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Messages - Olive

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General LHP Discussion / Revolutionary Ideation and LHP
« on: March 17, 2019, 10:31:38 pm »
LHPers are often stereotyped (a bit unfairly) as contrarians who disavow the common values and social structures of their time. I thought I would start a open-ended conversation about our members’ adherence or non-adherence to this principle, centered on the topic of social and political structures.

This is not a thread for political debate. Political views and opinions can be mentioned to the extent that they inform one’s perspective on the ruling powers of their society. As an American I am primarily speaking about the American government and further still the interconnected global axis of political organization colloquially known as “The West.”

If you do not live in a “western” country, your opinion and perspective are still worthwhile here, but it must be understood as occurring within a radically different context.

Here are a few questions to bounce off of (answer at your pleasure):

1. If you had to describe your relationship with the ruling powers of your society as you understand them, would you say that you are aligned with them, opposed to them, or indifferent to them?

2A. If you are aligned with them, is it in an active or a passive way? In other words, are you be willing to offer resources in support of the ruling powers and elites (aka Funding, Political Action, Military Service, arguing on their behalf) or not?

2B. If you are opposed to them, is it in an active or passive way? In other words, are you willing to engage in taking definite revolutionary action (undermining their influence, funding revolutionary movements, exposing state secrets, and speaking against them) - or not? (Passive revolutionary- will offer support when the revolution comes along, but doesn’t play a roll in actually brining it about)

3. Do you think that citizens live in fair and equitable circumstances under the current ruling powers?

4. Do you think a better system than the current one could be created in terms of the welfare and circumstances provided to the citizen? If so, what do you think the chances are of this coming about?

5. How long do you think the power structure of your society will last before being destroyed or reformed into something radically different?

6. Whether you are in alignment with, opposed to, or indifferent to the ruling powers of your society, do you think that political violence is ever justified or necessary to advance these views?

7. In your experience, does LHP ideology push people in one direction or the other (in terms of evaluation of political leadership). Alternatively, has it done so for you?

Reminder: Please refrain from attacks on others or heated ideological debate. This thread is for the personal expression of members on this topic, evaluation of the responses, and discussion about revolutionary ideation and LHP in general.

General LHP Discussion / Re: Do you believe in spirits?
« on: March 14, 2019, 06:41:53 pm »
I tend to agree with that Kapalika. I have paradigms that are materialist and thus can not justify the belief in the independent existence of these spirits. However, I’ve had so many experiences with beings and entities which seemingly act independently of me that it no longer matters what their true ontological status is.

It’s not a matter of belief. Phenomenologically, spirits exist and do interact with humans. Most adepts can (probably) learn to perceive and deal with them.

Even at the level of animism, talk of spirits is not necessarily nonsensical. Forests, trees, animals, people, and ancestors all have a kind of “personality” and influence that is easily described in terms of “the spirit of X”.

I called and asked them about the back half again just out of curiosity. They described it like this:

“The first story starts off in this incredibly dark place, and as the stories go on they fuck with you more and more until you reach a point where everything breaks down (the prophets paradise) and then after that the stories just become sort of normal. But although they are less interesting - you are in such a twisted state of mind that you almost become the paranoid schizophrenic from the beginning, looking for things that aren’t there.”

They also mentioned something about reusing names from the beginning towards the end and that messing with them, but again I’ll have to go back to see exactly.

The entire book, Xepera. Although they mentioned that the section entitled “The Prophet’s Paradise,” was something of a breaking point directly following the first 4. The short poems are quite mind twisting and a bit eerie at times. I would include them with the significant portion of the book, at least. I’ll have to reread the back half eventually to see if anything jumps out at me.

Artemism / A Gnostic Lunar Banishing Ritual of the Pentagram
« on: February 20, 2019, 09:47:18 pm »

Category: Ritual, Ceremony, Applied Theology

Welcome all, please forgive me for the relative quiet here on the sub forum lately. I’ve been directing my efforts towards establishing strong connections with magically-inclined people in person. There have been some promising results, and I’ve managed to set up a serious study/practice group and have gained access to one of the larger covens in the area. My many hands are setting things in motion that may one day provide the momentum needed to manifest the temple.

