Friday, April 27, 2018

The Process of Dying (author Dorijan Nuaj)

Photo Sara Hannant
Death is the revelation of cosmic horror along with the perception of the death of his own immense nothingness, and of grandiosity and comprehensiveness of cosmic perspectives, forces, and processes which indicate a huge cosmic being-force-entity machine. That entity is comprised of many big, small, or miniature energy - entity conglomerate of awareness, perceptions, subsystem components, etc. From that perspective, the Universe looks like an endless and neat Chaos that is alive in an insidious and terrifying way. That is even not important since, in the light of fundamental insights, during the process of dying differences between the living and the dead are completely irrelevant. Actually, it is in those situations that we realize that there were no such boundaries at all. 

Division on animate and inanimate nature is the product of human limitedness, cultural rigidity and the stupefying effect the civilization has on a human being, their instincts, insight powers, and true aspirations. The true cause of death is out of reach of average human analytical and some other powers. Dying seems to us like death, that is, the death as dying, but it only looks like that from our human perspective. From the standpoint based on the perception of Eternity and Immortality, death is only one in a row of in numerous fatalities that make the universal trans-dimensional machinery of the Great Cosmic Weaver who creates and dissolves innumerable consciousness mixing his own essence and the essence of the Nothingness.

Now, I would engage in depicting a picture of death I gradually came to with a certain effort, and which I consider being the only mine, but which has a certain pattern that could theoretically relate to the other people’s cases, too. Death has four phases life flashback, physiological strike, pulling the soul, and dissolving conscience. Life flashback, a phenomenon known and mentioned in today’s already standard ideas of the process of dying, implies unwinding, that is, an accelerated retrospective of the memory contents. In other words, all memory contents are completely and comprehensively illuminated. The sufferer becomes aware of anything that he did in any way or anything that happened to him during his lifetime. In the unwinding life film phase, the longest sequences are the moments that caused imprisoning of a great amount of their life energy to the greatest extent. On that occasion, the sufferer is completely out of control over what he perceives. Those images have their course and dynamics which cannot be influenced by them. The dying person is a passive observer. Memory, since it represents modality of binding and modeling human energy into certain forms (images), irrevocably erases in those moments, it becomes broken up and dissolved, by which they are freed from the form of great strength that a man has immobilized during his life, bound and put it aside while not using the potentials which to a great extent influenced his susceptibility to blows of fate. That energy is released in this phase of the process of dying and all memories and impressions a human being had been collecting and sorting whole their life become taken away, confiscated. Memory images are like fruits that thinking plants called people to give. Some force takes that fruit for them, thus nullifying our absoluteness, self-determination of our conscience, the autonomy of actions and existence, while people usually do not have any alternative. That tyrannical, total and fatal force is only interested in that. The rest of a human being becomes rejected and left to scavengers of the Chaos Universe. We serve that force only to feed it with fruits of our lives, our most valuable and succulent parts our memory (energy forms which our conscience synthesized in interaction with derivative energies of the Universe). Mentioned force takes the consciousness enriched by the experience of life leaving empty containers, empty shells, larvae, klipots, what it cannot digest or what doesn’t suit its refined taste. 
The Great Cosmic Weaver, if I may name that force in that manner and define it arbitrarily, (in a magical way, based on analogies and associative frames which are inserted in my psyche by culture) is the giver and depriver of life, being’s freedom and consciousness. That is the entity that isolates parts of its own substance and lets them into the arena of an apparent cycle of free being which represents the Universe. Such action (weaving) is the essential element of everything that exists. The substance of weaving is the substance of light and consciousness. Therefore, consciousness has only one purpose of temporary autonomous existence (i.e. projection): to collect most of the unique impressions and memory forms, that is, the experience of existence for the unity from which it was extracted, projected in space. The question of why is it so is a mystery for me, but as it is so, then it is a fact for me just as day and night are the facts for most of us.

