Incomplete Thoughts #2

READ THIS SHIT and be blown away. RoboFish

Again, sporadic thoughts here.
Clustering sigils? I've always done this, but not in any structured way.

This is good shit. Really good shit.
What to do, what to do..?

Inspiration has hold of me, like some beautiful giant sending lightning bolts through my head.
(inspiration is lightning bolts)

The SIGILS! Now that i have this method to use.. what i am going to do?
I mean, i want plenty, but i just can't remember what it is.

One head sigil leading the way for the others? you fucking genius.. Gordon is his name.
Them bastards attract like energies like.. energies!!?!

To be continued in a minute (need some coffee)

Speaking of which, coffee is good for this kind of work.
What work you ask? the kind that deals with ecstatic realization and fucking fantastical inspiration.
Inspiration is a driving force, this shit works.

That's what i need, inspiration! i have it, but no direction for it to ride.
So scratch that, i need somewhere to go.
Where do i go? What the fuck do i want?

I want to move forward, but where is that? I have no clue where i am, how am i supposed to move forward?
So many questions. I like being lost, perhaps i will advance in my "lostness," to coin a word.

What else do i want, hmm? not much. I lied when i said i want plenty.

Incomplete Thoughts #1

You may have noticed it says #1 Haha! yes that means theres MORE, lots to come.

I've been very much lost. Good lost or bad lost, i have no idea. Feels like i'm trying to pick up where i left off, which was somewhere in depths of insanity, i think.
Recently picked up Liber Null again. It made good sense, the kind of sense that makes you put the book down and then go and get shit done. But the feeling was temporary, always is.
I feel as though i need to incorporate my roots (chaos magic) into my up and blossoming path of asatru and being an odinsman. (hence the HeMan post). I always revered Odin in my work as a ceremonial magician, but i never held conversation with him, that i could recognize.
My attempts to absolutely establish myself as an odinsman involves getting his attention. Doing things the way i feel he would tell me to do them. In other words, the hard way.
But, i lack the inspiration. This is something i really want, but i cant muster up the energy to get it done. I think my eccentric alter ego of a deranged chaote would serve me well. A healthy balance between seriousness and silliness. The energy to get things done, but an air of seriousness so i don't get distracted.

So it's settled (i arrive at conclusions as i see my thoughts), I WILL pick up chaos magic once more and i WILL feel batshit crazy, once more. BUT, I won't get distracted this time.

PandaemonAeon

PandaemonAeon
Let's talk about this a bit.
From WikiAnswers

The term was coined by and is used by a zen like spirituality that is based on Chaos magick, a type of neo-shamanistic mock cult that is serious and mocking of all religions. Pan meaning ALL, daemon meaning a mental spirit or thought with psychic power and aeon meaning time.. the time of mental chaos.. 

Source

The "time of mental chaos" doesn't ring for me.
Lets break this down..

Pan, i agree means ALL

Daemon, a mental spirit/projection, not necessarily bad or good.

Aeon, of course meaning time.

So when put together wouldn't it be the Time (aeon) of All (pan) Thought forms(daemon)?
I really have no clue why this matters, but i felt i should write about it.

HeMan

He-Man and Cringer. A berserker and his fetch. The chaote in me chuckles at the possibilities.
Shall He-Man be a focus of berserking rituals?

BerserkingVideo

Perhaps invoke He-Man and personify my fetch (a jaguar) as battle cat?
I'll be thinking more on this and update it soon.

Semi update: A veteran berserker pointed out to me that joy raises adrenaline just as fury does. A gangr made up of joy is deeper than that of fury, most of the time. A lot of my rituals involve an obscene amount of laughing, howling, etc. Berserking is a unitary state, much like the ones a chaote tries to achieve in ritual. These states are very similar to eachother now that i think about it. Both are very centered, in the moment, resulting in psychetachia (moreso while berserking). In other words, when a moment lasts a lifetime and everything looks like it's flowing through molasses. I think these two practices go hand in hand.

By the power of GreySkull! I HAVE THE POWER!