Several of the people I’ve been dealing with lately are Thelemites, who have asked me to learn their system in greater detail and perform the rites with them. One of the simplest of these is the Lesser Banishing Ritual of the Pentagram, used to banish a space before serious ceremony begins, or as a tool to begin an invocation.

Upon reviewing the material, however, I found it to be somewhat out of alignment with my magical perspective. As most of you know, I consider myself something of a gnostic, and Artemism/Lunar Spirituality largely follows a similar line of understanding. So personally, I was reluctant to banish and invoke using the holy names of the Hebrew-catholic abrahmic tradition, which have historically and ideologically been opposed to the ideals of gnosis.

And so, I set out to deconstruct and rebuild the ritual within my own paradigm. I’ve decided to share it here so that other aspiring lunar magicians can perform the ceremony if asked, but in alignment with our own tradition, and exemplifying the way of the lunar witch.

The Ritual

Part 1 - The Sophian Cross

I.  Touching the forehead, vibrate ZAMA

II.  Touching the groin, vibrate ZAMA

III. Touching the right shoulder, vibrate ŌZZA

IV.  Touching the left shoulder, vibrate RACHAMA

V.  Bringing both hands in a praying position in front of the chest, vibrate ŌZAI

Part 2 - Constructing the Box

I. Turning to the West, trace a pentagram in front of you with a wand. Thrust the wand through through the center of the pentagram and vibrate AR-TE-MIS

II.  Turning to the North, the same - but vibrate BAR-BĒL-Ō

III. Turning to the East, the same - but vibrate HE-KA-TE

IV.  Turning to the South, the same - but vibrate MOR-RI-GAN

V.  Extending the arms as a cross, say:

VI.    Before me Armozel

VII.   Behind me Davethai

VIII.  On my right hand Eleleth

IX.    On my left hand Oriel

X.     For about me shines the pentagram

XI.    And around my trunk the serpent coils

XII.   Repeat Part 1 - the Sophian Cross

Examination of the Parts

Let us begin with the cross. Traditionally the words that are spoken with the movements are ATEH MALKUTH VE-GEVURAH VE-GEDULAH LE-OLAHM AMEN. This is known as the qabalistic cross as it references the sephira on a cross section of the tree of life. This is also the end of the lord’s prayer in the KJV (For thine is the kingdom and the power and the glory forever, amen). Interesting to note that this bit is not present in earlier manuscripts- suggesting that the KJV was interpreted/altered by someone who was familiar with qabalah.

But our gnostic version does not begin with a propitiation to the father. Instead we vibrate a few cryptic holy words from the Pistis Sophia - which for centuries and millennia was one of the only gnostic Christian texts to survive the persecutions.  The voluminous narrative it provides is all meant to take place after the resurrection of Christ. The risen savior ascends into heaven, and receives two bodies of light which are each in turn far more glorious and wonderful than that which he wore when he first ascended into heaven. Each of these came with a greater level of insight and power. (Human Jesus : Speaks in parables, "I know not, only the father", etc; Thrice-Ascended Jesus: I will speak with you face to face, without parable. I shall explain now everything to you from the highest to the lowest and all inbetween.)

The highest of these is known as the Robe of Glory, which was transcendentally prepared and waiting for Christ to assume it since before creation. This robe is also spoken about at length in other gnostic texts which have been uncovered in recent years, such as the Hymn of the Robe of Glory/Hymn of the Pearl, confirming the authenticity of this narrative.

When Jesus finally claims this Robe of light, he looks within it and finds a mystery written there on the hem, in a language like that of the ineffable: ZAMA ZAMA ŌZZA RACHAMA ŌZAI. What does this mean? Well, no one has ever been able to translate it directly. But Jesus himself provides an interpretation of these words in-text:

And I found a mystery in my Vesture, written in five words of those from the height: zama zama ozza rachma ozai, -- whose solution is this...

