their sence, so much the more acurately they understand, and because they are neerer to the place whither they must go, and their bonds being as it were a little loosed, seeing they are no more subject to the body, easily perceive the light o divine divin e revelation. revel ation.”” Psychoreactives A set o inclinations, natures, whether captured in an integral being, expansive field o consciousness, or a weird psycho-morph or tainted energy, an egregore, godorm, magical field or current, dimension etc. that is ocused into a ray may become lensed and interpreted through a human mind. It co-reacts with the structure o nervous system and influences both physiological and psychological effects It is henceorth called a ‘Nature’. Nature is a general inclination towards a substance o a being in its reality, or dimension. People are believed to have six senses, including the mind, apart rom possible magneto-receptive and electroreceptive sense, and possibly others that are unexplored. Tere are beings that may have multiple senses, that are organs or appara-
tus o contact with reality, not necessarily the one we perceive, and they do not necessitate biological backing, in essence they may be disincarnate. Entities may at times integrate with a human mind and brain, assimilating it, modiying it, perverting it, expanding it, regressing it, or evolving it urther, or become absorbed by the human mind. Regular psychological and neurological actors are taken into account, as basis o the working o the physiological brain, they explain the processes in regular cognitive science in an inter-connectivist manner, but they are modifiable and sometimes overridden by natures o — o invisible — yet effective, experiential and essential influence, that are capable o changing bio-chemistry, homeostasis, electro conductivity, electromagnetism o the nervous system, and the whole biological underpinning o the organism, as well as its hidden components. Composition o Being Modes o Act: Active (as in initiating change) Passive (as in being recipient to change) Reactive (as in active or passive in reaction to change: Justice) Still (as in not influenced by change) ransorming (as in mediating/modulating change) Environment: Reality (what is taken as a graspable “real”) “real”) Plane (what is taken as reality but known k nown as an illusion) Dimension (what is the backbone o any illusory “real” itsel being the oundation o it) House (what is taken as a certain order within dimensions or realities) Current (what is an exhibitable constellation o any reality, dimension, or plane, composed o actors influencing others) Constituents: Aggregatee build-up (meta: how many bodies or vehicles o different types a being has) Aggregat Senses (meta: any organ or apparatus o contact, or interace with the universe) Nature (meta: essential core on which one’s inclinations rely) Inclination (meta: hal-governed by karman, hal-governed by volition, constitution, discipline, sel-governance, principles) opography (meta: topographical matrix o all o these combined on scales defined by the variables and attributes) History (meta: distinguishable being, or energy transitioned throughout all past orms throughout the linear, cyclical, or oroboric being, tainted with all the energies or vasanas going through shakti “pure orce”)
Geneaology (meta: the more clustered clustered clans and amily lineages, and affiliations) Karman (meta: the tainting o “pure” orce with inclinations shot into the universe, and produced, transorme, refined, in all variations and mutations) Genus (meta: the classification o being, which share common grounds by various variables and attributes throughout all other principles and scales) Family (meta: the shared characteristics and unity o shared variables and attributes within a genus; Genus o a homo sapiens sapiens thus might share other characteristics with a different amily through modifications, adoption, kin, descent, past history etc. ) Direction (meta: general vector o movement in an order or chaos o all the attributes, and variables listed; direction may be scattered, ocused, or void) Substance (meta: the constitution o one’s being, essential core without which the being would not be the same being, regardless o observation by a different one); Competence (meta: the ability to move in one’s own surroundings, cross-dimensional, all extra-dimensional) Influence (meta: the ability to exert pressure, either through constitution, impression, or “magnetism”, skills, extent o one’s range o competence upon other