I named the second phase of the process of dying physiological strike. The physiological strike is the confiscation of physical and physiological elements of memory and corporal memories. In that phase, the sufferer’s body speedily and completely remembers all physical and physiological impressions it experienced during the lifetime: pain, hunger, itch, thirst, breath, pleasure, cold, heat, cramp, silence, noise, fear, asphyxiation, tickling, nausea, orgasm, dark, light, colors, etc. This phase of dying largely outdoes the previous one by the intensity of experiencing because physical and physiological impressions are more primary than all memory contents which relate to us as personalities. Just like memory images, corporal impressions, corporal and sensory experiences also bind a certain amount of energy which then also becomes liberated and taken away. Pulling the soul, as the third phase of the process of dying is a strong feeling of tearing your own being and it reminds of some forceful catapulting from the body. This more fundamental part of human being, let us call it the carrier of consciousness, astral body, and alike, becomes simply cast out by some strong force dislocated from the so-called crude energy, i.e. body, having wound up in a sort of an interworld ambient. The ambient has a whole range of kaleidoscopic, wonderful, and terrifying geometric sights and perspectives where directions as up, down, left, right, before, behind, attraction, reverberation, rest, motion, gravity, and alike, are wiped out. Then we lose basic directions of the space-time continuum. Having lost the ability to remember, thinking, feeling, and self-consciousness previously, we now become deprived of both space orientation and orientation which separates our being from the perceived ambient. At that moment, one truth takes a completely clear and unambiguous position (as many other truths, after all) and that is the truth that space is actually only a feature of perception, a feature of projection of consciousness.

Finally, in the fourth phase, our power of active perception becomes taken away from us. We enter rest, perceptive and active innocence. I named that phase dissolving conscience which represents the most tragic and the most painful experience, when the consciousness like a star that has approached the end of its life (after the explosive phase of a supernova), starts to fade out gradually and merges with the cold and dark of the Universe. When that phase comes, we lose ourselves and the power to perceive anything concrete. It is not even darkness. There are no those spectacular dizzy geometrical mega perspectives. What then appears on the mental screen of consciousness is an inarticulate and undifferentiated melting pot. Reality then loses any sense. Everything loses any sense. What only perceives that absurdity and what only participates in that is the absurdity itself, dull, blunt, indifferent, blind, deaf... There is no more passion, thoughts, feelings, wishes, will, or any intent. Consciousness becomes a drop in the ocean of inactive primordiality, a dreamer, substance. The only real thing is The Great Cosmic Weaver that creates the illusion of different forms and levels of reality. The only thing we can do is to play by the rules of that force, even when we want to escape the total scope of its activity. The Great Cosmic Weaver is ambivalent. He simultaneously helps and thwarts. Let us use it when he helps, and let us get away when he thwarts (this is the essential idea of Castaneda’s The Eagle’s Gift). Let us yearn, faultlessly yearn for freedom, but let us not hope for it. Let things go their own way while doing the best we can. It is the only thing we can do. Therefore, we can see how the impression of space is just one of the features of existence. Pursuant to that, motion is the feature of existence. If perception is the feature of consciousness, then existence is the feature of the projection of consciousness, of projection in space which is itself the feature of perception since existence is unimaginable without space as its fundamental condition. Only in the state of projection does consciousness exist, that is, if it exists, then it exists only as light and only as a derivation of that light. In the so-called non-perceptive state consciousness doesn’t exist. Paradoxically, existence is phoniness, nonexistence is the truth. Nothingness is the fundamental state of consciousness. Truth doesn’t exist, and if it does, then it exists as Nothingness. In any case, the truth is contradictory because it is not logical. Illusions are logical. Probably that is why we fall for it. Anyway, explanations are faulty by nature. Explanations cannot embrace the reality that is constantly somehow escaping from it. That is how truth escapes from us. An explanation is explanation and reality is the reality. What it has to do with one another? Explanations relate to us, and reality relates to itself; not to us.
Since the primordial and most natural state of consciousness is non-perceptive and thus non-spatial, timeless. We are in the very essence of the spot of the famous Leibniz’s monad. We are practically standing in the place for immortality. Our rest is surreal and we thus do not notice it. We think, or precisely, we perceive how we are willingly moving. However, that is essentially not so, no matter it is apparently so. Those are projections of light, 3D projections, only but projections. The truth is that nobody and nothing is moving. We are like atoms trapped in a grid-like structure of some zero dimension outside the Universe (which is only but a manifestation, precisely, total manifestation and projection). The fact is that everything that has been projected becomes de-projected once, that is, taken back to its original state. Additionally, there is no change of position because there is no size. Metacosmic grid-like structure of innumerable monads is our genuine ambient, metaphysical ambient.