O Mystery which art outside the world, for whose sake the All exists -- this is the whole coming forth and the whole ascent which has emanated all emanations and all that is within them, and because of which all mysteries and all their places exist -- come forth to us because we are thy fellow-members. We are all with thee alone; we and thou are one and the same. Thou art the First Mystery which has existed from the beginning in the Ineffable One, before he went forth, and the name of that one are we all. Now all together we will approach thee at the last boundary, which is the last mystery from within, itself a part of us. Now we have sent thee the first of thy garments which thou didst leave in the last boundary, until its time was completed according to the command of the First Mystery. Behold, the time is completed. Put it on thee.

Come to us, for we await thee to restore the First Mystery to all his glory, as thou commanded before creation. The First Mystery, having three garments, has given us the final two - apart from that which we sent thee because thou art worthy, thou art first among us and thou did exist before us. Therefore the First Mystery has sent to thee through us the completion of his full glory, consisting of the final two vestures.

In the first which you now wear is all the glory of all the names of all the mysteries and all the emanations and the ranks of the spaces of the Ineffable One. And in the second garment is the whole glory of the name of all the mysteries and all the emanations which are in the ranks of the two spaces of the First Mystery.

And in the third which we now give thee is the glory of the name of the mystery of the informer, which is the first ordinance, and the mystery of the five incisions, and the mystery of the great messenger of the Ineffable, who is the great light, and the mystery of the five leaders who are the five helpers (parastatai). And furthermore, there is in this garment the glory of the name of the mystery of all the ranks of the emanations of the Treasury of the Light, and their saviours, and the mystery of the ranks of the ranks, which are the seven amens and the seven voices and the five trees and the three amens and the twin saviour, namely the child of the child, and the mystery of the nine watchers of the three gates of the Treasury of the Light. And furthermore there is in it the whole glory of the name of all those who are on the right, and all those who are in Midst. And furthermore there is in it the whole glory of the name of the great invisible one, who is the great forefather, and the mystery of the triple power, and the mystery of their whole place, and the mystery of all their invisible ones and of all those who are in the thirteenth aeon, and the name of the twelve aeons and of all their archons and all their archangels and all their angels, and of all those which are in the twelve aeons, and the whole mystery of the names of all those which are in the Heimarmene, and all the heavens. And the whole mystery of the name off all those in the sphere, and their firmaments, and all those which are in them, and all their places. Behold now, we have sent thee that garment which no one knew, from the first ordinance downwards, because the glory of its light was hidden within it. Behold now, put on this garment quickly. Come to us who approach thee to put on thee thy final two garments, through the command of the First Mystery, they having been for thee with the First Mystery since the beginning until the time appointed by the Ineffable One is completed. Behold, the time is completed. Come now quickly to us that we put them on thee, until thou hast completed the whole service of the completion of the First Mystery, which is appointed by the Ineffable One. For yet a little time thou were an insignificant one, now thou wilt come to us and leave the world.

It happened now, when I saw the mystery of all these words in the garment which was sent to me, I put it on in that hour, and I gave light exceedingly, and I flew to the height, and I came to the gate of the firmament, shining exceedingly. There was no measure to the light which I had. And the gates of the firmament were agitated against one another, and they all opened at the same time. And all the archons and the powers and all the angels therein were all agitated and afraid because of the great light which I had. And they looked upon the shining garment of light which I wore, and in it they saw the mystery which contained all their names...