Pema Tense

Coven -> Higher Magicks -> Thought Forms
Source
Pema Tense

Jul 31, 2011 Post # 1

Pema Tense was nine years old in 1939 when he became a monk at the Drepung Monastery, near Lhasa in Tibet. Neither his vocation nor his age was unusual. At that time one (male) Tibetan in four took to the religious life, and most of them began training when they were only children.
Pema learned to read the Buddhist scriptures, memorizing long passages by heart. His teachers discovered a musical talent, so he was trained in the curious deep-throated overtone chanting that can ruin the vocal cords if indulged in for too long. He ate a frugal, satisfying diet, vegetarian more by necessity than choice - most monks would eat meat when they could get it. He drank copious quantities of cool, oily, salted tea: cool because water boils at low temperatures in the high altitudes of Tibet, oily because Tibetans add butter, creating a high energy concoction that helps them withstand the weather, salted because they like the taste.
The outbreak of World War II did not impinge on Pema Tense. Since the Anglo-Tibetan Convention imposed by force of arms in 1904, Tibet had been an isolated country. The number of resident foreigners could be counted on fingers of one hand and even transient visitors were few and far between. Only Nazi Germany sent small parties into the country at regular intervals between 1937 and 1945, and even they had no military agenda - they were in search of occult knowledge that could aid the Third Reich.
Pema, too, was in search of occult knowledge. A great many Tibetans entered the monasteries because it was the accepted thing to do. The life, while hard, was often less hard than the life outside. Monks - called lamas in Tibet - were respected and enjoyed unprecedented security. (At least until the Chinese invasion of 1950.) But Pema had other motivations. From earliest childhood he had shown a profound interest in spiritual and religious matters. His family privately considered him the reincarnation of a high lama. Pema himself made no such claims, perhaps wisely, but he certainly aspired toward esoteric wisdom.
He found little enough of it in Drepung. The great monastery was a sprawling structure very similar to a medieval town with a population running into tens of thousands. There was much ceremonial and religious observance, but as Pema grew older he began to suspect that observance was all there was - actual understanding seemed to be lacking. He consulted his supervisors, who were in no way dismayed by his questions. One of them suggested he needed a personal guru.
The guru-chela relationship is a very ancient convention in the Orient. The chela (pupil) binds himself utterly to the guru (teacher), often acting as an unpaid servant in return for teaching. Pema was quite prepared to do anything needed of him, but where to find the guru?
There is a belief in the Western Esoteric Tradition that when the pupil is ready, the teacher will appear. This belief is shared in the East. Pema, by then a teenager, curbed his natural impatience and set to wait. While he did, he continued the monastic disciplines of Drepung. The repetitive practice was something that was to stand him in good stead.
The most elevated and revered spiritual teachers in Tibet are known as Rinpoche, a title that means "Precious One". Usually the title is appended to the individual's given name, as in Lungdep Rinpoche or Chanden Rinpoche. But when word reached Pema of a particularly holy guru, his name was given as Kang Rinpoche, perhaps best rendered as "Jewel of the Snows", and not so much a name and a title as a title in its own right. The Kang Rinpoche, sometimes known as Kailash ("The Crystal") is the sacred mountain, navel of the earth. In Tibetan, Hindu, and Jain myth, this mountain is believed to be located partly in a metaphysical dimension and partly in the remote fastness of the Himalayas somewhere between China and India. It appeared that the guru was named for the mythic mountain.


When Pema sought hi out, he quickly discovered why, Kang Rinpoche lived at a distance that would have been a day's walk from the monastery, but higher up in the mountains in such an inaccessible little hut that it took Pema two full days to reach him. When he did, Kang Rinpoche refused to take him as a chela.
This sort of rejection would have been shattering for a Westerner (especially after the hard climb), but for Pema it was more or less expected. Gurus tend to play hard to get; and good gurus hardest of all. Pema settled down to wait. Fortunately he had anticipated the development and brought some rations with him After a week, Kang Rinpoche relented.
Thus a cold and, by then, very hungry Pema began his training. Prior to the Chinese invasion, Tibet's esoteric tradition was a unique blend of shamanism and Buddhism that greatly encouraged the practice of meditation and the personal examination of psychic contents. With centuries of practice behind it, the tradition was obviously the repository of much spiritual wisdom. But it also embodied a rich store of information about the nature and structure of the human mind, more so perhaps than the scientifically oriented psychology schools of the West. This was something Pema was destined to discover for himself.
Although now prepared to permit his new chela into the hut - and even share a little food - the reluctant guru explained to Pema that the most valuable lessons were learned not from fallible mortals, but from the gods. To that end, he advised Pema to familiarize himself with a mystic creature called a Yidam, one of the country's most powerful tutelary deities. As a start, he suggested that the young man spend several months reading about the Yidam in sacred scriptures and studying its many representations.


