Djinn Army Propaganda

       The infamous Djinn Army moves beneath the cover of darkness, plotting and executing various acts of esotericism to weaken, or rend asunder, the veil which protects the mundane world from the fantastic and supernatural influence of the Djinn. Our attacks on the insipid empire of the living dead range from guerrilla gardening and seed bombing operations, strategically placed to combat the entropic decay of the urban wasteland, to engineering actual portals into the mythic realm through the creation of fairy shelters, magic circles, spirit shrines, and other highly public signs of resistance and rebellion against banality. Often it's enough to temporarily impose one's energies on a public space through bold acts of urban exploration, buildering, and elaborate displays of ritual theater; whatever draws people's attention away from the everyday experience of a tedious consensus reality and reawakens our all too often neglected sense of wonder and amazement.

       Obviously, if one plans on altering property that isn't one's own, it's preferable to get consent from anyone who is otherwise going to end up reversing one's efforts. Particularly with guerrilla gardening, community support is often vital to the long term success of the operation, so that others in the area will not only help nourish and protect the new vegetation in times of drought but will also become more aware of their own power to modify and improve the landscape around them. Ultimately however, the Djinn Army is at war. Ours is a desperate struggle against the death of magick and the ever accelerating zombie apocalypse and this is a war that must, and will, be won by any means necessary. Namaste.

Introduction to Malakimae (First Class Free)

In the Far East, the martial arts have a long history of use within Buddhist monasteries and temples as an aid to spiritual practice. Indeed, Eastern religious practices aside, it could be argued that the martial arts possess an innate spiritual quality that one comes to understand better as one learns to calm one's anger and fear, quiet the mind, and control the body.  Yet the Western spiritual traditions have historically failed to make much use of these benefits, until now.

            Malakimae is a very special kind of martial art. Its foundation is intimately linked to the angelic lore of Western civilization, and for this reason it's focused primarily on the skillful expression of Goodness, not merely the indiscriminate mastery of sheer physical force. In fact, some of its most advanced training will take the student directly into the fields of logic, psychology, rhetoric, ethics, and other less common fields of “martial” study. At its advanced levels, Malakimae is much more than a mere curriculum of self-defense, but rather it is a system of self-transformation by which one gradually works to become a living agent of the Most High, a well crafted message with both the courage and the ability to express itself in times of greatest need.

            It should be noted here that all faiths, as well as the faithless, are welcome and encouraged to participate in, if nothing else, our basic training classes, where anyone may come and partake of at least the physical benefits of Malakimae without any fear of proselytizing. Malakimae's goal, even at its most advanced levels, is not to convert anyone to any particular faith, but rather to encourage and enable those who wish to serve the Good to the best of their abilities. For those who are made uncomfortable by such things, our beginner’s classes are kept free of any expressly “religious” content, and all are welcome.

Warriors of Love

Malakim must learn to ask powerful questions, and find the answers on their own whenever they are not forthcoming. They must learn to outsmart their enemies so they won’t have to outfight them. Most importantly, they must learn to love, for Evil cannot fathom love, having only the malignant narcissism that it bears towards itself with which to compare it to.

In his book, “The People of the Lie,” psychiatrist M. Scott Peck coined the term “malignant narcissism” as the particular psychological disorder that he advanced as a medical diagnosis for what we commonly understand as human evil. The following excerpt is from an earlier book, “The Road Less Traveled,” where he begins his examinations of this subject.

“There really are people and institutions made up of people, who respond with hatred in the presence of goodness and would destroy the good insofar as it is in their power to do so. They do this not with conscious malice but blindly, lacking awareness of their own evil---indeed, seeking to avoid any such awareness. As has been described of the devil in religious literature, they hate the light and instinctively will do anything to avoid it, including attempting to extinguish it. They will destroy the light in their own children and in all other beings subject to their power.”

“Evil people hate the light because it reveals themselves to themselves. They hate goodness because it reveals their badness; they hate love because it reveals their laziness. They will destroy the light, the goodness, the love in order to avoid the pain of such self-awareness. My second conclusion, then, is that evil is laziness carried to its ultimate, extraordinary extreme. As I have defined it, love is the antithesis of laziness. Ordinary laziness is a passive failure to love. Some ordinarily lazy people may not lift a finger to extend themselves unless they are compelled to do so. Their being is a manifestation of non-love; still, they are not evil.”

“Truly evil people, on the other hand, actively rather than passively avoid extending themselves. They will take any action in their power to protect their own laziness, to preserve the integrity of their sick self. Rather than nurturing others, they will actually destroy others in this cause. If necessary, they will even kill to escape the pain of their own spiritual growth. As the integrity of their sick self is threatened by the spiritual health of those around them, they will seek by all manner of means to crush and demolish the spiritual health that may exist near them.”

“I define evil, then, as the exercise of political power---that is, the imposition of one's will upon others by overt or covert coercion---in order to avoid extending one's self for the purpose of nurturing spiritual growth. Ordinary laziness is non-love; evil is anti-love.”

Perhaps then the only incorruptible laws are the ones that remain unwritten, yet these are all easily alluded to within the ideal of “love” itself. Of course, by love I don’t mean the mere emotions with which we may have selfishly identified love in our most passionate youthful innocence, but rather that which more mature minds all gradually come to understand as the only real kind of love, an ideal that offers all that it can to aid the growth and happiness of both self and other.

Happy Halfoween

        Just a reminder to everyone that this Friday is Halfoween, the secret witch's holiday marking the time of the year when the veil is at its thickest and disincarnate spirits desperately need our help to manifest here in the material world. Like Halloween, costumes and gourd carving are encouraged, but Halfoween is twice as fun as Halloween, since it's only for witches and all of this stuff is directly used to aid our communication with the spirit world.

        Seances, Goetic evocations, playing Bloody Mary, using weedgie boards, or sleeping in cemeteries or mausoleums are all fun Halfoween activities.

        It's also a great day to go out and buy graveyard dirt with a mercury dime and petition some departed soul to serve your will from beyond the grave.

        Or perhaps you'd prefer building a fairy house out in the woods, or an urban spirit shrine somewhere a bit more public, so that others may stumble upon them and feed the spirit world as well.

        And let's not forget the Great Old Ones; I mean, these immortal titans aren't gonnna raise themselves now are they?

        However YOU decide to celebrate, I hope that everyone has a Happy Halfoween this year and that at least a few of the spirits you raise will help to raise yours as well.

Happy Holidays from your Humble Servant,
Simon Z

Do you know any other dark elves?

An old man wakes up in the middle of the night,
gasping for air. The old man could swear
that the bedroom walls have closed in tight
around a life lived full of action.
(still he fears something isn’t right.)

In his next life he bucks the system good.
A female actress in drag on the stage.
An edgy voice for the common man,
but still a fool full of sound and rage.
No matter what part she tries to fill,
There’s still this emptiness inside.

Still, if she only knew all she’d really lost,
how many times that soul had died,

she’d remember a time
when the earth was young
and a baby boy was she
and the veil was so thin
that the spirit within him
played with spirits who were truly free.

Perhaps then she’d see the uselessness
and grasp the sheer futility
of trying to get herself right with a world
of such poor consistency
but the veil draws down so thickly now
around those who’ve seen such days

who’ve seen one too many perfect moments
pass like clouds across the stage.

Such memories they may come and go
from the grave mounds found bound deep below
but the things once attached to this ancient snow
can be as hard to know as ourselves.