beings) Range (meta: the extent o working in given array o worlds, dimensions, realities) Force (meta: the ability to implement influence, competence and range or transorm energy ene rgy and beings towards a given point, or direction, influencing natures etc. Either in accord with the cosmic laws, against them, by the constituted substance, or volitional movement o the orce, or passive modulation and negotiation o the orce Strength (meta: the stability or immovability in any endeavour that requires transormation rom one state into another, or keeping still with a greater reerence) Independence (meta: sel-reflection that is settled in its substance, authenticity, and may be separate or unitive at will; it is the repetition o sel-reflection on an individual level, in which one is “disconnected” and connected at will) Connectivism (meta: the amount o networks or nods that are affected by any o the aorementioned, all aorementioned may be related in a connectivist manner with others) Age (meta: the age o a given attribute, inter-lockings) Origin: Construct: Meta: aggregated at one point in time, or developed over time) Ontogenetic: Meta: recurrent atavism throughout time and developing Created: Meta: developed within a pocket o other being Illusory: Meta: empty apparition Effective: Meta: intelligent, conscious, sel-conscious
Essential: Meta: possessing a core, nuclear Mixed: Meta: any o these inter-modified Certain natures are not always compatible with the individuated imprint and principles, there are natures that are compliant and they extend our natural skills, expanding human nature into Divinity, and these who regress us as something unnatural and weird, or bestial and inhumane. Tey do not work in the void, however, we are not ‘tabula rasa’, but a more or less uniormly shaped human being - thus natures that ocus through us work on our past memories, past experiences and inclinations, our hidden motives and deeds, addictions, attachments, emotional emotional bloodstream, thought-carvings, habitual mental river-beds - all this may be read by certain natures, to whom some things are overt, and some covert about us. All o us are born in a given socio-historical setting, into richness or poverty, education, or lack o it, moral and ethical training or being le to our own in this matter. We may be ull o principles or generally loose in this regard. Sometimes a nature that is simply dierent may lead a human mind to extreme states and bestiality not by the orce o its intelligence, but by being psycho-reactive with certain archaic parts o the brain, the case is quite different when a vicious intelligence is attempting to do the same thing, by replacing our nature and making it into an executive tool. Equally, weird beings and energies, may oen induce states which are simply eerie and bizarre to a human being, but it enriches us in experiences.
Everyone has their psyche shaped to a certain degree, while subliminal, or overt violations may utilize the cracks in someone’s personality to enter and start substituting someone’s nature with its own, well-shaped personality may utilize working with varied entities and intelligences or a given set o goals, shaping the mind and psyche along the path. On one side we have typical typica l human psychology, neural circuits responsible responsibl e or biochemical and electro-conductive physiological and psycho-somatic reactions, on the other we have beings capable o influencing the energies o the mind, with the ability to modiy bio-chemical reactions in the physiological physiological brain and overriding the t he circuits o the nervous nerv ous system. It may change whole personality, thinking styles, styles , it may grant us various skills (dancing, combat), it may develop noble, or wretched habits, addict us to things, or assist us in scientific, artistic, and spiritual matters, according to the nature o the being. It is as i human experience rom all o the centuries o its existence would be suddenly accessible to us, not as “anonymous” field, but thriving intelligences, souls and spirits o all the greatness o the past that is invoked i not rom planets, stars, then rom hidden worlds o the Earth.
Example: I was standing next nex t to a mirror staring into it, a shadow-hand appeared and went straight through throu gh my skull, which led to temporal dissociations o mental processes, disintegration o identity, an a general implosion o reality-ordering structures while the mind was over-flooding into disarray, de-realization and complete chaos.