So Pema found himself back where he started, among his old friends at Drepung Monastery, engaged on a boring study program that held none of the attraction and glamor of his esoteric ambitions. All the same, he stuck at it.
One of the first things he found was that the Yidam had a fearful, almost demonic aspect - something not uncommon in Tibetan deities. It also had a fearsome reputation. Evocation of a Yidam was looked on as extraordinarily dangerous. Many scriptures warned against it.
Nonetheless, when Pema returned to the hut of Kang Rinpoche, this was precisely what his guru instructed him to do. As preparation he showed the by how to construct a kylkhor.
In Western esoteric practice, spirit evocation to visible appearance involves the use of a "circle of art", usually protected by divine names, in which the magician stands. The spirit form (hopefully) appears in a triangle, similarly fortified, drawn outside the circle. In Tibet, by contrast, the spirit is evoked inside the circle while the magician stays outside, but the principle is much the same: it's the circle that protects the magician. In the West, the magic circle can be drawn or painted, or sometimes set out using tape or rope. The Tibetan circle, the kylkhor, is a more elaborate affair, made sometimes from colored chalks, but more often from colored sands.
The technique of building a kylkhor is fascinating. The magician is equipped with several pots of multicolored fine, dry sands, a metal funnel open at both ends, and a short stick. When the funnel is filled with sand from a pot, rubbing it rhythmically with the stick produces a controlled trickle of sand from the narrow end, which can be used to draw shapes. With practice, lines no wider than a single grain of sand can be produced. The rubbing motion also produces a sound, the pitch and rhythm of which is trance-reducing. As the magician concentrates on producing the elaborate designs involved in the kylkhor, he sinks into a trance state that enables his intent to fortify the circle.
Although easy enough to describe, the correct construction of a kylkhor is a skilled operation, and it took Pema Tense several months to learn the procedure properly. But eventually his guru was satisfied. Pema was instructed to tramp off into the Tibetan wilderness in search of a high altitude cave "suited to the Yidam's manifestation".
What sort of cave is suited to the manifestation of a deity? First, it had to be large enough for Pema to draw a full-size kylkhor on the floor, with room left over for him to watch the manifestation in comfort. Next, it had to be remote so there was no chance of casual passersby disturbing the operation. Finally, it was required to have an ambiance suited to a deity, which means it had to be dimly-lit, but not gloomy, with pleasing proportions and a high ceiling - a fitting place, in other words, for a god to find himself. The instruction that the cavern should be at a high altitude was particularly interesting. The entire Tibetan plateau has an average elevation of fifteen thousand feet. In the higher, mountainous regions, the oxygen content of the air is so low that Westerners can hardly survive and even native Tibetans find exertion difficult. Such an environment, Western scientists insist, is conducive to hallucinatory experience. The Tibetans take a different view: They believe it facilitates psychical ability.
Pema got lucky. He found his cavern inside three days - something his guru took as a sign that the Yidam liked him. Kang Rinpoche inspected the cave - making the climb without difficulty, despite his age - and pronounced it suitable. He supplied Pema with minimal rations, and told him to make his home in the cavern and draw a kylkhor on the floor as he had been instructed. He was then to embark on a routine of daily meditation during which he was to visualize the Yidam within the kylkhor.
As a guide to his visualization, Pema had his memories of the various pictures of the Yidam he had studied at Drepung. Kang Rinpoche instructed him to make his visualization fully detailed, so he could "see" individual items of the Yidam's clothing right down to the individual colors of the symbols it displayed. Then came the bad news: he was to remain in the cave engaging in this routine throughout the daylight hours without a break until he was able to see the Yidam as if he were physically present.
Here was another of those intriguing parallels with Western esoteric training. Magicians following the Qabalistic tradition are often urged to practice their visualization skills until the visualized element appears objectively real to them. They are not normally required to visualize a deity or spirit, however, but rather some small practice object like a rose or a geometrical symbol drawn on a piece of paper. Indeed, most beginners are specifically instructed not to visualize an entity or a living person, since this might lead to unwelcome complications. Besides, as anyone who has tried the technique can attest, even visualizing a simple flower as if it were physically real can take weeks, months, or sometimes even years of hard, mind-numbing practice.
Pema did not find it easy, either. Although a diligent chela with nothing else to do, he discovered his food was running out before he achieved his objective. He began to ration himself to a single, frugal meal a day, a difficult and dangerous practice in the freezing cold of his cavern. Even then, it seemed as if he must soon be torn between the risk of starvation and his vow to obey his guru in all things, including the details of the present operation. But before the situation became completely critical, he awoke one morning to find some food had been left near the mouth of the cave. He assumed it came from Kang Rinpoche. Thereafter, small portions of food were left at irregular intervals. Most of the time Pema was hungry, but he never actually starved.
It took him several months in that lonely, freezing cavern, but the day came when, for just the briefest moment, Pema thought he actually saw the towering figure of the Yidam flicker inside the kylkhor. Days later it happened again. The creature was there for no more than an instant each time, but in the coming week, it happened more and more often. Pema redoubled his efforts and eventually the Yidam came and stayed for several seconds, then half a minute, then a minute. At first it was hazy, like smoke, but gradually more and more details emerged. As they did, Pema became frightened, for, true to the scriptural descriptions, the Yidam was a fearsome-looking creature. But frightened or not, he never once wavered, continuing his visualizations and trusting that the kylkhor would restraining anything that manifested. The day arrived when the Yidam squatted in the kylkhor, glaring out at him with glowing eyes, as real as a monastic statue or a mountain bear. Pema decided his task had been achieved. He at the last of his food, then started down the mountain to report to Kang Rinpoche.