The Central Logistical Conundrum

All of the primary obstacles to apotheosis stem from what I will call the central logistical conundrum. The central logistical conundrum is that the distance between the mind and the matter is often vast and the objective world, where we wish to manifest, is well sealed and protected in many ways against invasions by the sort of higher beings that we are each attempting to become. There are a few points in particular that I feel must be addressed before the fantastical states of mind which one may have successfully engineered within have any hope of being exporting out into the real world.

As you may already know, cognitive dissonance is the term for any psychological discomfort caused by holding two contradictory ideas at the same time. Before we have any hope of successfully defining ourselves, we must confront the fact that the world has prepared its own definitions for us long before we even could consider the possibility of self-definition or reinvention. Many of the possible objections that the world will assert against the reality of our new selves may be merely customary, as with preexistent expectations placed on us by our friends, family, society or culture. Our race, gender, body type, even our manner of expression can evoke palpable expectations from others as to the supposed nature of our inner being. Yet the difficulties these present are minor compared to the psychological limitations that are imposed on us by far more firmly held belief systems, such as those connected to religion, science, or even most people’s experience of day to day reality.

            The Ishmaeli Assassins used to say that, “There is no such thing as belief, only action.” This is a good rule of thumb that one can apply in order to combat cognitive dissonance. Ultimately, proof should and must be given, if only for ourselves, for whatever it is we claim to be. We must not only train to create the real world effects that our strange aspirations demand of us, we must find as many opportunities to manifest these talents on a regular basis as possible. Such opportunities will become far more numerous, and less difficult in countless other ways, if we can gather other aspiring meta-humans around us. A community of any size can provide support and encouragement, training assistance, protection, and an appropriate milieu for our gradual transformation into higher beings.

            Where can one find such a community? Obviously, not all meta-human needs are the same, but the internet provides certain places where anyone’s search can begin. Beyond a simple Google search, there are also numerous online communities, gathered together within a particular social networking site, that one should explore. Youtube is a good place to simultaneously display one’s attainments and network with others who are moving in similar directions. For example, there is a growing community of real-life superheroes there who, although not technically meta-humans, are generally far more supportive of the idea than the average person.

            Yet no matter how many supporters one does or does not have, in the end, our real word actions are all that really matter. Another way to look at this is as if apotheosis demands a certain degree of conquest over one’s space and time. By thinking in these terms one can dedicate certain locations, such as a place one goes to train, or a particular space in one’s home, to their becoming, and always maintain such a place somewhere, even if it must be moved from time to time. This can also be done in regard to certain times of the day, days of the week, or dates on the calendar, specifically dedicating any of these to one’s transformation by prescribing certain actions to these certain times. I find that actively acknowledging the gods behind each day of the week often provides me with an added excuse to take actions that I might not have otherwise been motivated to take.

            The point of all of this is to engineer an environment that is more conducive to action so that one moves more quickly towards one’s goals. Whatever form of evolution you may wish to bring into this world, remember that I am here to aid you and I wish you luck. Namaste.

Love thy Enemies

The Prosperity Creed

True victory isn’t measured by what we attain
but by how much our power to attain grows.

Our desires and their obstacles are all that we need,
for these delineate the path
and inspire the means
by which we will prosper.

Any outside force which clears the path for us,
or alienates us from our true desires and ambitions,
impedes our only opportunity to truly prosper
and, therefore, is not a real blessing, but a curse.

Ultimately, the only real power one has lies within,
and such power is only ever truly benefited or affirmed
wherever and whenever it is denied by another.

So remember that every curse is, in fact, a blessing,
every problem is a golden opportunity,
each test is its own best instructor,
and every loss, if one learns,
provides one’s only true gain.

For our true victories aren’t measured by what we’ve attained
but by how much our powers to attain have grown.

This is the code of the Assassins.

Why the Templars?

Their name has inspired fear, anger, admiration, and curiosity for over 800 years, but who were, or are, these Knights Templar? The historical answer to that question are grounds which have been rather well traveled by countless other historians up to this point, and these mysterious grounds will continue to be retread by countless further investigations, I’m sure, far off into the distant future. I encourage everyone to better acquaint themselves with the many gruesome details surrounding the fall of the Knights Templar, and draw from these whatever one may, but the question that really needs to be asked isn’t who or what they were, but why anyone cares?

Why has this obscure order of crusading knights commanded so much interest since their meteoric rise to power in the middle ages? Some of this, of course, can be attributed to the amalgamation of spirituality and martiality which these Knights uniquely embody. Others may attribute their fame to the mysterious circumstances under which the Order fell, embroiled in accusations of the darkest heresies and various magical misdeeds. So much has been speculated about the infamous Knights Templar that we must also consider the realities of all that has sprung forth from their name, the countless lesser incarnations of this original order, ranging from the mercenary to the mystical, and each claiming legitimacy in different ways and to different ends. So a definitive answer to “who” they are becomes quite muddied the further one searches, but “why” they command the respect that they do, at the very least, seems simple enough to nail down.

The Knights Templar have become perhaps the best qualified inheritors of all manner of spiritual mystery too great or too powerful for the common man, a sacred trust to which we’ve imparted our most dangerous secrets. As stated above, these Knights alone have come to exemplify a rare and almost paradoxical union of spiritual and martial prowess, and so who else could be expected to stand on the front lines between mankind and the various unknown monsters of his imagination? Where else might we expect to find the forbidden truths of magic and the dark arts than in the possession of those who supposedly were burned for playing with such spiritual fire? Why else would you go looking for the Templars if you yourself weren’t hoping to uncover such infernal mysteries?

My upcoming book, The Hermetic Grimiore of the Neo-Templar Order will delve into the mysteries of Hermeticism, which includes Alchemy, Astrology and the conjuration of spirits, both the divine and the infernal. The book will also teach false, or stage, magic as well, the principles and techniques of which will help one immensely as he or she attempt to build a bridge between mundane reality and the realm of the impossible. I am almost half way there, with only a month left to finish. Wish me luck.

Your Humble Serpent, Simon Z.

Yesterday I went to the Psychic Institute of Berkeley California for a men’s healing session and a two hour long psychic reading. As with the first time I was there, I was slightly uncomfortable about something in that space, but I wasn’t sure what. As I watched them go through their energetic preparations, I again became concerned that parasites and vampires would thrive in a place like this. Having been given a healing there before I was struck by the energetic burden assumed by the healers, whom, as far as I could tell, were providing everyone who came in with an extended energetic shower that I imagined must be fairly exhausting after a while. It didn’t seem like Reiki, where one’s simply channeling an outside energy, so I started to become paranoid about the possibly nefarious forces behind the design of the place.

            Of course, after feeling like I was being mobbed by invisible vampires, leaving, and wandering around for a while, I convinced myself that running away would be irresponsible and cowardly, and that, as always, I have a responsibility to force myself into any dangerous situation I might be able to neutralize so as to face that danger on someone else’s behalf. At best, I returned so as to find out how foolish I was being, and at worst, I was prepared for war. In the end, I think I ended up with a nice mix of both.

            My reading swelled, from only two students initially, to three additional students and an instructor who were all brought in by an administrator of some sort, for a grand total of seven, counting the visiting administrator. I saw that the odds were shifting should things get ugly, but I was excited at this new level of attention. My belief on the function of a psychic reading is that people possess obscure tools of perception that are best operated through metaphorical abstractions. So when they told me about past lives, the real truth of them has nothing to do with my acceptance or rejection of the doctrine of metempsychosis. Even if they were illusions, they were my illusions, illusions that I inspired when observed by their psychic faculties. I know these faculties are real because I have them. I know these people were sincere because I can read them as well. I don’t know if the stories were evidence of past lives, or just a take on my present life, but I know that they evidenced something about me, and that’s all that matters. They were intuitive snapshots of how I appeared to them under a psychic microscope.

