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The Dangers of Idolatry and the Sanctity of Truth

          In my experience, the point when most people stop experimenting, or even practicing, is precisely when they start thinking that they're a master, or else when they come to the realization that they never will be one, and so give up for that reason instead. The concept of mastery is a very important one to understand, in the study of Malakimae in particular, so I'd like to take a moment to explore it here. Unlike within any of the conflict styles found within the so-called Conflict Arts, the seventh style of Malakimae introduces each initiate to a fully mystical discipline, a system of ritual observances and magical techniques that are all intended to link one to the absolute reality of the one true God who reigns above all else. (Just bear with me for a second.) To study the seventh style of Malakimae is to cross an important line between the merely technical knowledge of a conflict artist and the mystical practices of a true Malak; this is a line that I do not expect or even necessarily desire you to cross at any point in our training, but I do want you to know it’s there, and, completely unconditionally, I will even share a great deal of what lies beyond it with you.


          There is a teaching among mystical monotheists of the Middle East that interprets idolatry in such a way so as to border on the anarchistic. This line of reasoning is not unheard of in the West, particularly in those Platonic and Gnostic schools of thought which posit the idea of an ultimate perfection that lies above and beyond anything within our current experience of a merely created and existent reality. The idea that we and everything we experience in the realm of Becoming is nothing more than a pale reflection of a much higher and perfected realm of Being may seem like a mere philosophical conceit, but is serves the purpose of keeping our gaze fixed firmly on the often unimagined and always unrealized potentials of all physical things.


          The anarchy enters the equations when this way of looking at things strips the concept of supremacy, and even legitimacy, from all earthy rulers and implores each servant of the truth to only bend their knee to the one true God alone. For those who might easily misunderstand the fullness of this delicate concept, a great deal of gratuitous rebellion and undeserved disrespect may immediately follow from the early inception of this idea, but the key point to realize is that we only glimpse the realm of the perfected within those fragile reflections that filter down to us here in the fallen world. As we come to see the heart of goodness and beauty beating deep inside even the most twisted of terrestrial manifestations, our knees may come to bend far more often than they once did when we only served by compulsion that which we hated and feared.


          Regardless of how one interprets this important prohibition against idolatry, it makes the concept of masters a bit more complicated as well. Here in the realm of false gods there is, in my opinion, an epidemic of idolatry that easily causes one to lose sight of what’s truly valuable and good. Most masters sit atop their tiny dominions as puffed up tyrants of a merely circumstantial self-importance. They are often far too proud to be tested and too self-satisfied to learn. They mistake the relative nature of appearing to be better than most as an absolute standard by which their so called mastery has been bestowed. However, we are all students before the absolute, and should strive to remain conscious of this so as to maintain a certain degree of humility at all points in our long journey.


          The transverse of this, however, which is more immediately relevant to those just setting out onto the study of something new, is the fact that one should often just ignore all of the customary impositions and admonishments to humility that are so readily heaped upon him or her by those who vainglorious claim to be one’s betters. We should all be looking for the clearest path to the top, a path which is long and difficult, and which never really ends, and because of this fact it’s very important to remember that all of those who would pause to look down on you from above are simply looking in the wrong direction themselves.


          This may seem almost paradoxical, that I would implore the high and the mighty to be more humble, and the low and the meek to take greater pride, but it’s really not. The world is simply so rife with errors that it makes most simple statements inadequate to cover all circumstances. Idolatry steals any possibility of comprehending an absolute standard that might neutralize these merely relative errors in judgment; indeed, some might even caution me that I have no right to judge at all, and that I’m making an idol of myself by doing so, and therein lies another paradox, or, at least, what will once again seem to be a paradox to those who have little or no grounds on which to properly discern the difference between what is true and what is mere vanity. As I said above, such people can very easily be ignored, and they probably should be.


          Any measure of, or means to obtain, the truth can be twisted by those who’s primary interests lie elsewhere. For example, the so-called “standard treatment” of dialectal fallacies as it is practiced in academia today allows for seemingly paradoxical statements to twist logic itself away from its true purpose, which is, as you probably already know, to reveal the truth. This is why Malakim study and employ logical argumentation only within the context of the dialectic itself, a dialectic that has rules which allow it to go far beyond its merely logical limitations. This is in order to ensure that our best means, logic, does not interfere with our ultimate end, truth.


          If indeed one were to attempt to use logic to twist or obscure the truth, then he or she would most certainly be guilty of breaking one or more of our dialectical rules for argumentation. These rules have been put in place precisely to address those linguistic limitations that make pure logic unable to be trusted all by itself, even though, coupled with sincerity, fairness, and a little generosity, it’s still one of our best and surest means to reach the truth that I believe lies somewhere behind any possible contention.