His guru was delighted. He told Pema very few pupils reached the stage of calling the Yidam to visible appearance. But at the same time, the job was far from finished. Being able to see the Yidam was a great thing, but a teaching deity was useless if you couldn't hear what it wished to say to you. Consequently, Pema was instructed to return to his cave, continue with his visualizations, but now concentrate on the task of hearing the Yidam's voice. Kang Rinpoche told him he should not cease his efforts until the Yidam spoke to him.
This proved even more difficult than calling the deity to visible appearance. After weeks of effort, Pema found he could imagine the Yidam's voice quite vividly and sometimes it "said" things inside his head apparently of its own accord, but Kang Rinpoche anticipated such a development and warned that it was not enough. The voice of the Yidam had to be heard objectively, just as its form was seen objectively.
Two more months went by before it happened. Pema awoke one morning from a deep exhausted sleep to find the Yidam already present within the kylkhor. As he prepared himself for his early meditations, the creature, quite distinctly, spoke his name.
Although overjoyed by the development, Pema knew instinctively it would not be enough and waited several more weeks before reporting back to his guru. By that stage the Yidam spoke to him regularly and even gave him what seemed like excellent advice on his spiritual development. Once again, Pema started down the mountain.
As before, Kang Rinpoche was pleased with his pupil. But again he warned that the task was not yet over. Pema had to seek the blessing of the Yidam. He had to persuade it to come to the edge of the circle and lay hands upon his head. Most important, he had to feel the Yidam's hands. In other words, he had to work to give the creature solidity.
This proved the most difficult aspect of the entire operation. It took Pema six months of intensive effort before he was successful in solidifying the deity to such an extent that he could feel its touch. But when he reached this stage, something quite extraordinary happened. When the Yidam laid its hands upon his head in blessing, a flow of energy entered Pema's spine and he felt as if his body lit up from within like a lamp. For the moment and for many hours afterward, he felt strong, energized, invulnerable. He knew he was at last making real progress without need of reassurance from his guru.
Nonetheless, he did return to his guru to report the news. Kang Rinpoche must have senses something of importance had occurred, for he left his hut to meet the boy. When Pema told him what had transpired, Kang smiled delightedly and replied that the boy's task was almost over. He had to do only one more thing, and that was to persuade the Yidam to leave the magic circle of the kylkhor. When it did so, if all went well, it would take its place behind Pema's left shoulder and walk him him all the days of his life.
So Pema climbed back to his cave to complete this astounding operation of esoteric practice. The Yidam appeared on his mental command, solid, vocal, powerful. Although fearsome in appearance, it was now familiar and Pema was no longer afraid of it. His guru had made it clear that the fact the deity had deigned to manifest to the degree it had was an indication that it favored him and would do him no harm. This was the reason he could safely require it to leave the circle.
For once, something went easily - or at least comparatively easily. Although the creature was reluctant at first, it took Pema only three days to persuade it to step outside the circle. Sure enough, it took up a position behind his left shoulder exactly as the guru had predicted. Overjoyed, Pema went back down the mountain at once. The towering figure of the Yidam lumbered after him.
Kang Rinpoche met them both on the rocky apron that fronted his little hut. He did not have to wait for Pema's report - it was obvious the boy had succeeded. "You are released from your vows to me", he said gravely. "Go on your way. You have now equipped yourself with a teacher far more powerful than I could ever be."
So Pema thanked his old master and left, with the Yidam at his shoulder. For the next few weeks, he wandered the Tibetan wilderness, talking with the deity and receiving the wisdom of its words. But then. for no good reason, doubt began to set in. Although the Yidam knew many things Pema did not and could do many things Pema could not do, Pema was still haunted by the idea that he had somehow constructed the entity rather than calling it up. Eventually the doubts became so strong that he returned to Kang Rinpoche.
Kang Rinpoche was furious. He ordered Pema to return to his mountain cavern and embark on a rigorous routine of meditation until he had routed out the blasphemous doubts. He was appalled that the young man should be so disrespectful of the deity that had consented not only to manifest, but to talk to him and help him.
Pema did as he was ordered, but although he meditated on the problem daily for several weeks, he could not resolve his doubts. If anything, they grew stronger. Eventually he decided his only course as to apologize and throw himself on the mercy of his guru. This he did. Returning down the mountain he actually knelt before Kang to confess that he still could not shake the feeling the Yidam was somehow unreal.
"But can you not see it?" asked Kang.
Pema nodded miserably. "Yes, Master."
"Can you not hear it?"
"Yes, Master."
"Do you not feel its hands upon your head and sense the power of its blessing?"
"Yes, Master."
"Is it not as solid and real and present as the Himalayas themselves?" demanded Kang.
"It is, Master, and yet I am convinced it is no more than the creation of my mind."
Kang Rinpoche smiled unexpectedly. "You have learned your lesson well, Pema", he said.
Pema suddenly knew what Kang Rinpoche was trying to teach him. The whole experience was actually a test of the pupil. If he succeeded in creating a Yidam that would walk and talk with him, his guru would tell him his studies were ended since he now had the wisest and most powerful teacher possible. The pupil who accepted this was deemed a failure - and set off to spend the rest of his life in an uncomfortable hallucination. The pupil who expressed doubts had learned the lesson that even the most powerful deities were no more than creations of the human mind.
But Pema went further. No sooner had he understood Kang's words than he was struck by the realization that the world around him, the world he had always believed so real, was no more than a thought form, a walking dream manufactured inside his own head and projected outward, exactly as he had done with the Yidam.
In this way, Pema achieved enlightenment.