            I’ll skip the details so as to get to the meat of it. Not surprisingly, I was a banished warrior in one life, a silent monk consumed by his visions in another, and then, in the most dramatic and recent of these past lives, I was a wandering witch, a one woman circus, carrying a powerful darkness inside of me that, as in the life of the monk and the warrior before him, forced me to be alone most of the time; a dangerous serpentine force, which, they told me, I still carry in this life. The teacher told me that when she was first mentioned he saw her open her mouth and unleash a snake that flew straight threw all of their heads. He said this snake that lives inside me didn’t like him talking about it and, although he noted that this one was different, he claimed that they normally kill these things on sight.

            When I got out of there, something in me swore at them in a language I didn’t know, and I sang at the top of my lungs all the way home. When I got home I worked on my next book furiously, feeling a pressure on me that I sort of assumed was them trying to kill me, although I tried simply to bargain a ceasefire on the off chance that I had struck first. I still can’t feel my finger tips, and today I spent twenty dollars on iron supplements to try and repair what feels like a lack of blood.

            Even though I was weak when I woke up, I hurried out the door to try and make it to the Gnostic Center. I imagined getting there and finding out that they all had serpents in them too, and that they would protect me from the Church of the Divine Man that was surly hunting me even as I made my way there, to safety. When I got into the meditation room, we were all supposed to be visualizing the flame at the end of a candle, but I kept seeing this vivid image of a snake swimming inside me, and I began to cry, not because I felt like I was evil, but because I didn't feel like anyone else around me was secretly a serpent, and I felt so alone.

            When the meditations were over, I asked them if they had any beliefs about snakes, and explained a bit about what happened with my reading. The guy I talked to just told me that I shouldn’t take it too seriously. He didn’t seem to think I had a snake-demon in me, but he also didn’t seem to believe in such things, so instead I talked about it as an invalidation of some essential part of me, the snake as a metaphor for my potential dangerousness, and why can’t a person have the potential to be dangerous, if they behave themselves? Isn’t evil in the acting out of the thing, the consequences realized, and not merely the potential? Later on I thought of how our pet snake back home wouldn’t eat while I was there, and I wondered if, or how often, the snake in me had to be fed, and on what.

            I basically believe the assessment of the Psychic Institute. It explains a lot of things. Whether that woman was a personal metaphor or a reality from my past, the serpent part of her protected her from a world that was full of danger, and she protected it from a world that would see it neutralized. Things are no different now. I won’t sacrifice a part of myself so that I can be made more acceptable to cripplers and slave moralists, who harbor racist notions of what sort of beings deserve to exist and what sort don’t. I will take some small amount of solace in the rather backhanded compliment that I’m different somehow, one of the more tolerable kind, but I don’t feel that there is anything truly evil in me. In fact, what I have seems to be so rare, if my enormous sense of isolation is any indication, that I can only assume a great genocide of sorts has nearly wiped these things out. That seems sort of evil to me.

I want to know more. I feel a little silly accepting this concept as quickly as I have, but at the very least it has an enormous emotional reality for me that’s undeniable, so I’m going to go on acting as if its real until I can understand the truth of this thing more fully.

I’m afraid that my “travel companion,” who we’ll call Azazel, will instinctually lash out at anyone with so much obvious snake blood on their hands, which isn’t entirely unreasonable behavior, given the apparent racism and genocide. This may, however, impede a dialogue and my search for more answers. I don’t want a war (I have no desire to destroy anyone) but it would appear that Azazel already has one, so I’m not really sure what to do with this issue if I want more information from the Institute. If you’re reading this, please contact me.

In the end, I’d rather be an innocent monster than an innocent victim any day, or, as Emerson said in his book Self-Reliance, "It does not seem to me to be such, but if I am the Devil's child, I will live then from the Devil. No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it." Basically, to thine own self be true.

Your Humble Serpent,
Simon Z.

The Gnosis of Gods and Monsters

The Gnosticism of the West is rooted in the same spiritual assumptions which inspired the Buddhist traditions of the East, primarily the existence of an immanent state of enlightenment, one which awaits only self study and the realization of the natural and inherent divinity of all sentient beings. The faiths around which Gnosticism developed, however, were not only aggressively authoritarian but, more importantly, reinforced both the necessity of and a justification for stronger and equally authoritarian systems of law and order. This ensured the sometimes over zealous opposition of a host of local authorities and governing bodies, who, in the enlightened eyes of the Gnostics, became simply another obstacle standing between Gnostics and their all important Gnosis, which, for those of you who are unfamiliar with this concept, is nothing less than a personal experience of one’s own divinity.

            Even the spiritual context of Judaism, which modern Christians see as completely compatible with the message of Christ, was, to early Gnostics, simply another illusion of outside control that undermined the liberating message of their Savior, who came “not to affirm the law but to abolish it,” and to reveal that “the true kingdom of God is within.” This essential liberatory message has been mangled and destroyed so thoroughly that today the crucifixion of the Savior, a tragedy which some Gnostic sects choose to flat out deny, is actually celebrated as an affirmation of the central Christian message, being a blood offering necessitated by the inherent guilt and imperfection of man.

            The torrid love triangle which exists between the Father, the Son and the Holy Spirit has been collapsed into a dangerous Trinitarian reductionism which now claims that these three distinct forces are, in fact, all one in the same. Thus the false Christ of today’s faiths never had to slug it out with the Father in order to salvage the savaged first thought of the divine, the fallen and captive spirit of the goddess Sophia. No, they’re all in it together, looking down on you in judgment and disgust.

            Such poisonous affirmations of our helplessness and inadequacy in the face of greater creative forces beyond ourselves have served not only to cut down and neutralize the very spirits which Gnostics originally sought to strengthen and liberate from such control, but have also made us terrified and distrustful of the dark shadows cast by our own monstrous potentials. The greatest problem Gnostics face today lies not in how to unleash the powers latent in every human being, but in the fact that our guilty assumptions of inadequacy have twisted the current state of man to a frightening degree, breaking the boundless spirits of children who can then never grow into true adults, and creating a race of beings fit only for commerce but never conquest; bourgeois and appetitive, to be sure, but never really volitional or free, except, perhaps, when they are at their most judgmental and cruel.

We are like giants that have been raised as dwarves, with no concept of how to properly wield such enormous powers even when their presence within us is somehow affirmed. I’d like to believe that this is because we currently know only the tyranny that has made us small, and have no real models for the heroic nobility which could show us how to be great, but it’s possible that the capacity for expressing benevolent divinity has simply been bred out of most people. If that's the case, then true Gnosticism must remain underground not simply to protect the Gnostics from the masses, but to protect the masses, having been rendered completely unfit for actual Gnosis, from themselves.

This may have always been the case. A great deal of the Gnostic teachings have been destroyed, so that, ironically perhaps, we have only our own wisdom and intuition to guide us through history’s darkness towards the light of the truth; that, of course, and the arguments against Gnosticism which were made by the very people who destroyed it. One of the most common charges laid against the Gnostics by these Church authorities was that of elitism, claiming that Gnosticism was a tale told in two parts, one intended for the masses and then another, secret, teaching, intended only for a select few.

Along these lines, we know that the Gnostic Valentinius taught that there were basically three different types of people in the world. Most people, he claimed, were “hylic,” or material, in nature, meaning they were consumed by bodily and appetitive desires, with very little innate aptitude for, much less interest in, intellectual cultivation. Unfortunately, the capacity for such cultivation was a basic prerequisite that had to be met before one could even hope to find Gnosis.