Conclusion: It might be that ionization/de-ionization o the ionotropic tracts was influenced, or temporarily distorted, thus the human bio-computer was destabilized by an external, malevolent entity,
Other examples may be nested entities that influence the energetic homeostasis o the organs (thus affecting bio-chemical reactions), and although ordinary medical treatment is recommended one may remove certain agents responsible or the misbalance through healing entities (occult etiology o sickness and its resolution) or a healer co-operating with them. While these who work towards human nature (Hsing, as the Chinese called it) is perceived as beneficent, these who re-direct the energies towards lower nature, or bestial nature are to be avoided. In truth, varied natures may access our minds, and not every change is a sign o influence, however, by author’s experiments with subjectively elt energy, and tracing the mental continuum — many do, and whether positive or negative rom the human standpoint, it is what we make o them to reach or individuation, as cuts
and polishes on our minds and souls. Te world is populated by entities, which are long-orgotten, and many people are simply closed to such influence by the means o perception, but as witnessed many times, even people who are not directly believing in such things, are the easiest e asiest material or influence, influence, as the author noticed the use and abuse o regular people in his presence, while certain entities used their minds, nervous systems and bodies against him, o course more benevolent entities may likewise impress and influence people to a certain degree. People that are not trained in recognizing such activity in a patient, tranquil way, will most likely overreact, react with ear or go insane. Oen wise, people subject to such change use two deensive tactics: one is nihilation (it didn’t happen), or rationalization (I had a bad time) and quickly return to their ordinary day-to-day living. Te entity won’t subvert the existing personality, but use the existing set o psychological traits to influence them, and with time change it by the means o long-term cueing, this is an example o violation; Te positive side is developing new skills, new personality traits, being more humane, co-operating with higher sources. It is not necessary that the entity ‘wears’ the body and mind at all times, it is enough to have an association with a given entity, and it may occasionally remind o itsel, one we are in the web o its contractual influence. However the strongest occurrences, violations, or enhancements are witnessed when the entity is wearing the body and mind, and actively influences the character. character. I will not try to describe what these entities are made o, neither the subtle, yet powerul Devaic beings, nor demonical orces, nor all the kingdoms o the other-worldy lie in-between, and the ‘auna and flora’ o the other side, but it would be interesting to split the components o the human soul into descriptive and associate them, to a certain extent with domains and dimensions which might, through these components, components, access our minds and bodies. Tey all a ll have their genesis, which are unlike the mythemes that major religions created about them (the all, primor primordial dial evil), we will rather retrace certain developments as a natural evolution o certain dimensions and associated reality-requencies, and the split o the human mind into ‘chtonic’ or more animalistic, ‘civilized’ or with fixed valuations about the world, and ‘stellar’, that rare particle o our natures that reflects the microcosm. Differentiating among the types — Possession/Control incarnation/Psychic Override When a malevolent or dominative entity or agent wants to take control o the mental and psycho-somatic aggregates o the controlled, violating the original volition, psychic energy, and psycho-somatic unctions o the artiex/artiexa, or exchanged given set o skills, and mental settings on a contract contractual ual basis. b asis. — Mediumisation When the artificer/artiexa is consciously or semi-consciously a medium or a given entity, and withdraws parts o his ego and aware awareness ness or the purpose o giving the entity a uller ul ler expression. expression. Such occurrences may be delicate, subtle, or ully autonomous, but under awareness o the artiex. — Avatarisation When the artificer/artiexa becomes a vessel or a higher entity, a Deity, and/or Inter-Stellar intelligence, and works with it through a human mind and psychic setting to achieve given goals o a Deity, Inter-Stellar intelligence, in a local continuum, mediated by the human mind, co-operating and catalyzing greater orce through human ocus. It is as i temporarily becoming a human demi-god or the purpose o particular working, or duty as a priest-avatar to the Deity or higher intelligence. — Emanation Where a given entity/Deity is endowing its characteristics that shape the artificer’s/artiexa’s psyche, along with extending skills that the artiex does not usually possess, or blocking, withdrawing certain skills and psychic settings, including the character or the purpose o maniestation, sometimes attempting to overpower, sometimes completely neutral but aligning subtly to its nature, sometimes assisting in given endeavors.
— Portalization When the mind o the artiex/artiexa is used as an inter-dimensional portal or trafficking entities through realities, or communication and they temporarily wear and shi-shape through its mind, sometimes acquiring its characteristics and psychic traits. — rancisation When the mind o the artiex/artiexa induces is induced in trance states, and allows or an expression o an entity, preserving awareness, or losing onesel complete in trance state, yet letting it take charge o the ceremonies, rituals, expressions, or under the condition o a psychic override and knock-out o awareness, one merges with a given entity and ully maniests its character, nature, and abilities.