From the perspective of the mentioned meta-cosmic structure, The Great Cosmic Weaver himself is irrelevant to value. If we are eternally standing still, if we do not go anywhere, then what we aim for (if we do not want our aims to be but projections, or illusions, the falsity of existence) is something that is coming to us from somewhere. We do not go for it, it comes to us and we wait. That means that the true aim implies the aim for something which in the grid-like structure has its superior, and I would say hyper-surreal (surreal in surreal) connotation, it has superior features, it is moving and it is not a monad. That slowly brings us to the sense of existence, that is, the sense of projection. One does not search for sense. The sense is daily and laboriously constructed. One searches for ground components of sense which are hiding in our ordinariness. As a man, I am so full of flaws that as my only virtue I can state only that laborious everyday work on building my life sense. The sense of life is the sense of death at the same time, so the effort made for the first is also the effort made for the second. That is why the question of someone’s sense is also the question of their life and death. From the perspective of absurdity or another person’s absurdity, the sense of my life can truly look absurd. At the same time, somebody else’s sense doesn’t bother me but I do respect those who are building and improving their sense, be they monsters. If monstrosity is the result of somebody’s effort aimed at building their own sense that is the fact that is worth respect. Absurdity is worse than sense whose fruit is a monstrosity, even consciously chosen monstrosity. If I, by any chance, lost my own sense, or if it crumbled, I would probably kill myself as the poor Otto Weininger since I could not take life without sense so I would play at the last card of building and/or the final forming of sense in my death. Death represents the exam of our never finished life building of our sense. That is the exam we pass or fall.

Translated by Sandra Šabotić
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Tuesday, April 24, 2018

Sigilizacija (autor Dorijan Nuaj)