This was not a problem for those who possessed a “psychic,” or mental, nature, who Valentinius claimed were centered primarily on things of the mind and could be taught certain philosophical truths that would elevate and ennoble them. However, although such a capacity was necessary, this potential for cultivation alone was not, by itself, sufficient for one to become a true Gnostic.

That privilege was restricted to those who possessed what Valentinius called a “pneumatic,” or spiritual, nature, which would allow them to actually feel and direct the various forces that were a lost birthright of these truly spiritual being who’d somehow become enslaved by the Archons who rule this world. This select few, according to Valentinius, were the only ones who had any chance of breaking free from the bonds which held the rest of us under the control of a tyrannical Demiurge and His realm of illusions.

            Again, this is far too bleak an outlook for any religion that might hope to have some sort of appeal among the masses. What’s worse, such blatant elitist pretensions can only be expected to draw violent reprisals from many of those holding power, who would understand, if only deep down, that this movement’s concept of salvation was being denied them. In the end, such teachings spelled disaster for the Gnostics who were tactless enough to express them openly, but at least these ideas still exist today for those with the ears to hear them and the wisdom to understand what is heard. Namaste.

An Introduction to Heroism

Let’s begin with one single, very important, question: What is good? The most common perspective on goodness is the one that has been supplied to us by our conventional moral wisdom, which, although far from an easily identifiable set of uniform guidelines, generally conceives of the good as what’s in the best interests of society as a whole, or at the very least, the individual as a social being. Goodness, in this case, is something that maintains amiable relations between people and tends to promote a general state of peace, happiness, and wellbeing for all living things. This sort of conventional moral goodness we will call the social definition of good, as its ultimate aim is coexistence and cooperation within the supposedly greater society. 

Of course, man yearns for more than just solidarity, and although we are undeniably social beings, our own individual needs are the ones that are most readily apparent to each one of us. Although it is far less common to see goodness defined as such in theory, in practice, at least, each of us tends to acknowledge the “goodness” of those things which will ultimately contribute to our own survival, and we are very appreciative of those assets that benefit each of us personally during our all too inevitable competitions or conflicts with each other. Reputation, physical attractiveness, strength, wits, cunning, foresight, and an unshakable resolve are each virtues, to be sure, but they are not quite as readily appraised as such within the social definition of good as are, say, compassion and honesty. The aforementioned, purely competitive, virtues, which can be recognized most easily within what we shall henceforth call the individual’s definition of good, are grudgingly acknowledged within a social definition of goodness in only one instance: the heroic context, where those often dangerous talents of a lone man or woman can be selflessly turned to the benefit of others.

If not for the glorious popularity of the mighty hero, most of us would have no window through which to approvingly view this other side of goodness, a conception of good which ultimately is not to be contrasted merely against evil, as the social definition of goodness would have it, but also against the inadequate, the undistinguished, the unfit, the low, or, perhaps, as Nietzsche put it most simply, the bad. Unlike our saints, paragons of social goodness due primarily to their generous acts of self sacrifice, our heroes are far more worldly and contentious; “fighting the good fight” perhaps, but none the less assuming the socially prohibited right to fight, a prerogative which, it would seem, is one which has been reserved for the powerful alone.

It is for this reason that I believe heroes are unique, as they are the only ones who are ever actually considered good within both of the aforementioned definitions of that word, not only in its more common social sense, wherein their very presence is a boon to mankind, but in the purely individual context as well. Heroes must possess some manner of personal excellence which allows them to be efficacious and successful in their struggles, in addition to and beyond their obviously gregarious natures. The hero is therefore defined not only by the mere possession of goodwill, as is the moral saint, but by the presence of another sort of will as well, the indomitable and daring kind that can only become apparent, and grow stronger, through opposition. In stark contrast to the saints, every hero must know how to be dangerous, if only to the villainous.

Although those who can only understand the conventional moral outlook seem eager enough to accept the concept of heroism uncritically, the fact is that every hero exists at the cross-roads between the villain and the saint. The hero partakes in equal measures of those qualities which make each of these two contrasting figures “great” in their own right, and so is, simultaneously, a figure who is to be loved, for what they do, and feared, for what they might. While this moral paradox is overlooked easily enough when the masses are in need or are otherwise powerless to do anything about it, the hero, in fact, has much more to fear from those who need saving than from any possible villain they might struggle against openly. Should the threats that these heroes face for the common man subside for even one moment, the masses will inevitably move as one to neutralize and or eliminate their heroes as well. As the philosopher Nietzsche warned, “… most of all, they hate those who fly.”

It is this unspoken yet primary mandate of conventional moral goodness, to humble each individual for the sake of the greater society, which has washed nearly every trace of actual heroism from our modern age. Many of those who might have grown into the strong forces for goodness we so desperately need have been philosophically “lead to the cross,” or in other words, spiritually executed, by the conventional moral proscriptions of our age. The few pale shadows of the heroic which the masses have been left have almost all been relegated to the realms of pure fantasy, vain religious promise and, most hypocritically, state authority. Those would be heroes who fall out side of these three socially approved areas, such as actual freedom fighters, vigilantes, effective activists, survivalists, and other such “dangerous radicals,” have been so thoroughly demonized in our modern culture that few people today can conceive of any possible good that such self possessed and potent individuals as these might accomplish.

Our culture has thrust the image of the martyr up before us as the very apex of moral aspiration, but what then becomes of the promised savior who's return has for so many thousands of years been shunted off into the near future? How long will the bulk of mankind continue to wait, and who, but the wicked, ultimately profits from our all too pious patience? We need not forget the generous beauty of the saintly act; indeed, as we shall soon see, saintliness may even be essential to the very concept of heroism itself, but it is high time that more of us gather the strength and the courage that we need to be able to remember, and to honor, the heroic as well.

In essence, what I’m arguing for here is the awaking and return of a rare breed of human, one who can not only preserve his or her own moral integrity but can also boldly assert power against the cruelest and most sadistic individuals and organizations that currently plague mankind. Simply put, the hero is one who faces that which others, for whatever reason, cannot face, performing bold, and often dangerous, actions for the good of the whole.

Although it’s the uneasy relationship between power and morality that ultimately makes the hero so complex and intriguing, there are additional hurdles that must be overcome if one wishes to live a truly heroic life. Allow me to illustrate one such troubling area with a short anecdote of my own.

One of my earliest “heroic” memories, aside from even earlier dreams, of which we will speak later, occurred in fourth grade, the day that I stepped in and turned the tables on a third grader who was picking on a second grader that I knew. In hindsight, I imagine that the intoxicating rush of power that I felt at that moment was not unlike the one that was being experienced by the third grade bully right before I stole it from him. Many people would argue that there’s a fundamental difference between these two states of mind, but I believe that the distinction, although it is perhaps an important one to make, is entirely circumstantial. Yes, the hero is still to be applauded, and the villain is rightfully disdained, yet their experiences of a well satisfied will to power, the feelings of elation which stir in the blood of both, are, in fact, the very same heady rush.

Which brings us to our first important issue that we must address with “heroism:” What, if anything, separates heroism from simply a thinly veiled pretense for the enjoyment of violence and dominion? One thing that I have come to understand now, which I could not have known then, is that everyone hungers for a sense of power, yet some people are simply better at preserving a veneer of civility while they attempt to indulge this primitive lust for victory, often exclusively over others. To such people as this, the concept of “heroism” becomes little more than a socially acceptable means by which they can imbibe the intoxicating brew of dominion and control. Does it not seem that such so-called heroes as these are but another breed of monster, albeit ones in white robes?