Definition: An influence (o whichever types mentioned above) occurs, when an act or thought, talents, traits, skills, character, personality, psychic settings, energy-setting and mental continuum is influenced by an agententity. It might be widened to split-mind activity i.e. any mental split that leads to a creation o a pseudo-entity carved rom a pool o psychic resources, e.g. a god-orm, a tulpa, a psychic larvae, an egregore, a shadowservitor, or some ree true entity, that is intelligent, that is sel-reflecting and independent rom the mind. It can also be any psycho-orm, a meme-possession, or an ideology-possession. All things human, generating a bio-psychic orm or a thought-orm, or an energy-orm that may constitute a separate or mixed strand o energies may inhabit and influence the mind, and transit rom one mind to another. Although the ormation o mental egregores and godorms is one thing, they have a more limited field or influencing the human mind than autonomous psycho-orms and beings. Following the influence, the mind may be changed, augmented, regressed, blocked, enhanced, or filtered by the character o an incarnating or influencing agent (its intelligence, traits, energy capacity, and inclinations) different rom the preliminary will. It may occur as a violation (regression, overpowering, devolution, perversion, corruption), co-operation (enhancing, working together), or positive extension (granting skills, mental prowess, acumen and psycho-physiological setting not existing in a natural setting). All is noticed by the difference between the primary psychic macro-programs macro-programs one observed rom the position o the supra-sel-awareness center, maintaining constants comparative checks, o “what is”, “what was” and “what should be”. Acquisition o such a supra-sel-awareness center, or the HGA is stemming rom introspection, experience, sel-observation, contemplation, meditation, sublimation, conscious volitional sense o direction, it is a conscious Super ego that lives on its own, and is prone to shaping, receiving, and giving. It is either separated rom the mind and becomes a Genius or Juno by magical operations, or it pre-exists on a higher level that needs to be realized and consciously directed, it is the throne o body, heart and mind o the regular mind.
Awareness o such changes in the magical consciousness consci ousness requires observation obser vation o mental continuum, actively activel y, or retrospectively, and upholding and training the memory, while conversing and comparing these to the Super Ego. Te observable influences are conducted through adding, subtracting, overriding, supporting, subduing, or extending the personal psychic, and psycho-motoric qualities with that o the outer agent (alternative mind), extended by non-con non-conveyable veyable qualia o subjective emotional, cognitive-affective cognitive-affective aspects o mental lie. Tey may be detected by the means o energy shis (clairsentience), (clairsentience), giving a clearer indication indication o the change which occurs as different pressures in the field, and Central Nervous System o the subject, with differentiated energies exhibited by a multitude o entities. Tey are elt as a magnetic disturbance, or physical sensation, with particular observation o the shis in particular areas o the brain, and the nervous ner vous system. Tey may be detected by auto-conscious observation o these changes, but oen i such states are severe, one may have dificulty in extracting onesel rom them, thus strict discipline and knowledge o the sel may direct, or remedy such states.
Some exemplary Human-bound (as differentiated rom animal-bound Central-nervous systems Overtakes)
types o experimentally detected overtakes and psychic overrides.
Full-blown Avatar in which the will o the human is subordinated and the qualities o the essence can unold nearly completely. It might be differentiated into violations, or when a human is subjected through orce overriding its thought processes to obey and execute the will o the entity. Differentiated rom benevolent incarnations, when developed magician-medium is ully aware o the influence, and does not conuse himsel or hersel with the Being and works with it. Te body and mind is a temple thus. Generally, volition is never violated by a higher being, it may be amended, ameliorated or inspired by a given Deity, hero, demi-god, being, daimonion, entity, non entity psychomorph, spiritual intelligence etc.(the richness o ancient bestiaries should suffice in regard to the invisible worlds, even i some o it was also prone to natural human imagination, observations o invisible-invisible worlds were not that uncommon) When it is recognized or its superiority in wisdom, insight, orce, justice, love, and benevolence towards the human and this world, the volition is temporarily withdrawn, or the purpose o achieving common work in greater commitment. When it is recognized or being malevolent, it is either chased away, or the offensive needs to be survived by stern discipline and patience, or assistance rom beings that may contain the influence or destroy it.
Incarnation ab ignorantia in which the psyche is not well-ormed, or easily clouded and deceived, based on its immaturity, enslavement, or ignorance, or is easy to influence and thus resulting in committing certain actions, or being subject to mental continuums which otherwise would not occur.