That’s quite a bit for five little words, isn’t it? It seems that the language of the Ineffable goes quite far indeed. To summarize the preceding quotation - the Robe of glory is made of three vestures. The first contains the name of the ineffable, and it’s glory, and knowledge of the spaces within him (see the hypostatic aeon conception of the Gnostics). The second contains the name, glory, ranks and spaces of the first mystery (who is Christ and the fully perfected Gnostic). And the third contains the names and powers of innumerable things - in fact the names and powers and glory of all things, manifested, unmanifested, and transcendental to both these states. All the gods are in great fear when they see this Robe - in it they see their own true names, their creation, and their undoing. (Did I mention that all this happens on the true sabbath, the Full Moon day? ;))

According to the Pistis Sophia then, this phrase in the language of the height must be holy beyond comprehension, even more rarefied than the YHVH - as it was set down by the Highest and Hidden in the Robe of Supreme light before creation, as the absolute culmination of All and the final achievement of the alchemist.

Can one think of any better phrase to cloak oneself in before going into spiritual practice, which is an attempt to realize the greatest mysteries and the highest heavens personally? And what demon would dare approach the spirit that is empowered with their true name, and thus the power to destroy them? This indeed a perfect phrase to begin a banishment. The placement of each part of the phrase on the body also works quite well. The ZAMA at the head and the ZAMA at the groin indicates the parallelism of the highest and the lowest - dare I quote that old mystical adage: “That which is above is like that which is below, and that which is below is like that which is above?” The OZZA and the RACHAMA on the right and left feel as opposing variants on the ZAMA which are reconciled in the strong center OZAI behind one’s praying hands.

I can also recommend using the phrase as a mantra, but that goes beyond the scope of this article.

Next we have the names called upon in the four directions. In place of the Hebrew variant names and titles of YHVH, we have sacred names of the Lunar Goddess. The Goddess is a representation of the highest ideals of Artemism - perfect purity of heart and consciousness, untouched by the elements, and complete mastery of mysticism (such as in her aspect as the high priestess). It is in her name that we create our protections, and in her name that we banish unwanted influences.

We start in the west and conduct our movement clockwise - as this is the path that the moon takes over the course of an entire cycle. Note that this is the opposite starting position of the original which goes with the sun. There's a smattering of the anticosmic even in that. The adept may adjust the order in accordance with her Will if those she is working with are more traditional.

In the West - Artemis, who is the Virgin. In other words, she is the waxing crescent. The first waxing crescent appears in the west after sunset, so we begin there.

In the North - Barbēlō, which is a holy gnostic name of the Supreme feminine principle. She is the first emanation of the highest, and is the great mother goddess. The full Moon is also called the mother or the Virgin mother, so when we use this name here, it is in reference to her complete form high above.

In the East - Hekate, which can refer to the goddess as a whole (similar to how the name Artemis can), but is more specifically the Crone or the waning crescent. The waning crescent appears in the east before sunrise, and so we call her name when we set up our pentagram in the east.

In the South - Morgana. Morgana here represents the hidden face of the moon, which is dark and terrible to behold for normal men. This phase of the moon is sometimes called the Hag, when no light at all remains in the moon’s body and she returns to the primordial realm. The new moon is not an evil force, but one that is mysterious, prophetic, and highly chaotic. It would do one justice to think of her like the Hindus think of the Goddess Kali. At night she hides deep below the earth, and so we call her name when we set up our pentagram in the south.

The traditional next step is to raise the arms into a cross, but one could instead make the “Calling down the Moon” stance if she is so inclined.

Next, we should discuss the angels. I should first say that the original angels used in this ritual have a long history in occultism, and are seen as forces that purify and protect their respective element. For this reason, even from a gnostic perspective it is acceptable to use those names as they do not necessarily have to be seen as servants of the demiurge. (Raphael, Michael, Gabriel, Uriel)

But, in order to firmly establish our ritual in the gnostic tradition, I’ve decided to call upon instead the four great gnostic angels which are luminaries and aeons.

The first of these to emanate from Barbelo or Mirothoe is Armozel. Armozel (or Harmonzel) is the celestial man. The archetypical man, the Adam Kadmon. He is the eye of the Autogenes which existed before creation. He is the Adamas spoken of in The Gospel of the Egyptians, and Zostrianos. He is primarily concerned with Grace, Truth, and the Idea of Form.