U magijskoj praksi sigil predstavlja potpis sile koju angažujemo radi ostvarenja naše namere. Takođe, sigil je svojevrsni kompresovani, odnosno zgusnuti dijagram naše želje, namere koja je prati, sile koju angažujemo, okolnosti u kojima se ona ostvaruje itd. Dakle, sigil predstavlja i grafički izraz naše želje koju želimo ostvariti magijskim sredstvima. Sigil možemo koristiti bilo da ga samo zamišljamo ili ga iscrtamo u vazduhu, odnosno na papiru, pergamentu, ili ga pak urežemo u oblikovani vosak, odnosno metal itd. Ima nekoliko načina izrade i aktivacije sigila i o tome je dosta pisano. Ukratko, da bi sigil imao magijsku moć, mora biti prožet namerom operatora koja ga na neki način oživljava. Sigili imaju svoju upotrebu u talismanskoj magiji ali i u posebnim čisto mentalnim operacijama. Oni mogu biti deo talismana, ali već i sami po sebi, sigili mogu imati ulogu talismana. Obično se sigili, između ostalog, ucrtavaju na talisman a onda se vrši punjenje, odnosno magnetizacija talismana magijskom silom. Tu se razlikuju škole mišljenja, jer po jednima magnetizacija talismana vrši se uz pomoć sopstvene energije operatora, a po drugima, operator puni talisman odgovarajućom silom sa astrala, odnosno usmeravanjem astralne svetlosti. Po trećima to se istovremeno dešava itd. Dakle, sigil, bilo da je deo talismana ili je talisman sam po sebi, stavlja se u pogon uz određenu proceduru. Podsetimo se, magija je sva u pravilima i procedurama prožetih namerom i voljom magičara. Ista pravila važe i u magiji sigila.
„Opsesija i vibracija sačinjavaju osnovu svake magike koja se odnosi na transformaciju i materijalizaciju. Opsesivna ideja prevazilazi i poništava sve manje važne ideje. Sama ekstaza predstavlja rascvetavanje opsesije. Štaviše, vibracija podstiče ekstazu, što dovodi do emocionalne ispražnjenosti koju odslikava vakuumsko stanje. Svaki individualni duh u svojim najdubljim slojevima često posećuju skrivene opsesije koje su, kod prosečne osobe, sve zajedno zaklonjene ili skrivene od budne svesti. Magičari su neumorni u iznalaženju puteva za prizivanje ovih opsesija... Simbolički oblici ovih opsesivnih utvara ponekad se otkrivaju kroz jednostavan proces nesvesnog crtanja. Određeni oblik se stalno vraća u malo izmenjenoj, ali uvek prepoznatljivoj formi. Ukoliko se ovaj oblik uhvati i izoluje on se može pretvoriti u sigil i natopiti magijskom energijom... Ukoliko se ova opsesija potvrdi sredstvima seksualne magike, odnosno ako se nahrani lunarnim vibracijama, stvarno biće će se roditi iz dubina. Ono će dobiti čvrstinu na astralnoj ravni kao podsvesni misaoni entitet, a može čak i stvoriti svoj privid na materijalnoj ravni i postati vidljiv i za nepristrasne svedoke. Ovakav atavizam može biti izuzetno opasan i treba ga odstraniti čim se postigne cilj zbog koga je proces izazvan.“ (Kenet Grant, Alister Kroli i skriveni bog, Esotheria, Beograd, 1997, str 145/146)
Nakon ovog teoretskog uvoda možemo nastaviti dalje u pravcu obrazlaganja jednog specifičnog metoda animiranja sigila uz pomoć seksualne energije. Kao prvo, ne mogu reći da sam magiji sigila pristupio ničim izazvan ili vođen radoznalošću te željom čisto da isprobam radi li nešto o čemu sam prethodno toliko čitao. Tako nešto već samo po sebi osuđeno je na neuspeh ukoliko nije prožeto jasnom namerom. Mi često i ne možemo znati šta je zapravo naša namera dok se ne potrudimo da je prizovemo. Preispitivanje šta zapravo hoćemo i kako u to dodajemo našu nameru, jeste prvi i najteži korak. Bolje je sve raščistiti na početku nego se u hodu premišljati, jer kada volja stane, podsetimo se šta kaže Krolijev glasnik u Knjizi zakona: "If Will stops and cries Why, invoking Because, then Will stops & does nought. If Power asks why, then is Power weakness." AL, II:30-31.