— Full bodied incarnation in which the human aggregates that are influenced become an extension o the will o an entity, usually aer personality core is ormed, and a degree o awareness and sel-observation is reached. Skills appear that allow the entity to speak through us is encountered, encountered, inhabitation inhabitation (entity) usually understands the mental language o thoughts, various cra-skills and psycho-motoric skills (dance, combat) are acquired temporarily, one may easily train various scientific disciplines, arts, cras, and sports in such a manner, and it requires less hours o training. Te author witnessed such an incarnation in practice, when dancing in the mud, he acquired wonderul combat skills and agility, almost flying in the air, temporarily, aer which he returned to normal. Also, a Chinese master rom the ang dynasty (6th century) who taught the Emperor was contacted, and assisted in training, another example was emale pagan philosopher Hypatia (or her emanation) that assisted during studies o neoplatonist philosophy. I believe that there is a whole amily o high spirits o the past that could enhance humanity through their genius, i we would be more open to their guidance.Most likely — they guide as continuously.
Hal bodied incarnation in which the entity blocks certain qualities in the psyche o the concerned, while unolding others. I the entity has no training in a certain skill, the actions in the discipline will be much harder, i they are powerul, skilled and old, there will be an extreme clarity o one-path, deep and stable eelings, enhancing the cognitive setting, when thought about in terms o human anthrop-empathic lens. I an entity is bizarre or multi-existential, multi-existential, it will be experienced in various ways as expressed by the human Central Nervous System, some more archaic/larval/weird, some beings catalyzed as something non-human through the human mind, temporarily acquiring the mind o the human subject reacting with biopsychological unctions in various ways.
otemistic Emanations or Animal Metempsychosis I’ve spotted a ox in the winter that wandered into the city, next to the National Library o Poland in Warsaw, I’ve tried to trace it by the oot-trails, but it escaped into the park way beore I noticed. Sometime later, I elt an incarnation o a specific ox-nature and character, virile, happy, cunning, curious o everything, and lively, I identified it as the same animal I spotted near the library, and acquiring my mind, it was capable o communicating with me temporarily — aer it returned to its ‘ox-body’ it probably retained the ‘impression’ becoming a ox-mind again, it was extremely riendly and made me very joyous, too. Te old shamanic tales o talking with animals thus is not merely a mythic story, perhaps these highly skilled shamans could also subtly retain impressions o the animal-talk and later interpret it properly, incarnate parts o the consciousness or astral double into animals, either in trance, or regular mode o perception, as my body and mind is oen used as a wearable suit by various entities and beings to emanate and maniest a given set o psychic qualities, when my psyche is used as a ground-base or urther personality, character, cognitive skill and behavioural changes to express the entity according to its character. Any biological behavioural trait o an animal, strongly interconnected with its specie-genii, or a more collectively bound hive, or example ants, bees, are exhibiting to a greater or lesser extent a common behaviour, with distinct characteristics, charac teristics, and deviations devi ations rom the general shared type; We We may speculate that the Innate Releasing Mechanism (IRM) is drawing rom this pool o collective mechanisms, and it is closely tied with the genetic and neural expressions o a developing organism. Any ragment o this collective trait pool may be thus isolated as a specie-psychomorph. A psychomorph is an energy-cluster composed o and tainted with domain and speciespecific inormation inormati on that may borrow its character rom a ragment or wholeness o the matrix o traits and then orm a field exhibiting exhibiti ng these relations — in regard to human mind — it ‘filters’ itsel through t hrough it and acquires human-specific behaviours, affects, eelings and cognitions, energies. Psycho-morphs do not have an intelligence o their own, but some may acquire it by becoming bec oming tied with the intelligence intell igence o an entity or a human being; rue entities thus are not psychomorphs, their act is done independently in accord to their nature, but they work with the human mind in a similar way to a psychomorph, however, they exhibit inclinations inclin ations tied to their being be ing and essential character, charac ter, and in some cases intelligence that thus is maniested or mediated through throug h human