          The greatest trouble you will encounter isn’t, therefore, the failure of logic itself, which is something you will learn to recognize and correct very quickly and easily with just a little study, but rather the failure of people's commitment to establishing the actual truth over simply getting their own way. Logical argumentation, particularly applied within the restrictive parameters of a true dialectical argument, is very hard to come by in a world where people see logic as simply another tool to be used towards their own self aggrandizement.


          You can very easily point out that someone isn’t being fair, or generous, or even sincere, in any argument you may find yourself in, but to do so naively assumes that all of the people involved in the dispute are willing to lose if indeed it turns out that they’re actually wrong. Unfortunately, most people simply are not, and so participating in a true dialectic will often be an impossibility.


          Yet one can still apply all of these rules of argumentation to one’s own efforts without, contrary to what one might assume, putting one’s self at any real disadvantage. Properly applied, these rules will only make one vulnerable to one’s own errors, to which one should strive to submit wherever possible anyway, and one’s conduct in this regard will of course serve as an important example that may just inspire others to reciprocate the uncommon degree of reasonableness that is so generously being offered to them.


           Besides, the tools of a Malak go far beyond the logical benefits of the Hashmalim Style alone, and although one is cautioned never to twist the sanctity of reason in order to more quickly obtain our desired outcomes, I believe that the powerful psychological techniques that you will soon learn in our study of the Ophanim Style will make any such debasement of the truth not only undesirable, but unnecessary as well. Good luck in your studies and Namaste.

Like Lams to the Slaughter

           The biggest hurdle which I have always encountered in my own search for spiritual truth is the fact that so much of it seems to be basically inhibiting and repressive; far more cautionary than encouraging; designed not to agitate, but to opiate. I believe that this is the case because all of the most popular teachings that have had anything to do with the proper focus and conduct of man have always been heavily influenced by the authoritarian opinions of what I'll call "the conquering class." That’s not to say that these doctrines bring out the conquer in mankind, far from it, but rather that they serve those already in touch with their own darker nature as a clever means of disarming and neutralizing the rest of the herd. Although might certainly doesn't make right, it wields a terrible influence over most people's thinking and has a great say in what is allowed to flourish.


           Rigid authoritarian values dominate our modern conceptions of Good and Evil, and even directly shape our petty concept of God Himself, always so angry, so ready to punish. We see this in all of the three dominant western religions, but Christianity is perhaps the most blatant; His own son being made such a terrible example of, hung so graphically in what are supposed to be holy places as a warning against our past and future sins, and certainly, on a very real level, our spiritual aspirations as well. The fact that Christians are told that the murder of the savior means something entirely different, something positive in fact, is, in my opinion, little more that a compliance test to see if the brainwashing has taken hold completely. No, might doesn't make right, but it might just make you think so.


           Although I see the popular conception of good and evil as fraught with misinformation and almost comical inversions, I do believe that there is a very real and perhaps never ending battle between the true forces of Good and the equally real forces of Evil. Despite the pallid and poisonous rhetoric of religious authorities, I see the greatest threat to those who would fight Evil as having nothing to do with the loss of their purity, their obedience, or their meekness, virtues that, it seems rather obvious to me, do far more harm than good. The greatest danger that a warrior on the side of goodness faces relates to the limitations of his or her capacity to endure the often ubiquitous presence of evil without succumbing to either denial or identification, a fate that unfortunately seems to claim nearly everyone with age.


           Evil’s most terrible power is its ability to overwhelm us emotionally with the horror of it’s various atrocities, until we either deny that it even exists or, going a step further than that, we enter the war on the heartless side of the vicious and hypocritical, cloaking ourselves from the truth in evil’s fundamental callousness and prophethood of ignorance.


           Humanity offers us enough petty tyrants and bullies to test our heroic mettle, forcing us to constantly examine and reexamine our motivations to see if perhaps we are not attempting to ignore or appease some dangers that, as things currently stand, may be too overwhelming for us to face. Yet, as a magician, I’ve become increasingly more aware of other sorts of trouble that most people would have little or no context for comprehending, much less facing head on. Yet these are forces that I believe may soon make their “alien” presence felt in both a dramatic and undeniable way.


          I see an unimaginable terror inherent within what may be arriving here soon, something which is only now beginning to breach the consciousness of many human beings around me. Unfortunately, the small amount of people not swept up in a wave of denial seem instead to be hell bent on serving these seemingly benign forces of darkness as if they were our only possibility of salvation.


           Believe it or not, there are occult societies active in the world today who feel that they are in contact with advanced beings from other dimensions, and that these beings, having humanity’s best interests at heart, require merely a helping hand to be let loose upon a largely oblivious human populace in larger and larger numbers. These magical groups have been providing them with such assistance throughout most of the 20th century, and, because of this work, these beings are amassing around us in great numbers.