Why, you may ask, should we be so critical of our saviors? Who cares what drives them from within as long as they are at least fighting the good fight on the outside? The problem with heroes such as these, who merely play a shallow role so as to feed an insatiable predatory urge, is that they simply cannot be trusted to only fight the “good fight.” Such mock heroes care nothing for those whom they are supposed to be helping, and care even less, if at all, about the person or the persons who get cast as the villains. Their mock heroic efforts can produce nothing but a pale melodrama that these “heroes” must participate in if they wish to exercise their purely destructive powers and maintain their respectable veneers. Malignantly narcissistic, they have yet to reach a point in their personal growth where other people have any value to them beyond mere instrumentality. Yet, in so far as I believe that it is possible to sincerely care about others regardless of their potential benefit to you, I do not see such mockeries as these as the only sort of heroes that this world can produce. In other words, sometimes the civility that you see on a hero’s surface will be far more than a mere veneer, and these are the truly heroic.

Yet regardless of anyone’s capacity for sincere goodwill, there is another important issue that should be faced when one considers heroism, which is one of long-term results. Regardless of their true motives, are any heroes, even the most sincere, really the positive forces that they may on the surface appear to be?

When I was very young, I often suffered from terrible nightmares, made all the worse once I came to understand that my mother alone was no match for the sleek predator figures who regularly plagued my dreams. After I came to this awful realization, that there was no one there to save me from the terrible nocturnal monsters in my head, I had to adapt myself to the imminent danger that I felt in the darkness all around me, or, at the very least, reconcile myself to the impending doom I was certain awaited me once I shut my eyes. Essentially, I had to grow more courageous, if only to get some sleep.

I don’t think it was a coincidence that after many nights of steeling myself to my grim fate, I began to have dreams of fighting back against the werewolves and phantoms that plagued these earliest of dreams. My chronic nightmares, before evaporating almost completely, soon became exciting adventures that I avidly looked forward to, perhaps, in some part, due to that natural taste for power which I mentioned above.

This was perhaps the very first of countless “medicinal detriments” that I have benefited from in my life, difficult experiences that have made me stronger and brought me to the unfortunate conclusion that many of our saviors, despite their possibly good intentions, may simply make us all the weaker for their troubles. What can our heroes do to assure that their noble efforts do not merely enable and preserve the helplessness of those whom they would see helped?

The common man likes to believe that he lives in a world where protection is abundant, where a benevolent God and a principled Government watch over all people from on high. Such faith as this, in the strength and the goodness of our sworn protectors, is so increasingly important these days that it has become, for most of us, the entirety of our spiritual and political life. Religious faith and an enduring patriotism serve as our “comfort in the storm,” and yet, one could argue, these also make us overly complacent and uncritically compliant with those whom we then must depend upon to preserve our desperate illusions of safety. Once we are lead beyond merely desiring the salvation which is offered from above to desperately requiring it, all of those obligatorily saved have ironically become the most truly damned. Such a relentlessly inflicted “help” as this can only make us all the more helpless.

Although we can still take on a select few adult responsibilities, such as earning a wage and caring for our actual children, most of us today are compelled to remain as children ourselves, the means to truly grow up kept just out of our reach, or even out of our awareness. Who among us can see the line between being merely aided and actually being owned? Who would really even want to, especially if you found out that you had crossed over that line long ago? What if your vaulted social contract was in fact nothing but your bill of sale?

In a world that constantly assures me that everything happens for good reasons and always works out for the very best, I often find that I wish there were more people who worried a bit less about preserving their comfort and much more about facing the coming storms. Yet it is our comfortable faith in the heroism of other agencies above us that allows our own heroic spirits to slumber as they so often do.

I believe that the two basic problems of heroism, its most common motive and its consequent effects, are ultimately related to each other, for each of them arises directly from the hero’s failure to find his or her roots within the nearly limitless compassion of the saint. The mock hero is perhaps then the very worst type of monster indeed, one who not only vaingloriously pursues conflict at the cost of more ecological outcomes, but who, in the end, cares nothing at all for the very real human beings whom they will “save” or destroy. They play a shallow and personal game that only they can ever really win, while the meek are merely preserved as the delicate objects over which these glorious battles can be waged another day. The wolf and the shepherd battle not over objects of intrinsic value, but rather so that they may each feed. The sheep may believe that they are witnessing the grand struggle between a hero and a villain, but each one of these two mighty figures sees only a resource to be exploited.

If we are oppressed, then it seems obvious that we should say that our oppressors are bad, and that our liberators are good, but what few of us want to acknowledge is our own responsibility for having been oppressed in the first place. No one wants to take personal responsibility for his or her own weaknesses, even though these are the only things that really made it possible for this “injustice” to have ever taken place.

            Does the victim bear any blame for the crime that is committed against him or her? To most people, the answer is an obvious “no,” but to those who may perhaps have a real chance at truly becoming free, not just from oppression, but from the possibility of oppression as well, the answer has to at least be a cautious “maybe,” or real power will always lie just beyond their reach. Perhaps this is what was really meant by Jesus when he gave us his often ignored advice, “Love thy enemies,” or by the Taoist sage that said, “Invest in loss.”

Power is an essential aspect of the hero’s existence, yet they must also be “good” by conventional moral standards as well. This is why sincere compassion towards others becomes an invaluable element for the preservation of a true heroism. Only its presence can assure that the exercise of heroic strength is not simply a vain and selfish display of ostentatious narcissism, but rather an intentional and sincere act of caring, perhaps even of love itself, and only such caring as this could prompt a true hero to do what he or she must to empower those whom he or she wishes to make truly safe, so that they might grow to not only protect themselves, but, perhaps, to one day help others as well.

I think it’s important to note here that when I use such words-- compassion, caring, love-- I do not merely mean the emotional sentiments themselves, but rather the benevolent actions that these sentiments commonly inspire and against which each of one’s actions can be judged. Such terms should not be taken as an actual reference to simple affections alone but rather to the generous acts that should, ideally, follow naturally from them and which have, therefore, become synonymous with the sentiments themselves.

Of course, there is one final thing to be said about compassion, and how it solves these so called “problems of heroism,” for I believe that it is only at the very apex of compassion that we stop selfishly wishing to be saved or selflessly submitting to our own poor circumstances, and instead grow stronger, so that we might then find the power to save both others and ourselves. True compassion should not be confused with the effeminate vice that seeks peace at all costs because the “compassionate” one simply lacks the strength to be able to risk making any enemies. Rather it is the principle driving force behind any and all heroic efforts, because one can not remain helpless if one has a burning and sincere desire to ever be able to help anyone in this world. In short, the only sure solution to these ultimately relative problems with heroism is to become a hero oneself.   

We cannot realistically expect much heroism to arise from the herd that waits haplessly for their salvation from above; although we must continue to encourage them to rise up if we should hope to see any of them truly “saved.” However, as we fail, and we often will, to get our most potent villains to recognize the error of their cruel ways, we must realize that our only other option is to attempt to inspire the saintly themselves to embrace the good fight, to put aside their quietist humility, and to serve the Good more courageously as conquering heroes instead of as the too often martyred saints that they believe they should be.

I have no real quarrel with the saintly; I simply feel that they stop too early in the expression of their so-called compassion for others. I believe that many of them fail to see how the suffering that a few can cause if unopposed will create far more harm than what these saints avoid by quietisticly abstaining from all conflict. In failing to contend with evil they may easily remain unoppressed, if only in their own minds, as well as unoppressing, yet oppression itself will continue all around them none the less. Who but the truly compassionate can be expected to address such wrongs as these, and to assume the even less glorious job of empowering others to do the same.