Nov 29- Berserking

I've only been looking into the topic of berserking for a week or so now, but I feel I've always practiced occasionally in some form or another. This is my "game plan", albeit created from a limited understanding but winging it is far easier than holding true to tradition. Essentially it is entering the state of "gangr." A state of intense fury but without recklessness. This state has its obvious physical applications of course, but it is also known to be a transcendental state with a broader, more crisp awareness. I plan on using this state to direct will during ritual, i presume it will be highly effective. My first act will be of devotion. Over the next month i will obsess over the topic, always having it in my head. During this month i will very carefully design a ritual that will establish me as in initiate of this practice. Berserking being a very physical oriented state (to me at least) i feel as though i should devote myself in a very physical way. My mind immediately jumps to blood letting, but i'll have to think on it. Next, i will work on entering a state of fury. Not gangr, just fury. I have had great results in the past for invoking fury by means of a sigil, perhaps i'll try this. But, i was thinking of working myself up with music combined with visualization and past pain. I prefer metal, as it does a good job of getting me pumped as it is. As for the visualizations there was a recent dog fight i witnessed and helped break up that still gets my adrenaline pumping. Past pain, anger and fury will all be raised be recalling the memories that caused them. 


I can imagine at first the fury will be hard to harness, especially without focus. As of late my meditations have been far and few, not because i'm lazy but because i always have an empty head. But, i'm going to pick meditation up again to help retrain my focus and visualization skills. Traditionally, the norse would focus their fury by means of invoking their "fetch". That is something similar to a power animal. The animal would be the means to gangr, the transcendence from simple fury to consciously controlled fury. My animal of focus will be the jaguar, the stealthy jungle cat. I plan on invoking the jaguar often to get a feel for the focus it brings. So, i will attain focus by means of invoking the jaguar and regular meditative practices. I'll be sure to update as soon as i get into "the core" of this practice. Feel free to correct any facts, again, this is written from a narrow understanding =) 

Aeonics - Pete Carroll

I try not to do the whole copy and paste thing anymore, but i really couldn't help myself this time. This truly is a great excerpt from an article by Pete Carroll. The article itself is quite long, the rest can be found here

http://www.textfiles.com/occult/aeonic.txt

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All the philosophies, creeds, dogmas and beliefs that humanity has evolved are variants of three great paradigms, the Transcendental, the Materialist and the Magical. In no human culture has any one of these paradigms been completely distinct from the others. For example in our own culture at the time of writing the Transcendental and Magical pradigms are frequently confused together.