The next of these is Oriel. He is the celestial Seth, who is father and savior of the incorruptible race. He is mentioned abundantly through the gnostic corpus, and all perfected beings are considered to be his children. For non Christian Gnostics, he usually plays a role similar to Christ. He is said to be concerned with Perception, Ideation, and Memory.

The next of these is Davethai. He represents the liberated gnostic souls, who have already transcended karma-bound existence. He is a Metatron-like figure, who was once a lost human soul but has through cultivation of the spirit become something much greater than this. He therefore takes his place just below Seth in the gnostic cosmology. Davethai is related to Love, Understanding, and Idea.

And Finally, Eleleth. She is a personal favorite of mine - a feminine Lucifer figure who enters into the manifestation to assist lost souls in finding their way home. She is the revealer who saved Norea from the archons when she called to Incorruptibility for help. She also told the girl of her true origins, and the true origins of the world. She is written about in The Hypostases of the Archons and The Three Forms of the First Thought.  Her domain includes perfection, wisdom, and peace — and so she is strongly related to Sophia.

Lastly we should consider the final couplet. The first line is only slightly altered from the original ritual. Our pentagrams “shine” rather than “flame” (for we draw them out of moonlight). And Gnostics don’t generally care to praise the number 6, especially not on a column in the center of our being! So the final line has been rewritten entirely.

“And around my trunk the serpent coils.”

There is obviously much symbolism in this image, all of which is very appropriate for our purposes. Here we refer to three things in one: The kundalini serpent wrapped around our spine, prepared to reach up into heaven and leave the body behind; the thelemic Hadit, prepared to seek union with Nuit; and finally the serpent of the garden wrapped around the tree of knowledge of good and evil - a powerful lunar symbol that is also an extremely important figure of spiritual knowledge in the gnostic tradition. It is also the image engraved in silver that I wear around my neck at all times. This image is infinitely more appropriate for the Lunar magical perspective  than that of the star of David.



Possible Substitutions and Alterations


Use on the Astral Plane

60% complete

General LHP Discussion / Re: Are humans inherently selfish?
« on: February 11, 2019, 02:19:44 am »
Exactly, Kapalika. Your last remark was especially apt.

I get a bit fed up with the common claim that all actions are inherently selfish - as if a person who acts with the interests of all in mind is exactly as selfish as someone who acts thinking only of himself. The results of each motivation are different, and the paths that each leads one down are different. You can say that both of them get something out of it, since one who helps all usually helps himself through that at least some of the time, but this obfuscates the issue and makes both words (selfish and selfless) meaningless.

It comes down to this: is it ever possible to do something without on some subtle level wanting something out of it? In other words, is there any real virtue, or only endless virtue signaling?

I would say I know that it is possible to act while renouncing the fruit of one’s actions. But I am no authority to anyone else on this matter. It is interesting to note, however, that this mode of unattached action is almost universally ascribed as the characteristic of the yogi and the devotee. If we are willing to admit that there might be something to what these traditions say, it is possible that renunciation makes selfless action possible — perhaps by overcoming or destroying the inherent tendencies of self-obsession.

Just my 2 cents.

Setianism / Re: Set as YHWH?
« on: February 02, 2019, 11:12:19 pm »
Interesting info . . . however, the research I have been doing over the last three years for a book highly suggests that Yahweh's origin is that of a pre-Islamic North Arabian rain deity known also to the Midianite and Edomite tribes, the Babylonians, Aramaeans and to the Egyptians as the moon deity YaH or LaH, borrowed from the Arabic SiN deity.

Intriguing comment. Can’t wait to hear more - I’m sure you’ll share with us when the book is nearing completion. I can confirm that the lunar name you mentioned - Yah or Lah or sometimes Iah is found widely throughout the ancient world, and that in at least one culture (the third dynasty of Ur) the moon god Su’en was Supreme.