For many unfortunate reasons, a few of which we have touched upon above, heroism often runs an enormous risk when it is not exercised clandestinely.  However it’s very important to remember that a heroic act, once publicly revealed, can not only serve as a good example to the next generation of potential heroes, but may also ignite hope and encouragement within the hearts of the dejected and the oppressed for whom such nourishment is essential.

It is my sincere hope that those of you who train in Malakimae will find in it at least some of the necessary tools that you will need to become a heroes. Good luck.

Seven Forms of Hermetic Meditation

            The mind all by itself is capable of many amazing operations, some which have been reintroduced to Western audiences in just the last fifty years or so by the influx of Eastern spirituality and their various meditative techniques. Of course, all of these practices have been part of our own Western esoteric tradition for hundreds of years, but for some reason it seems easier for most people to except exotic ideas when they’re being delivered from an equally exotic, far off place. Perhaps this is why it is said that no man can be a prophet in his own land.

            Hermetic Adepts, however, have practiced the following meditative disciplines for ages, and have used these to obtain each of the many benefits promised by the more popular Eastern spiritualities, as well as a few other benefits with which you may not yet be familiar. These seven important forms of Hermetic meditation will each be explained in greater detail below.

Contemplative Meditation

Contemplative Meditation is the studious consideration of any object, idea, or action. This form of meditation is the closest to one’s usual mental operation, although it involves a greater amount of focus being directed inward and onto the subject matter being considered than one is probably accustomed to.

If it’s an image that’s being considered within the mind, then this form of meditation can be much like the astral meditation which will be described latter. One should visualize the object under consideration from a variety of perspectives, such as being very close to it, and from various angles, even from inside. The object should be dissected and subjected to as many outside influences as one can imagine, from elemental influences, such as heat, cold, moisture and dryness, to animal, mechanical, chemical and temporal influences as well. All possible transformations of the object into any other objects should also be considered. One should examine each of its five sensory qualities individually, as well as how each of these relates it to similar objects. Finally, one can even imagine being the object itself. These are only a few suggestions from which one may begin.

Ideas being considered may be complex philosophical issues, riddles or even single words. The mind can free associate or simply concentrate so much attention onto the idea that it becomes simply an object to merge one’s consciousness with completely. As with the object focused meditation above, one’s actual execution of this operation will depend on the goal of the meditation. Is the purpose of the meditation to understand something, or simply to focus and quite the mind itself? Merging with the object of contemplation in such a way would perhaps be better classified as a form of No-mind meditation, which we will examine next.

However, I would be remiss if I ended this introduction to contemplative practice without first pointing out the enormous benefits of applying such contemplative techniques to the study of specific physical actions. This is sometimes referred to as a praxis meditation, and a great number of modern sports psychologists have verified the surprising benefits of simply pre-visualizing physical actions, within the mind’s eye alone, in order to improve one's performance of the same. Studies have shown that purely mental exercises such as these are actually effective at training one’s muscle memory and, even more surprisingly, can even be used to improve physical skills almost as effectively as conventional physical practice alone. Obviously individual results will vary, based upon what we'll call one’s contemplative aptitude, but obviously there’s a tremendous value in being able to improve the actions of the body through the proper application of the mind alone.  

No-Mind Meditation

No-Mind Meditation involves the quieting of all mental activity for as long as possible so as to become fully present and still. As stated above, some contemplative practices can be adapted to this end, focusing with intense concentration on a single object or a sound, which in eastern practices are referred to as yantras and mantras, respectively. Other popular techniques involve focusing on, or even counting, every breath. Yet another technique is to examine a cube of sugar as it dissolves within a glass of water, and then using this image to help mentally dissolve each of the objects in one’s immediate surroundings, including one's own body, until there is nothing left.

This practice of forgetting one's self can be difficult at first, but if one is patient, not allowing the mind to get too disturbed by its own initial reluctance to quiet down, with regular practice one will find it less and less difficult to maintain an undisturbed state of restful inner silence for increasingly long periods of time. As with any meditative practice, or anything for that matter, start small, be patient, and progress will eventually come.

Energetic Meditation

Energetic Meditation involves the gradual development of one’s awareness of, as well as one’s ability to direct, subtle energetic currents within the body. This energy is called different things in various traditions, such as etheric energy, orgone energy, animal magnetism, energeia, élan vital, prana, mana, vril, chi, qi, ki, odic force, or, even more simply, the force. Modern scientific approaches to this energy have equated it to the bio-electrical currents that run throughout the body’s nervous system, although reducing it to such a merely mechanical force undermines a great deal of the psychic applications which are available to those who become adept at the energetic manipulation of this mysterious occult energy.

Energetic meditation can be done in variety of ways. Some people find it easier to visualize this energy; softening their vision and watching it dance across the surfaces of organic, and even sometimes inorganic, objects around them, Some people claim it's easiest to see it flowing between their own hands as they concentrate on moving the energy between them. Others find it easier to simply feel it circulating inside them, and, as stated above, some can even project this energy from various parts of their bodies, such as from their hands and feet, or from the various chakras located across their bodies. The number of postures, visualizations, and breathing exercises which currently exist to help one awaken his or her awareness of this mysterious energy are far too numerous to list here, but, thankfully, none of these are terribly hard to find if one knows how to use the internet.      

Astral Meditation

Astral Meditation involves the mental projection of one’s mind to another place outside the body. This is also known as bi-location, or an out of body experience, or even more commonly, astral projection. The development of one’s aptitude in astral travel is developed by first learning how to become more mindful of and lucid within various dream states. This typically is where one is most likely to encounter and become comfortable with one's astral body.

Another place where people often encounter the phenomenon of astral projection is in near death experiences, although I hardly suggest that one use this as an intentional avenue for practice. Once again, as with energetic meditation, there are various esoteric groups active today, most of them with an online presence, who are willing to offer a wide variety of specific meditative techniques, all designed to aid one in the eventual acquisition of an out of body experience.

Mnemonic Meditation

Mnemonic Meditation involves the construction and use of memory palaces, which are an ancient mnemonic technique that makes it possible to retain and recall a great deal of information with ease. A memory palace doesn’t have to be a real place, but the usual method is to utilize any large structure with which one is familiar, and use the memory of that location to provide a mental space for the storage of various things that one wishes to commit to memory.

The sort of things that can be memorized with this method need not be restricted to physical objects alone. Classically, this technique was most often used to memorize long speeches or to commit long tracts of poetry and verse to memory as well. To do this, these would first be broken up into shorter segments and then mentally stored at various locations within one’s memory palace. To recall these segments, one would just mentally move from place to place within the palace. Those who’ve learned how to properly operate this powerful mnemonic device have found that nearly any amount of information stored this way becomes surprisingly easy to recall.  

Dramaturgic Meditation

Dramaturgic Meditation is the use of a meditative state to conjure and converse with spirits within the mind. This can be done in basically one of two ways, which are known as evocation and invocation. Evocative meditations place the spiritual intelligence being contacted outside of one’s own ego, meaning that one does not psychologically identify with the force in question, even if one technically acknowledges the primary role of one’s own mind in the facilitation of this experience. For this reason, evocations have classically employed the use of a magic circle, or some other geometric shape, into which these intelligences are projected and sometimes even constrained. This, of course, is objectively false, since the entire operation truly takes place within one’s own mind, but such precautions can be very beneficial to preserve the perceived boundary between the spirits mind and one’s own.