intelligence. Te other thing is the lie-orce accumulation o the history o an animal, that constitutes a double similar to that o a human, i.e. metaphorically a soul that is integral enough to incarnate and hold in the human nervous system, experiments were done with in soul-inviting, o the lie-orce cluster o a ox, a hedgehog, a bat, and a wol, horned Egyptian viper (Cerastes cornutus), thus constituting my guiding animals and a totemic metempsychosis, urther experiments regarding retrieving the cluster-memory o extinct animals recovered rom the shadow ‘graveyard o orms’ or memory-traces reconstruction, or example a sabretooth tiger, in this case it is not known whether it was reconstructed by retrieving specie-similar hybrid animal soul or whether an integral part o the animal cluster-soul was recovered rom the imprint, but it was dimly successul. It is easier to incarnate animals closer to our neuro-genetic structure, or example mammals than sea-creatures, and there are risks associated with it — i a cluster-soul is stranded or scried into a mind it possesses the human mind — one man on the tram was observed as trying to caw like a raven, completely unaware, and bewildered, that was an example o a cluster-soul possession — I’ve attempted to heal him and detach the raven cluster-soul rom the entrapment in the mind. Experiments with collective hive-mind structures o bees, and a specie-genii o a mantis, as well as shadow-maniestation o spiders were perormed, the collective psychomorph o the bee-hive is represented by the Hive-Queen, and appears in the mind as a large bee, that is an extract rom the collective traits o a given specie-genii, appearing to the human mind in such a orm — in other words the human mind interprets the oreront o the collective in such a orm. Te collective works in such a way that one member may be killed and the rest retains the structure, but when large segments o the hive — as happens in the modern world — becomes destroyed or modified, as the ecosystems are progressively destroyed, the whole hive-consciousness suffers and becomes destabilized, leading to weird behaviours, and becomes regressively and slowly decimated. An extinction o a specie is not only a physical death o an
animal, it is a mass-slaughter o its whole specie-specific consciousness, and its death is leading to a huge disbalance in the rest o the collective clans and species, that are affected to a great degree not only per ecosystem, but through the whole abric o the lie-wave subtle structures. Every animal with a photic nervous system has the capacity to develop a „lie-enclosure” or a soul. More advanced mammals are capable o developing a shadow-soul and an astral double. And i their spine (Djet) is capable o filtering kundalini currents they may become enwinged (flying cats, flying vipers). O course, „talking with an animal” requiries looking rom the perspective o its cognitive phenotype, and the language is based on communicating without words, rom the perspective o the animal riend riend or totem. Functionality o the human brain may be enhanced by non-active archaic circuits, or during some biomancing techniques (that are adjusted not by the human himsel, but are modified by an external intelligence) — improved with such animal traits as magnetoreceptivity, electroreceptivity, magnetic orm-sensing, etc. otemistic Emanations or Animal Metempsychosis otem: Axis Mundi and the Enwinged Animal Anima l Spirit Guides through the worlds world s o Light and Netherworlds. adding. ad ding. I’ve spotted a ox in the winter that wandered into the city, next to the National Library o Poland in Warsaw, I’ve tried to trace it by the oot-trails, but it escaped into the park way beore I noticed. Sometime later, I elt an incarnation o a specific ox-nature and character, virile, happy, cunning, curious o everything, and lively, I identified it as the same animal I spotted near the library, and acquiring my mind, it was capable o communicating with me temporarily — aer it returned to its ‘ox-body’ it probably retained the ‘impression’ becoming a ox-mind again, it was extremely riendly and made me very joyous, too. Te old shamanic tales o talking with animals thus is not merely a mythic story, perhaps these highly skilled shamans could also subtly retain impressions o the animal-talk and later interpret it properly, incarnate parts o the consciousness or astral double into animals, either in trance, or regular mode o perception, as my body and mind is oen used as a wearable suit by various entities and beings to emanate and maniest a given set o psychic qualities, when my psyche is used as a ground-base or urther personality, character, cognitive skill and behavioural changes to express the entity according to its character. Any biological behavioural trait o an animal, strongly interconnected with its specie-genii, or a more