I’ve speculated along those lines before, but it still seems to me that there must be more to the story. As far as I know there are only scant reverent passages to the moon in abrahamic literature, which would imply that either they’ve been scrubbed or that the Lunar symbology was already being phased out at the time of writing.

By no means am I affirming that this video is accurate, but this presentation contains connections that in part line up with what you’re saying. It might be an interesting listen to point you toward further sources, or to review some information you’ve already gone over. Though again, I only post this link with a small boulder of salt attached. :D

Entertainment / Re: Memes
« on: January 29, 2019, 01:37:11 pm »
No so rough as it might seem. c:

Some months ago we were talking about the effectiveness of the simple technique I suggested for remembering dreams. There was some question on if it actually worked.

This is just a short update to say - since that time I have tested the practice dozens of times with very good success. It does work. You just have to have the discipline to start reflecting as soon as waking consciousness is established. The best way to train yourself to do this, is to consistently wake up naturally, without harsh interruption, and lay there with eyes closed for 5 minutes or so while turning the gaze of your mind behind you.

I did say that this would produce perfect dream recall, which is perhaps too strong of a claim. It is difficult to reach back more than 2 or 3 dreams back, but the most recent of them can be recalled in great detail.

I used this technique again this morning to pull out the contents of my dream which were at first totally unnoticed and forgotten.

For me, at least, the very first actions I take while awake will determine how much I remember. If I get up at once and start getting ready, I probably won’t remember more than tiny fragments of the dream, unless some chance event brings its contents back to my minds eye.

If I get up and immediately get on my phone and start surfing the web, in most cases my dreams are destroyed and I may not ever remember them. I speculate this has to do with the large density of information being focused on and absorbed. This either overwrites the short term memory of the dream, or perhaps quickens the process by which the memory is let go of.

If I get up and go immediately into reflection, the world of my dreams opens up to me again, and even specific details and actions can be brought back to mind with clarity. This has proven to be an invaluable tool to measure and keep tabs on the contents and obsessions of the subconscious/unconscious mind. I find that I am far less bothered by these subconscious tendencies throughout the day - as knowing their representations in my dreams, I recognize them again while waking, and am not taken in by their changed appearances.

I have noticed many other benefits derived from taking good care of sleep. My energy levels are very consistent, even when I do much to exhaust myself. My skin and general appearance has improved slightly, and short naps have become a panacea for curing all kinds of ills. I cannot totally explain why, but it has become much easier for me to go to sleep on command, wake up generally when I want to without external stimuli, and get a far greater quality of rest between the two.

One has to love the Somnus Dreadnought.  :)

General LHP Discussion / Re: Actual magical spells and such
« on: January 28, 2019, 04:55:15 pm »
The thing about LWM is that while it is indeed primarily focused on helping another, in time that may also help you and many others. The gift that keeps on giving. :D

And yeah, I use them both, and they can be used in tandem. But each provides a sensible categorization for any particular method or aim which is still useful for practical and theoretical studies in Magic.

There is a maxim I’ve developed that I’ve just realized fits very well in this situation. The parentheses are explanatory and not part of the base expression.

Restriction (energy expenditure) creates form (identity). [Greater Black Magic]

Freedom (energy withdrawal) gives vitality (bliss, peace, restoration). [Greater White Magic]

General LHP Discussion / Re: Actual magical spells and such
« on: January 28, 2019, 04:03:52 pm »
If I’m honest, I don’t fully understand it. Many curses have been revealed to me by my patron, but I’ve not used them. I’ve had no cause.

But very strange things often start happening when I dive deeper into my practice, and many of them have to do with physical realities. Not just synchronicity type stuff, but actually affecting the outcome of material events.

We can share our spooky stories, if you like. I certainly have a few, but I don’t want to throw them out for critical examination if that’s not the aim of this thread.


I want to do a more complete write up on this at some point, but in brief I will give you my take on white magic, which I find delightful.