Such precautions become irrelevant, however, when one engages in the other form of Dramaturgic Meditation mentioned above, which is known as invocation. Typically one uses invocation to invite the presence of some supposedly higher intelligence, such as a god or an angel, to assume a degree of control over one's mind, actively identifying with and becoming the divine spirit in question. Some people even do this with demons, although this seems to me to be a far less prudent practice. However, as previously mentioned, anything contacted within one’s mind, in theory, already lies within, so perhaps it’s not as dangerous as one might think. Perhaps.

Moving Meditation

Moving Meditation involve the merging of one’s mind and body together through physical movement to achieve ecstatic states of consciousness. Although similar in many ways to the no-mind state described above, this ecstatic meditation is not preformed in stillness but rather through dance, martial arts, and even sport. Indeed, moving meditation can be integrated into any physical discipline where one might be said to achieve a unique state of focus and dynamic flowing awareness which is completely beyond what one typically experiences within his or her normal human consciousness.

            Suggestions for achieving such a state include, obviously, an intense amount of focus and concentration, but also a certain degree of relaxation is necessary as well. An extensive amount of practice of whatever kinds of movements are being used to carry one into this state may also be necessary, since one must be able to stop consciously thinking about what needs to be done and simply become one with the action. In the case of ecstatic dance, rhythmic bass has traditionally been thought to aid one’s transition into this higher state of consciousness as well.

            I hope this introduction to the various uses of one's mind will encourage you to explore and activate the full potential of that greatest of all technologies, the human brain.  

A Dangerous Truth

           Gnosticism has been called many things, but, at its root, I believe it to be a counter-cultural philosophy born out of a very rare spiritual sensitivity, one which quite naturally recoils in horror at the conventional wisdom of its, or any other, day. This otherworldly philosophy is, of course, echoed, at least to some degree, within the teachings of almost any other religions, in so far as all these things begin wherever someone looks within and attempts to rectify some sort of fundamental trouble at the heart of the human condition. Gnosticism, however, is quite unique among such spiritual movements, in that it chooses not to malign the inherent nature of man, accusing him, as so many others do, of being the source of the problem; rather, it is Gnosticism alone which not only postulates the existence of a sinister external conspiracy to rob man of his proper dignity, but goes even further than this, suggesting that the villains may themselves be cloaked in righteousness, hiding where we’d least expect them. 

Now, some may choose to interpret this politically, others psychologically, and still others may choose to see this as a subtle indictment of physics itself, but all of these views provide us with an unprecedented endorsement for man’s true nature, above and beyond our humble mortal circumstances, and it encourages both our development onward towards greater horizons, as well as the necessary and inevitable transcendence of anything and everything which might possibly be holding us down. For this reason, true Gnosticism is a rare and dangerous thing, and I could never acknowledge the legitimacy of any Gnostic movement that refuses to embrace this particular quality of dangerousness, along with whatever else Gnosticism may be.

My own Gnostic beliefs have been criticized by some for being too antagonistic, too pessimistic, too bleak, to serve as a viable life philosophy. Since the spiritual war I engage in is so subtle, so ingeniously invisible, many wonder why I don't simply ignore it completely and stop taking such childish things so seriously. What baffles me, however, is how so many people can choose their spiritual beliefs based entirely upon the amount of comfort the ideas provide. If conventional religions are truly the opiate of the masses, then real Gnosticism is like some strange cocktail of PCP, LSD and anabolic steroids, some sinister designer drug engineered to send you howling off into the night like a crazed wolf-angel, tearing through illusions tooth and claw, until nothing lies between you and the thrones of your hidden oppressors but the endless piles of their defeated myrmidons.

Hmmmm... I suppose when one looks at it that way, maybe I should lay off the Gnosticism for a little while. I mean, I'd hate to end up a burned-out, paranoid, schizophrenic, with itty-bitty testicles and a really short temper, but, all analogies aside, once one knows that something is true, as far as I'm concerned, there's no going back. Reason demands that we adjust our beliefs to the facts before us. Anything else is a mere rationalization, an attempt to rearrange the facts to make them fit with one's desired belief. It is reason, and my observations of the world, which have led me to an unshakable understanding that we must each struggle to be free and authentic beings, or else be enslaved and devoured by the blind forces of conformity, banality, and exploitation, all of which exert a relentless and powerful influence over the world in which we live. 

Bleak? Perhaps, but then I'm not really in the market for more accommodating truths, no matter what the world actually looks like. I will instead take comfort in the divine presence of those few who still burn with the light of truth, as we share in the luminous products of our invaluable creative sparks. Namaste.

God is Dead; Long Live God.

            There is a famous argument for the existence of God called Anselm’s Ontological Argument, which revolves around the premise that one of God’s most central qualities, His perfection, by necessity requires His existence as well, since a nonexistent God would obviously be imperfect when compared to an existent God. After all, who’d waste their time worshiping a nonexistent God? Therefore, Anselm concludes, a truly perfect God must logically and necessarily be an existent God as well.

            It’s clear that Anselm was correct in his assessment that most people would prefer a real God to an imaginary one, since their primary interests aren’t in maintaining the philosophical purity of their God, but in having Him there to take care of lots of stuff for them. Unfortunately for these fat, lazy, stupid people, it is because the supreme God must remain perfect that He assuredly cannot exist.

            Like myself, you may have been raised to believe in a God who smiled on the righteous and frowned on the sinful, who had both a plan, and the means, to make all wrong things right. Regardless of what you’ve come to believe today, I’d like everyone to take just a moment to think about the fact that even if you’ve grown to see that such a thing doesn’t really exist, and perhaps such a thing never did, it is undeniable that something divine could be said to have had at least some measure of existence inside everyone who’s ever believed. Even if our mortal conceptions are no more than ridiculous caricatures of true divinity, as we grow and come to better understand the world in which we live, our concepts of divinity can grow as well, becoming more nuanced and sophisticated with each passing year. In fact, somewhere inside each of us, even in the mind of the most hardcore atheist, I would wager that we all still harbor our own highest conceptions of a good and just God, if only in the secret recesses of our heart.

            I’m explaining all this to make it clear why we should each take some sort of real world action on behalf of these beautiful concepts, because, even if we ourselves are not “divine” and these concepts of divinity we’ve developed are not “real,” such concepts are perhaps the closest we’ll ever get to divinity, and no one can deny that each one of us, despite our flaws, are most certainly real.

            Therefore it seems obvious to me that what “God” really needs from us, and what we really need from God, is exactly the opposite of what most people tend to believe is the case. You see, most people are taught that God simply wants us to be good, and nearly all of these people are begging their dreamed of God to take some sort of action on their behalf. Ironically, it falls to each one of us, for the reasons stated above, to act on His, while it is not we who need to conform to God, but God who must eternally conform to our own highest Good. Of course, it’s our responsibility to make sure that our own conceptions of both God and goodness continue to grow and develop into the best possible concepts that we are able to imagine, but, in the end, we need our ideas of God to be truly good far more than He needs us to be.

            This may seem like an unnatural order for things. However, despite the fact that we have been programmed to think otherwise, this is, in fact, the actual order of things that exists in our world today. Those who come to see this, unfortunately, tend to feel betrayed by their faith, and abandon the idea of God completely, rather than simply reversing the way that they were going about doing things so as to have it all match up. Remember, it’s God who needs you to act on his behalf, and it’s you and I who need God to be the mark of Goodness, not the other way around. Please stop and take a moment to seriously consider this suggestion, for it this none other than the ancient Hermetic magician’s long forgotten relationship to the Almighty, a neglected relationship that desperately needs to be renewed.