Kako se to preispituje namera? Kako se ona zapravo otkriva i pokreće? Znam za jedan metod koji je kabalistički ustrojen i predstavlja meditativno-ritualni uvod u preispitivanje. Udubite se u samoposmatranje. Usmerite pažnju na svoje srce i utihnite um. Zamislite da ste sačinjeni od čiste svetlosti. Istovremeno, svetlost je svuda oko vas te dopire, ne iz jednog izvora, nego iz svih pravaca. Neka se unutrašnja i spoljašnja svetlost prožmu. Nakon toga, stvorite sliku i osećaj sjajne crvene lopte prečnika 10-15 cm na vašem desnom ramenu i dubokim glasom vibrirajte božansko ime marcijalne sefire geburah: Elohim Gibor. Neka vibracija prožme celo vaše biće, ali neka njen osnovni fokus bude na desnom ramenu. Potom prebacite svesnost na levo rame te u plavoj boji zamislite sličnu loptu vibrirajući božansko ime jovialne sefire hesed: El. Spustite onda pažnju u oblast levog kuka gde ćete u mašti stvoriti loptu smaragdno-zelenog sjaja vibrirajući božansko ime venuzijanske sefire necah: IHVH Sabaot (ime IHVH, nama pogrešno znano kao Jahve ili Jehova, izgovara se spelovanjem slova jod-he-vav-he). Zatim na desnom kuku obrazujte loptu narandžastog sjaja merkurovske sefire hod čije je božansko ime: Elohim Sabaot. Potom malo više iznad glave stvorite loptu beličastog sjaja za krunsku sefiru keter čije je božansko ime: Ehejeh. Dalje, u visini desnog uha uha je lopta izrazito tamno-teget, gotovo crnog sjaja, čija je priroda saturnovska, a predstavlja sefiru binah kojom vlada božansko ime: IHVH Elohim. Nasuprot tome je sefira srebrnastog sjaja stelarne prirode - hokmah, a čije je božansko ime Jah. Sada se svest spušta u visinu srca gde je smeštena solarna sefira tifaret sjajno-žute boje, a čije je božansko ime IHVH Eloa ve-Daat, a potom odlazi u genitalnu oblast gde se nalazi ljubičasta lunarna sefira jesod imenom: Šadaj El Haj. Naposletku, svest se spušta među stopala gde se nalazi sefira malkut, zemaljske prirode, čije je božansko ime: Adonaj ha-Erec. Malkut karakteriše mešavina boja, ali jednostavnije je zamišljati je u beličastom sjaju poput ketera.
Drvo života, podsetimo se, sačinjeno je iz tri stuba: levi koji predstavlja stub strogosti (Mars), desni - stub milosti (Jupiter) i srednji koji predstavlja ravnotežu. Preslikano na čoveka, stub strogosti je na ljudskoj desnoj strani, a stub milosti na levoj. Stub milosti je beo ili plav, a stub strogosti je crn ili crven. Stub strogosti pripada Suncu a stub milosti Mesecu. Stub strogosti je povezan sa procesom mesečevog pražnjenja, a stub milosti sa njegovim punjenjem. Keter je mladina, jesod uštap, a tifaret polovina, bilo da je mesec u porastu ili u opadanju.

Ovime smo, u energetskoj strukturi našeg bića oživeli načela kabalističkog Drveta života i prizvali određene sile u središta koja smo za njih otvorili. Kada smo sve ovo postigli, ostajemo da u mašti održavamo sliku našeg bića sačinjenog od svetlosti ali koje je određeno svetlećim loptama koje smo u imaginaciji stvorili. Tek sada, kada je sve ovo uspostavljeno, zapravo stižemo do tačke kada preispitujemo sebe šta zapravo hoćemo. Iz iskustva znam da su najbolje želje one koje se tiču unapređenja nekog našeg svojstva ili prevazilaženje neke prepreke. Na primer, hoću da budem odlučniji, hrabriji, harizmatičniji, mudriji, sposobniji za nešto, da prevaziđem neki strah, nemir, ograničenje ili učinim sebe otpornim na uticaje drugih ljudi itd. Takve želje, budući evolutivne, uvek imaju podršku dubljih slojeva bića. Ko pomaže sebi i bog mu pomaže. Želje koje uključuju naše kaprice, uticaj na sudbinu drugih ljudi ili stvaranje određenih okolnosti vezane za naš egocentrični osećaj, nisu dobre želje. 
Kao prvo, otkrijmo je li naša želja u skladu sa prirodom određene sefire? I da li je uopšte u skladu sa voljom više sile? Konkretno, zamislimo šta tačno hoćemo a zatim tu sliku pretvorimo opet u malu svetleću loptu i pustimo je da sama odabere hoće li prevagnuti na levu ili desnu stranu našeg bića, ka stubu milosti ili stubu strogosti. Tako ćemo znati kakva je priroda naše želje i znaćemo koje sile da prizovemo ne bismo li je ostvarili. Ukoliko lopta teži haotičnom kretanju, ide gore, dole ili teži mirovanju, odnosno potamni ili se deformiše, to je indikator da naša namera nije usklađena sa božanskom namerom, odnosno da želje naše niže duše nemaju podršku naše više duše. Takođe, još jedno znamenje tog nesklada jeste i pojava kakvog iznenadnog ometanja ili buke u prostoru gde ovo radite. Ukoliko se to desi, pred vama su dva puta: da odustanete od te želje i poželite nešto drugo, ili da istrajete te pokušate da pridobijete podršku vašeg dubljeg bića za vaš naum, tako što ćete u imaginaciji posve ovladati ponašanjem vaše želje (kojom, setimo se, mentalno baratate u obliku svetleće kugle unutar zamišljene energetske strukture vašeg bića po ugledu na dijagram Drveta života). Sam napor uložen u pripremne meditacije a naročito ovladavanje eventualno neposlušnom loptom želje, u neku ruku rezultira promenom u vašem sagledavanju čitave situacije oko vaše želje, bilo da se ona osnažuje i učvršćuje, bilo da se ona sama menja ili potire.