Transcendental philosophies are basically religious and manifest in a spectrum stretching from the fringes of primitive spiritism
through pagan polytheism to the monotheism of the Judaeo-Christian- Islamic traditions and the theoretical non-theistic systems of Buddhism and Taoism. In each case it is believed that some form of consciousness or spirit created and maintains the universe and that humans, other living organisms, contain some fragment of this consciousness or spirit which underlies the veil or illusion of matter. The essence of Transcendentalism is belief in spiritual beings greater than oneself or states of spiritual being superior to that which currently one enjoys. Earthly life is frequently seen merely as a form of dialoque between oneself and one's deity or deities, or perhaps some impersonal form of higher force. The material world is a theatre for the spirit or soul or consciousness that created it. Spirit is the ultimate reality to the transcendentalist.


In the Materialist paradigm the universe is believed to consist
fundamentally and entirely of matter. Energy is but a form of matter and together they subtend space and time within which all change occurs strictly on the basis of cause and effect. Human behaviour is reducible to biology, biology is reducible to chemistry, chemistry is reducible to physics and physics is reducible to mathematics. Mind and consciousness are thus merely electrochemical events in the brain and spirit is a word without objective content. The causes of some events are likely to remain obscure perhaps indefinitely, but there is an underlying faith that sufficient material cause must exist for any event. All human acts can be categorized as serving some biological need or as expressions of previously applied conditioning or merely as malfunction. The goal of materialist who eschews suicide is the pursuit of personal satisfaction including altruistic satisfactions if desired.


The main difficulty in recognizing and describing the pure Magical Paradigm is that of insufficient vocabulary. Magical philosophy is only recently recovering from a heavy adulteration with transcendental theory. The word aether will be used to describe the fundamental reality of the magical paradigm. It is more or less equivalent to the idea of Mana used in oceanic shamanism. Aether in materialistic descriptions is information which structures matter and which all matter is capable of emitting and receiving. In transcendental terms aether is a sort of "life force" present in some degree in all things. It carries both knowledge about events and the ability to influence similar or sympathetic events. Events either arise sponataneously out of themselves or are encouraged to follow certain paths by influence of patterns in the aether. As all things have an aetheric part they can be considered to be alive in some sense. Thus all things happen by magic, the large scale features of the universe have a very strong aetheric pattern which makes them fairly predictable but difficult to influence by the aetheric patterns created by thought. Magicians see themselves as participating in nature. Transcendentalists like to think they are somehow above it. Materialists like to try and manipulate it.

Now this universe has the peculiarly accomodating property of
tending to provide evidence for, and confirmation of, whatever
paradigm one chooses to believe in. Presumably at some deep level
there is a hidden symmetry between those things we call Matter,
Aether and Spirit. Indeed, it is rare to find an individual or
culture operating exclusively on a single one of these paradigms and none is ever entirely absent. Non dominant paradigms are always present as superstitions and fears. A subsequent section on Aeonics will attempt to untangle the influences of each of these great world views throughout history, to see how they have interacted with each other and to predict future trends. In the meantime an analysis of the radically differing concepts of time and self in each paradigm is offered to more fully distinguish the basic ideas.



The main reason i post this is because it makes absolute sense, to me. This is something i find to be true and never have i seen it explained so simply.

Quotes

We are all an ingredient in the recipe of the universe. Each one adding a distinct flavor to the whole of it.

Take nobody's truth for your own, for that is their truth. To find your truth arrive at your own conclusions from your own observations.

Make no distinction for All is One

That is all there is in reality..what you felt. -Don Juan Matus

"The only prevalent characteristic of chaotes is their ability to confuse you beyond all hope of rescue" -Mathias karlsson

The most merciful thing in the world... is the inability of the human mind to correlate all its contents.
H. P. Lovecraft

A wise man can learn more from a foolish question than a fool can learn from a wise answer.
Bruce Lee

All fixed set patterns are incapable of adaptability or pliability. The truth is outside of all fixed patterns.
Bruce Lee

Obey the principles without being bound by them.
Bruce Lee

Again let me remind you Jeet Kune Do is just a name used, a boat to get one across, and once across it is to be discarded and not to be carried on one's back.
Bruce Lee


"Infinity, Nothing, Infinity/Nothing, Nothing/Infinity, or Fire, Water, Air, Earth. Let me be all of these let me be Spirit.