           So I leave you all with this short poem entitled “The Demons at the Top aren't Afraid to Look Up.”

Other Satanists I know must find it quite odd
that I still look upward in a search of a God,
that knowing the truth I would still persist
in the worship of things that I know don't exist,

that a wizard such as I would still venerate
a God whose false forces I'm forced to create
through my dealings with demons who rule this sad state;
To these dark ones I pray, yet on light I meditate,

and this, my vexed friends, is the true reason why,
that no matter how high my own level,
I'd much rather keep my eyes turned up towards the sky,
than look down and become another devil.  

Goetic Tarot

          Demons, as we have come to understand them today, are a direct and inevitable byproduct of Monotheism, which is not to say that some spiritual forces are not more dangerous than others, but rather that the idea of a spirit being completely “evil” only occurs in a cosmology where absolute moral standards apply. Once one being, or even a class of beings, is elevated to a state of absolute moral authority, all others must be forced into the role of either the supporters of this hegemony or its enemies, thereby propping up not just an absolute good, but a world of absolute evil as well. These worlds, thankfully, do not exist.

          The point I’m trying to make is that most of the demons recognized in the West today were once worshiped as gods in pre-Christian cultures. That is not to say that those gods who became the churches most powerful demons weren’t placed in the adversary’s camp for good reasons, since many of these were among the fiercest opponents of the conformist cult that sought to engulf the entire world in its singular spiritual vision. What I’m saying is that the antagonism of these spirits to the common man has been greatly exaggerated, and the primary danger one faces by consorting with them is not from any of them per say, but from the antagonism they have garnered to themselves from the system. If you are brave enough to reject the lie of one way, one truth, and one light for all peoples, and can accept the consequences that directly follow from such nonconformity, then you have little to fear, and much to gain, from the demonic realm itself.

          In the magical world there are no accidents, nothing is random, and what we see as coincidence is simply the manifestations of our own power from behind the veil of human ignorance. To tap into the power of synchronicity, I am never without a deck of playing cards, and I use them to great magical effect, not only for divination and general illumination, but the invocation and evocation of spirits as well.

          What follows is a brief outline of the network of demonic contacts which I’ve woven into my deck of playing cards. Here I’ve included only the briefest description of each demon, but, most importantly, I’ve provided you with mantras one may use to call each of them forth and converse with them. Elsewhere I will write more about the sort of dramaturgical meditation one must master in order to overcome the tremendous barriers which hold such spirits back from fully manifesting in our world. Until then, via con diablos.

The Devil's Bible

Air (Spades)
Ace of Swords
Lucifer - Lord of Hell and Air Elemental
Magic Words: “Renich Tasa Uberaca Biasa Icar Lucifer”

2 of Swords: Peace
Lucifage Rofocale – Central Intelligence
Magic Words: “Eyen tasa valocur Lucifage Rofocale”

3 of Swords: Sorrow
Delepitoré- The Seed of Magick
Magic Words: “Deyen pretore ramec Delepitore on ca”
4 of Swords: Truce
Andromalius- Infernal Affairs
Magic Words: “Tasa fubin Andromalius on ca”

5 of Swords: Defeat
Unsere – The Cannibal Consciousness
Magic Words: “Unsere tasa lirach on ca ayar”

6 of Swords: Science
Ronwe - Demon of Language
Magic Words: “Kaymen vefa Ronwe”
7 of Swords: Futility
Verrier - Demoness of Psycho-Pharmacology
Magic Words: “Elit rayesta Verrier”

8 of Swords: Interference
Verrine - Demon of Public Health
Magic Words: “Elan typan Verrine”

9 of Swords: Cruelty
Vinae- Lucifer's Witch Finder
Magic Words: “Eyesta nas Vinae ca laris”

10 of Swords: Ruin
Dantalion- Master of the Mind
Magic Words: “Avage ayer Dantalion on ca”

Fire (Clubs)

Ace of Wands
Satan – Lord of Hell and Fire Elemental
Magic Words: “Tasa reme laris Satan - Ave Satanis”

2 of Wands: Dominion
Semjaza - Grand General of the Infernal Armies
Magic Words: “Furca na alle laris Semjaza”

3 of Wands: Virtue
Agaliarept - Head of Hell's Military Intelligence
Magic Words: “On ca Agaliarept agna”
4 of Wands: Completion
Belphegore - Master of Armor and Weaponry
Magic Words: “Lyan ramec catya ganen Belphegore”

5 of Wands: Strife
Samael – Angel of Poison
Magic Words: “Ganic tasa fubin Samael”

6 of Wands: Victory
Azazel - Master of Alchemy and War
Magic Words: “Ayer serpente Azazel”

7 of Wands: Valor
Amducious – Infernal Bard
Magic Words: “Denyen valocur avage secoré Amducious”

8 of Wands: Swiftness
Svengali - Demon of Vengeance
Magic Words: “Desa on Svengali ayer”

9 of Wands: Strength
Tezrian - Priestess of Battle
Magic Words: “Ezyr ramec ganen Tezrian”

10 of Wands: Oppression
Ammon - Demon of Domination
Magic Words: “Avage secoré Ammon ninan”

Water (Hearts)

Ace of Cups
Leviathan - Lord of Hell and Water Elemental
Magic Words: “Jaden tasa hoet naca Leviathan”

2 of Cups: Love
Rosier - Demon of Love
Magic Words: “Serena alora Rosier aken”

3 of Cups: Abundance
Astarte - Demoness of Love
Magic Words: “Serena alora Astarte aken”

4 of Cups: Luxury
Luithian - Advisor to Leviathan
Magic Words: “Deyan anay tasa Luithian”

5 of Cups: Disappointment
Asmodeus - Demon of Lust
Magic Words: “Ayer avage aloren Asmodeus aken”

6 of Cups: Pleasure
Rashoon - Priestess of Seduction
Magic Words: “Taran Rashoon nanay”

7 of Cups: Debauch
Astarot – Priestess of the Heart
Magic Words: “Serena alora Astartot aken”
8 of Cups: Indolence
Ashtaroth - Priestess of Friendship
Magic Words: “Tasa alora foren Ashtaroth”

9 of Cups: Happiness
Asafoetida - Demoness of Feminine Attributes
Magic Words: “Asana nanay on ca Asafoetida”

10 of Cups: Satiety
Taroon - Priestess of Desire
Magic Words: “Taroon an ca nanay”

Earth (Disks)

Ace of Disks
Belial - Lord of Hell and Earth Elemental
Magic Words: “Lirach tasa vefa wehlc Belial”

2 of Disks: Change
Mesphito - Keeper of the Book of Death
Magic Words: “Mesphito ramec viasa on ca”
3 of Disks: Work
Beelzebuth - Lord of Insects
Magic Words: “Adey vocar avage Beelzebuth”

4 of Disks: Power
Lilith – Princess of Hell
Magic Words: “Renich viasa avage Lilith lirach”

5 of Disks: Worry

Abbadon - Advisor
Magic Words: “Es na ayer Abbadon avage”

6 of Disks: Success
Mammon - Demon of Avarice
Magic Words: “Tasa Mammon on ca lirach”

7 of Disks: Failure
Eurynomous - Demon of Death
Magic Words: “Ayar secoré on ca Eurynomous”

8 of Disks: Prudence
Baalberith - Prince of Dying
Magic Words: “Avage secoré on ca Baalberith”

9 of Disks: Gain
Babeal - Keeper of Graves
Magic Words: “Alan secoré on ca Babeal”

10 of Disks: Wealth
Cimejes – Master of Voodoo and Structure
Magic Words: “Ayer avage secoré Cimejes”