           Admittedly, nearly all spirits such as these are capable of providing enormous benefits when worked with properly, but what societies like the O.T.O., the Scientologists and the Temple of Set all fail to realize about their big eyes friends is that, as a class of being, these “Lam,” as some have called them, are just as susceptible to the Gyges effect as any other creature, if not far more so, due to their exceedingly subtle natures.


           The Gyges effect was first expressed in the works of Plato, encoded in a story about a man of that name who finds a magic ring, one which, when twisted a certain way on his finger, endowed him with invisibility. Gyges quickly uses this power to amass a great fortune, and even becomes a king, all by committing a slew of terrible crimes that no one ever suspects of him. Most scholars see this as Plato’s way of illustrating the relationship between transparency and moral rectitude, as well as absolute power’s tendency to corrupt absolutely, but wizards have long understood it as the central and most essential reason why we must always be wary of the countless honeyed promises extended to us by mostly invisible beings.


           This may all sound like too fantastic a subject to matter to most of my readers, and I admit that it is very easy to ignore the chain or coincidence and happenstance that tend to surround the activities of such exceedingly subtle beings as these, but my original message still applies. Do not allow a mere difference in power to dictate the reasoning with which you comprehend the moral good. Do not project whatever may be most comforting for you to believe onto that which is simply too big or too mysterious for you to fully comprehend. I’ve watched so many people leap at the vain and misguided assumption that whatever supernatural phenomenon they encounter is the work of a dead relative or the hand of God himself and this delusional tendency seems to be born directly from their own sense of helplessness and confusion.


           It’s hard to know what to say in closing that would apply to every reader equally, because some of you have very little recourse with which to protect yourself other than the meager amount of power that is afforded to you by your delusions, while it’s quite possible that others are probably only being further dragged down and disarmed by these same delusions. I guess the common thread that may apply to all cases is the idea that our imaginations are active and vital sources of energy that can be used to affect not only the motivational forces within our hearts but the very real field of quantum causality that surrounds each one of us every single day. I had originally put aside this post because it seemed a bit too out there, even for me, and would only make me seem mad, but then my leg twisted under sort of unusual circumstances and I began to think that it was worthwhile to move forward with whatever actions might have contributed to such a misfortune being brought down upon me.


           Does that mean that I believe my leg was broken by aliens? No. It means that once I imagined the connection between this post and other recent misfortunes, it became worthwhile to move forward simply to show that I am not going to be stopped or even slowed down by mere physical harm. The veracity of the individual contents of a person’s mind is far less important to me than the overall character of the person that is being created by those ideas. I published this to make a point about morality being too often corrupted by our pettiness and our fears, and to warn you that groups of magicians have been conjuring demons that look exactly like the so-called Grey aliens for about as long as the rest of the world has been seeing such things in the sky above them. Take from that what you will and be well. Namaste.

To Mentally Escape From The Pit of Despair

          A month has now passed without me writing any new letters to or from the Djinn Resistance Underground, and, if there is anyone anywhere out there who actually cares, I sincerely apologize. Although it has done very little to shake me out of the malaise which has crippled my artistic progress as of late, I have been doing some research on various key themes that have directly affected my productivity this month, a spate of studies that spans from lovelorn monkey torturers to an obscure fascist philosopher. I hope that you find at least some of my findings to be enlightening, or, at the very least, entertaining, since, for many of you, that will have to suffice as my only recognizable value.


          My report begins with the strange and disturbing research of one Dr. Harry Harlow, who, in the 1950’s, persuaded the University of Wisconsin-Madison to create the very first Primate Laboratory. There the good doctor began the use of baby rhesus monkeys to study various aspects of maternal bonding and its importance to psychological health. These early experiments, involving the substitution of a real mother with a wire mesh surrogate, or, for slightly luckier monkeys, a nice soft terrycloth mom instead, were perhaps slightly cruel, but hardly terrible enough to warrant, say, the rise of an entire animal rights movement. However Dr. Harlow would eventually be credited for precisely this, thanks to far more intense experiments which were still to come.


          Those experiments would begin in 1971, after a prolonged battle with cancer finally robbed Dr. Harlow of his loving wife of 23 years. It was at this bleakest point in his long life that many coworkers claim that the good doctor changed dramatically, and a career that Harlow himself once described as the scientific study of love soon twisted into a terrifying foray into the dark arts of isolation and despair.