From the ultimate positive plane to the ultimate negative plane, I shall be liberated, I shall transcend it all!

Only when man is rationally schizophrenic, shall the doors of occult freedom liberate him from the chains of scientism and religion! "

-Random Chaote

"Non-consensual subjective reality only becomes concrete when you stop abiding by other people's limitation. Even concrete can be fluid in it's concreteness."
-Myself

"What Chaos Magicians are attempting to do is break the stranglehold of a very limited view of science and rationality exercise over our imaginations"
Pete Carroll

"There is nothing noble about being superior to some other person. The true nobility is in being superior to your previous self."
Ernest Hemmingway

Mead Recipe

1 Gallon Recipe of Simple Mead

Ingredients:
-3lbs of honey
-handful of raisins
-one orange, sliced with white pith removed
-yeast
-herbs of your choosing (optional)

Equipment:
-primary fermentation container
-a boiler
-siphoning hose
-airlock (balloon, seran wrap+balloon)
-wooden spoon
-sanitizing agent


Firstly, bring one gallon of water to a boil. Turn down the heat so the water is no longer boiling and add all of your honey.
Mix until it is one homogenous mixture, do not let the mixture boil.

Take a small amount (perhaps a cup) of the must (unfermented mead) and let it cool to room temperature. Pitch the yeast into your cup of must.
Allow for the rest of your must to cool as you wait for the yeast to start, this would be a good time to sanitize your equipment.

Once the cup of yeast and must mixture is foaming add it back into the remainder of your must. Add the raisins, orange slices and must into your fermentation container.
Shake vigorously for two minutes at a time, giving it time to rest inbetween. Secure your airlock onto the bottle.

Let it ferment for about a month or so. You'll know fermentation is taking place when you see bubbles rising to the surface and a sediment forming on the bottom.
After the fermentation is done and the bubbles are far and few siphon the mead (called racking the mead) into a new container, leaving the sediment in the old container.

Let age for 3-6 months at the very least, a year is excellent. Rack as needed when sediment forms again. Clarify with unflavored gelatin or irish moss (not required to clarify).

AOS Sigilization Method

The three steps to sigilizing with the AOS method. 

1.The formulation of a statement of intent, capital letters are generally used because they appear more willful. 

MY WILL IS TO BE PROTECTED FROM HARM 

2. Cross out any repeated letters 

MY WIL* *S TO BE PR***C**D F*** HA** 

Resulting in: 

MYWILSTOBEPRCDFHA 

3. Now to combine these letters into a symbol. The letters can be flipped, superimposed, linked, or anything else really. 

For example, a "W" can be "M" upside down and "E" sideways. The top (or bottom) curve of "S" can be a "D." 
"F" can be a part of "E" and so on. After many revisions you end up with a glyph of your desire. 




The means used and the way it happens are simple, the inverse of scientific. I use a formula, created by instinctive guess and *arbitrarily* formed, not evolved by hypothesis and experiment. The law of sorcery is its own law, using sympathetic symbols. 
- Austin Osman Spare 

Sigils are monograms of thought, for the government of energy ... a mathematical means of symbolising desire and giving it form that has the virtue of preventing any thought and association on that particular desire (at the magical time), escaping the detection of the Ego, so that it does not restrain or attach such desire to its own transitory images, memories and worries, but allows it free passage to the sub-consciousness. 
--A.O.Spare, "The Book Of Pleasure" 


Resources: 
Link
I recommend this site for an example of a sigil made this way as well as a more detailed description.
If i am still being a bit too vague try looking at the link.

Sigilization

This my numerical system of sigilization. First off, a sigil is a symbol of intent. Sigils are commonly drawn symbols but can be names, pictures, sounds, etc. Grant Morrison's comic book "the invisibles" is a form of a sigil. 


First off this is my key. Basic numerical chart. 


1 2 3 4 5 6 7 8 9 
----------------- 
a b c d e f g h i 
j k l m n o p q r 
s t u v w x y z 


Now... i write my statement of intent and translate the letters into numbers. 


My intent is to protect myself from negative energies 
47 952552 91 26 7962532 471536 6964 55712945 55597951 


Next, i add the numbers of each individual word together. 
I usually do the adding in my head and not on paper to add extra energy =) 


Ex: My 4+7=11 --- 1+1=2 
when all are added together we end up with 


My intent is to protect myself from negative energies 
2 1 1 8 7 8 7 2 1 


So altogether we end up with 


211878721 


Now, i translate these numbers back into possible letters. 