Sve što sam naveo potrebno je vežbati danima pre nego što pređemo na sledeći korak, a to je pokretanje namere. Pre toga imajmo na umu božansku prirodu namere. To je sila koja nas pokreće, koja jeste ali i nije baš sasvim deo našeg bića. Mi smo prožeti božanskom namerom baš kao što smo prožeti svetlošću koju smo zamišljali u prvom delu priprema. To što postojimo,  živimo i umiremo, izraz je božanske namere, čiji delić mi prisvajamo i iskrivljujemo ga procesom održavanja naše svesnosti. Čitav trik sa mobilisanjem namere jeste da se naše delovanje prožme njome, a to se postiže kada našu želju, koju smo u mašti pretvorili u oblik svetleće lopte i pustili je da sama odabere kom stubu pripada, sada vratimo u oblast tifareta i izložimo je snažnoj svetlosti iz oblasti ketera uz inkantaciju formule: Ehejeh ašer Ehejeh (ja sam onaj koji jesam, a što se stalno ponavlja i odjekuje kao mantra, onaj koji uvek jeste). Tako prožeta želja širi se i sa vibracijom formule ispunjava čitavo naše biće i ide dalje ispunjavajući univerzum. Potrebno je ovo dobro uvežbati pre nego što se krene na sledeći korak. U suštini, vi ste vašu nameru ugradili u božansku nameru, odnosno uskladili vaše delovanje sa onim što nazivamo Božjom voljom. Ukoliko svetlost iz ketera savršeno obasja našu želju smeštenu u tifaretu, odnosno ukoliko to sasvim jasno vidimo u imaginaciji i osetimo u telu, to nam je potvrda da je naša namera pokrenuta, i to ne naša svesna namera, nego ona iz najdubljih slojeva našeg bića. 
Kada smo savladali prethodne korake, tek onda pristupamo izradi sigila. U suštini, sigil radi na osnovu energije koja je u njega uložena. Dakle, ovim metodom ne izrađujemo talisman, a pogotovo ne za nekog drugog, nego se usredsređujemo samo na izradu sigila čija je svrha da zadovolji neku našu potrebu ili želju. Zato ćemo jasno u slikama formulisati šta tačno želimo, a potom ćemo slike iz mašte pretvoriti u određene pojmove, pojmove u reči, a reči u funkcionalne simbole koji će obrazovati izgled sigila. Da ponovim, želju smo isprva pretočili u svetleću loptu, pustili je da odabere levu ili desnu stranu, a onda u imaginaciji razvili jasne slike ispunjenja želje. Na primer ako smo poželeli biti odlučniji, zamislićemo sebe u situaciji kada tu odlučnost iskazujemo itd. Potom smo slike pretvorili u pojmove koji sadrže i detalje prirode sile leve ili desne strane (na primer, jedan od tih detalja može biti oblik geomantijske figure Puer koja odgovara prirodi sefire geburah, ukoliko se naša želja tiče vitalnosti, snage, hrabrosti, konflikta itd). Naposletku, našu želju uobličavamo u reči, odnosno u jednostavnu izjavnu rečenicu. Ta rečenica čak i ne mora biti gramatički