I think we agree on standard definitions of black magic at least around here, but I’ll quickly describe them because each category mirrors the other.

Lesser Black Magic - Using understanding of the mind or mundane methods to cause other people to act or feel or think in accordance with your personal will. (Deception, Manipulation, Emotional control, Crafting one’s own appearance to have a certain impact, many other related things which are not all totally insidious.)

Greater Black Magic - Recreation and redefinition of the Self to the highest degree. Directed Self Evolution. Altering one’s Will, strengthening it, embodying it, and being transformed by it.

Lesser White Magic - Using understanding of the mind or mundane methods to heal and deprogram other people. I.e emotionally healing them, removing the manipulations of others in them which they have internalized, giving them peace, helping them deal with their pain, even medicine is pretty much a mundane LWM method. Some of the methods overlap with LBM, but the aim is to restore wellbeing rather than asserting the personal will.

Greater White Magic - The use of internal alchemical practices to purify the Self and the Will. That is, purifying the elements (Practical Responsibilities, Emotional well-being, Intellection and Anxieties, and the Will) and development of the spirit in such a way that less and less energy expenditure or attention is required, and instead using that potential to enter into the most rarefied states of bliss, freedom, and peace. It is like GBM in that it deals with Will and Self, but the focus is on the excellence of being rather than becoming. Therefore the development of the virtues is also an act of GWM. (So someone practicing GBM may seek to draw more and more out of himself [increasing productivity] while someone GWM seeks to pull more and more attention back within himself [increasing freedom])

It seems to me that GBM is perhaps more varied and the outcome is always dependent on the object of the Will, which differs and produces different ends.

Whereas with GWM, well - ’Many paths lead up the mountain, but at the top we all look at the same bright Moon.’ (Ikkyu Sojun)

I hope someone finds that useful. But I don’t wanna derail this thread too much, so I’ll save more detailed discussion for now.

General LHP Discussion / Re: Morality of children?
« on: January 28, 2019, 04:51:51 am »
Sure, I’m always down for a discussion. The thread will probably be focused on providing arguments in this line of thought and further resources.

But talking about the nature of the Black Flame is also an interesting topic. Forgive me if I’m asking you to repeat yourself from elsewhere, but could you provide us a definition of Higher Consciousness, or just a suggestion of what is meant?

General LHP Discussion / Re: Morality of children?
« on: January 28, 2019, 01:41:45 am »
‘The bet, when procreating, endangers another innocent who had no power, no awareness, and no responsibility for being in the situation. Also the bet was unnecessary and avoidable. In case it had been avoided, it would not harm the innocent. But it was not avoided, because we are talking about a compulsive gambler.’
-Julio Cabrera

General LHP Discussion / Re: When to use greater black magic?
« on: January 28, 2019, 12:28:47 am »
Oh. I think of GBM as magically altering the self in accordance with Will via magic or alchemical processes, thereby altering one’s experience and position in the world. I.e. self creation.

And I understand LBM to be those methods which are either mundane or based on understanding the human mind, which are used to alter the perception of others, or to manipulate them into doing your bidding, and so many other things.

As far as evoking supernatural forces to curse or manipulate someone? I wouldn’t recommend it. We witches have a saying... what a witch puts on another, comes back on herself threefold. If this be true, it would take a dire situation indeed for a practitioner who knows this to resort to such things. Some believe that justice spells are exempt from this, but that is for you to decide.

Imo, if you’re dealing with supernatural entities/forces, wouldn’t you rather just kinda bask in that, instead of using it on mundane things and events? :D

General LHP Discussion / Re: Pain in the afterlife?
« on: January 27, 2019, 11:06:25 pm »
I suspect there is no afterlife as such. In which case there is no pain after death.

If there is an afterlife, I can only hope that it is a just one where souls do not suffer - or at least, where they only suffer to the degree that they are wicked.

But this world has given me little hope for justice.

Perhaps if there is an afterlife or multiple lives to come, the easterners are right in saying we should escape these also.

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