2 1 1 8 7 8 7 2 1 
b a a h g h g b a 
k j j q p q p k j 
t s s z y z y t s 


From here, i create a name using a letter from each number. 
I usually choose the one that i find first, gut instinct and all. And, im not afraid to simplify! with this particular one i would 
take out a few letters just because it is so long. Generally for sigils i use every letter, but when using this for creating servitors i simplify and make the name sound neat. 


Kajhyk is what i came up with. 
From here i combine the letters of the name into a sigil. 
Yes, this does seem quite elaborate and unnecessary but it all adds energy! 

The Berserkrgangr

This is a short overview i wrote for a friend. This is my understanding of the berserkrgangr.



Alright, this is what i know.


Berserkrgang is a war trance. It is a state of divine fury granted by odin. A state of pure animalistic fury.
Berserk either translates to bear-shirt or bare shirt. Bear shirt could be due to a bear fetch with which they "step into".  And bare-shirt could be due to the overheating of the body in trance, the feeling of "blood boiling" from the adrenaline.


There are a lot of traits of this state that are common among many( or at least among those i associate with). Ectasy, psychetachia( things slowing down), bodily sensations such as electricity in the skin, the feeling of hair growing from the skin, as well as a "shiny" vision, hallucinations, the feeling of the skin being tightly stretched, muscle swelling, extreme agileness, gnashing of the teeth, growling, howling, stomping, and religious experiences.


This state is a desperate survival mechanism of the body where the adrenal glands empty themsleves into the blood stream, hind lobe function increases as frontal lobe function decreases.


There is nothing like a real threat to initiate a berserker frenzy, but this is not necessary. By combining multiple stressors you can overload the hypothalmus and initiate this state. Extreme stress can be raised by recalling past events, emotions, or people that are stressful. Stress combined with adrenaline raising exercises is a reliable way to acheive gangr. Such exercises as rythmic muscle tensing (especially in dance, hence war dance), growling (my favorite), self infliction of pain, and visualizing dangerous scenarios would suffice.


This is a state that easly gets out of hand with potentially disasterous results. By exploiting this state in a safe environment, you may learn to control it. Sounds a bit contradictory to control a state of uncontrollable fury, but you can guide this state by setting up boundaries.


A problem many people first experimenting with this state face is over doing it.  Too much adrenaline will cause the muscles to lock and the body to tremble until the person becomes exhausted.


After the frenzy is over you slip into "helblindi", in some degree. This is one point awareness, the extreme of introversion to compensate for extreme extroversion. This state usually fixates on the berserker frenzy, because it is fresh in the mind. This results in deeper, more pure gangr. The mind is empty of everything but fury, this cycle will go on so long as there is a threat or until the body can no longer handle it.


That's all i have time to write for now, is this what you were looking for?

The Basics of Magic

.. according to me

For ease of understanding i'll use archery as an analogy.


A bow is the foundation. The bow is fixed, foundation is stable. What is foundation? Well, it could be yourself, your faith/religion, curiousity, goals. Whatever it is we all have a foundation.


The arrow is the raw energy, it is what you move. It is what hits your target. The arrow is fixed, there wil always be energy.


Strength is what gathers and directs energy. Strength is not fixed. Strength is something you must work at. How do you become stronger? by working out. In other words, practice. Strength draws the arrow, strength is willpower.


Anyone can aim, but not everyone is accurate. Accuracy is how well you can aim. How do you aim? by focusing. Focus is something else that must be exercised. Again, practice. Aiming is telling the energy where you want it to go.


Lastly, a target. The target is where you want the arrow to go. The target is your intent, your desire. Though, not everything is a reasonable target. With minimal practice you cant expect to hit a pinpoint. That's to say being overly specific or reaching too high will not play out. You also can't hit a target a dozen miles out, some things are impossible or just not worth it.


All of these things are essential. Without a bow (or arrow) what's the point? Without strength you'll fall short of the target no matter how well you can aim. Without accuracy you'll miss, no matter how strong you are.


So, the procedure is as follows.
Know your desire.
Gather your energy.
Take aim, focus.
Draw back and fire.


Keep in mind there is far more to it than this. These are the basics afterall.

My Intentions

The purpose of this blog will be to track my progress as a practitioner.
I hope for this to be of use to anyone who may come to see it.

This blog may or may not be an accurate representation of faiths i follow, or claim to follow.
I do not encourage you to do as i do.
As with anything, take my words with a grain of salt.