collectively bound hive, or example ants, bees, are exhibiting to a greater or lesser extent a common behaviour, with distinct characteristics, charac teristics, and deviations devi ations rom the general shared type; We We may speculate that the Innate Releasing Mechanism (IRM) is drawing rom this pool o collective mechanisms, and it is closely tied with the genetic and neural expressions o a developing organism. Any ragment o this collective trait pool may be thus isolated as a specie-psychomorph. A psychomorph is an energy-cluster composed o and tainted with domain and speciespecific inormation inormati on that may borrow its character rom a ragment or wholeness o the matrix o traits and then orm a field exhibiting exhibiti ng these relations — in regard to human mind — it ‘filters’ itsel through t hrough it and acquires human-specific behaviours, affects, eelings and cognitions, energies. Psycho-morphs do not have an intelligence o their own, but some may acquire it by becoming bec oming tied with the intelligence intell igence o an entity or a human being; rue entities thus are not psychomorphs, their act is done independently in accord to their nature, but they work with the human mind in a similar way to a psychomorph, however, they exhibit inclinations inclin ations tied to their being be ing and essential character, charac ter, and in some cases intelligence that thus is maniested or mediated through throug h human intelligence. Te other thing is the lie-orce accumulation o the history o an animal, that constitutes a double similar to that o a human, i.e. metaphorically a soul that is integral enough to incarnate and hold in the human nervous system, experiments were done with in soul-inviting, o the lie-orce cluster o a ox, a hedgehog, a bat, and a wol, horned Egyptian viper (Cerastes cornutus), thus constituting my guiding animals and a totemic metempsychosis, urther experiments regarding retrieving the cluster-memory o extinct animals recovered rom the shadow ‘graveyard o orms’ or memory-traces reconstruction, or example a sabretooth tiger, in this case it is not known whether it was reconstructed by retrieving specie-similar hybrid animal soul or whether an integral part o the animal cluster-soul was recovered rom the imprint, but it was dimly successul. It is easier to incarnate animals closer to our neuro-genetic structure, or example mammals than sea-creatures, and there are risks associated with it — i a cluster-soul is stranded or scried into a mind it possesses the human mind — one man on the tram was observed as trying tr ying to caw like a raven, completely unaware, unaware, and bewildered, that was an example o a cluster-soul possession — I’ve attempted to heal him and detach the raven cluster-soul rom the entrapment entrapment in the mind. Experiments with collective hive-mind hive-mind structures o bees, b ees, and a specie-genii
o a mantis, as well as shadow-maniestation o spiders were perormed, the collective psycho-morph o the bee-hive is represented represented by the Hive-Queen, and appears in the mind as a large bee, be e, that is an extract rom the collective traits o a given specie-genii, appearing to the human mind in such a orm — in other words the human mind interprets the oreront o the collective in such a orm. Te collective works in such a way that one member may be killed and the rest retains the structure, but when large segments o the hive — as happens in the modern world — becomes destroyed or modified, as the ecosystems are progressively destroyed, the whole hive-consciousness suffers and becomes destabilized, leading to weird behaviours, and becomes regressively and slowly decimated. An extinction o a specie is not only a physical death o an animal, it is a mass-slaughter o its whole specie-specific consciousness, consciousness, and its death is leading to a huge dis-balance in the rest o the collective clans and species, that are affected to a great degree not only per ecosystem, but through the whole abric o the lie-wave subtle structures. Every animal with a photic nervous system has the capacity to develop a „ lieenclosure” or a soul. More advanced mammals are capable o developing a shadow-soul and an astral double. And i their spine (Djet) is capable o filtering kundalini currents cur rents they may become enwinged (flying cats, flying vipers). O course, „talking with an animal” requiries looking rom the perspective o its cognitive phenotype, and the language is based on communicating without words, rom the perspective o the animal riend or totem. Functionality o the human brain may be enhanced by non-active archaic circuits, or during some biomancing techniques (that are adjusted not by the human himsel, but are modified by an external intelligence) — improved with such animal traits as magnetoreceptivity, electroreceptivity, magnetic orm-sensing, etc.