          It began when Harlow isolated 12 separate baby monkeys in complete darkness, locking each one inside what his coworkers called a vertical chamber apparatus, but which Harlow insisted on calling the “pit of despair.” These small chambers had close slanted walls, which every monkey initially attempted to scale towards freedom, that is, at least for the first few days. These short lived and futile struggles all eventually ended in the exact same way for every monkey studied; with the baby monkey huddled in the hunched posture of defeat which Harlow soon learned was emblematic of a broken spirit.


          Although it took only a few days to reach this point, the first four monkeys were not to be released until a month had passed. All of them showed signs of depression and deep trauma, although that was nothing compared to the psychological damage that was done to the second group to be released, the four monkeys who had to endure six full months of this isolation. This group was so severely affected that researchers believed the last group, who were to spend a full year in isolation, couldn’t possibly display any further symptoms; they were wrong. The severity of the damage inflicted on all of these animals surpassed almost everyone's expectations.


          Yet Harlow was not done, not by a long shot. Harlow wished to study their maternal capacities, or lack there of, yet these severely traumatized animals were completely incapable of mating naturally. Dr. Harlow therefore constructed what he glibly referred to as a "rape rack," since the now common practice of artificial insemination was, according to one article I read, still a few year off in the future, although I personally find this a bit hard to believe, given agricultural history’s long tradition of animal husbandry.


          Yet as if rape and solitary confinement were not horrible enough, these damaged primates were then inflicted upon there own unwanted offspring, most of whom were simply ignored and so went merely unloved. However, one mother bashed in its own infant's head, while another baby was held face down by its severely deranged mother, while she chewed off both of its feet and all of its tiny fingers. Harlow had thus dramatically proven that lengthy periods of forced isolation were very, very, hard on the delicate psychology of social animals like the rhesus monkey, news to which most of the scientific world responded with a collective, “no kidding.”


          Given the unsurprising results of these unthinkably cruel and sadistic studies, one might reasonably ask why anyone would do such research at all. Some claim that enormous insights were gleaned from these studies into the psychology of abused or neglected children, while others say that these monkeys served as valuable research tools on which to test various potential cures for the sort of intense psychological damage that was inflicted upon them. I personally believe that Harlow, probably unconsciously, created a controlled environment where he could clinically recreated much of the despair and the hopelessness that he himself was feeling, a place where a new and undeniable low could be "scientifically" established, and there, with this new bench mark in suffering, he could seemingly minimize his own personal problems, at least relative to the ones he manufactured for all these poor helpless animals. Although I hardly think that this in any way justifies what he's done, I have to admit that researching his truly sinister work has certainly helped me to put my own isolation in perspective.


          I've come to understand that there’s a subtle but crucial difference between isolation and loneliness. While isolation can be quite a constructive, even a largely positive, experience for anyone interested in looking within and reconnecting with themselves, loneliness is an entirely subjective phenomenon based upon one’s personal expectations of and demands for social stimulation. Harlow was careful to only place into his pits of despair baby monkeys who had each successfully established that first and most important social bond, which of course is the one that occurs between a mother and its child. After all, as the Buddhists preach, attachment is the root of all suffering.


          This line of thinking could lead quite easily to a rather nihilistic outlook, one that attempts to preemptively break all of those bonds of trust and fidelity that seem to leave us each so obviously vulnerable to future woes. However, my own denial of such a cowardly solution was recently reaffirmed from no less an unexpected source as that of a rather grim, and admittedly fascist, aristocrat by the name of Julius Evola.


          Evola claims that one should scorn even the thought of an easy life, because all of our adversities and all of our troubles are simply a call upon each one of us to rise above them, and that these are our only real opportunities to express what we might then hope to develop into a continuously emerging nobility. If you have yet to read Evola’s Metaphysics of War, or the short but well worded article on it, which I posted a link to here just a few days ago, then I strongly suggest it. In fact, I would suggest reading any of Evola's amazing body of work which has currently been translated into English, and of course, all the rest of his untranslated works as well, if, unlike me, you can actually read and understand Italian.


          Still, I can’t help but be reminded from time to time of the somewhat wistful words of Hakim Bey, who expressed the notion that “our inviolable freedom waits only to be completed by the love of other monarchs.” My closest peers in this regard appear, ironically, to all be children, although, obviously, as far as providing peerage, they themselves are rather limited in many crucial ways. Be that as it may, until a more appropriate set of peers present themselves, I simply have to maintain the mental discipline necessary to keep my merely temporary solitude from degenerating into the sort of loneliness that might all too easily be born from any unrealistic expectations I could place upon this depressing modern age. I hope that all the rest of you, who, for similar reasons, may also need to do this, successfully manage to accomplish the same. Hopefully, we will all find what we are looking for, perhaps even in the not too distant future. 'Til then, Namaste and Good Luck.

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