ispravna a može biti uobličena na bilo kojem jeziku, živom ili mrtvom. Najbolje da to bude na jeziku koji vam je blizak, nevezano da li je to vaš maternji jezik ili neki drugi. Kada ste uobličili rečenicu, odnosno vašu izjavu, sada tom iskazu date estetski, simbolički izraz. Taj izraz je zapravo sigil. On mora biti jednostavan jer će biti potrebno zapamtiti njegov oblik. Takođe, vaš iskaz mora biti sveden na jednu jedinu formulu, odnosno reč, koja zapravo i ne mora imati nikakvo značenje, ali koja predstavlja vibraciju vaše želje pretočene u sigil. To je konačni proizvod kojim operišete: oblik i glasovna formula. Kada ste došli do toga, naučite napamet i jedno i drugo i neprestano mantrate ili vibrirate tu formulu, izgovarajte je na više načina, zamišljajući sigil koji ste stvorili. Ovaj period nazvao sam inkubacijom, kada više ne mislite na želju nego na sigil i formulu.
Sledeći korak predstavlja aktiviranje sigila, za šta vam je potrebna energija seksualnog uzbuđenja. Ukoliko nemate osobu koja će vam poslužiti kao pomagalo, odnosno koja će preuzeti ulogu seksualnog objekta, onda budite kreativni. Osoba koja igra ulogu seksualnog fetiša u operaciji aktiviranja sigila, zapravo predstavlja kontejner uzbuđenja, čija je svrha da potakne vaš libido. U tu svrhu, na telu te osobe iscrtaćete sigil, a zatim ćete pristupiti tzv predigri. Pre nego što pristupite predigri izgovorite formulu poslednji put, a potom potisnite sve misli. U trenutku kada pristupate polnom činu fokusirajte se na sigil koji ste iscrtali na koži vaše partnerske osobe. Dakle, polnom činu pristupite tako da vam sigil na telu partnera bude uvek ispred očiju. Gde će to tačno biti, zavisi od vaše kreativnosti i komocije. Ukoliko vas neko oralnim putem uzbuđuje prilikom tog čina, onda joj nacrtajte sigil na čelu (eto, može i tako). Važno je da sigil upije psihičku energiju vašeg seksualnog čina. Na talasima seksualnog uzbuđenja vi ćete rastvoriti svoju svest u sigil. Ne mislite ni o čemu, a seksualnom činu pristupite potpuno prazni. Upravo je ta mentalna praznina onaj bunar iz kojeg proces ostvarenja želje crpi energiju. Trenutak vrhunca neka bude ispunjen sigilom. Na kraju ćete izbrisati sigil i zaboraviti formulu. Više nećete misliti o tome, niti o vašoj želji. Zapravo, ništa nećete raditi. Period nakon toga neka prati potpuno odsustvo bilo kakvog rada na sebi, meditacije, rituala, čega već. Najbolje bi bilo slobodno vreme ispuniti aktivnostima koje nemaju nikakve veze sa onim što radite u magijskom smislu. I tako će biti sve dok se želja ne ostvari. Ukoliko želja ne počne da se ostvaruje ni nakon mesec dana, ponovite sve još jednom. Ukoliko ni tada ništa ne bude, zaboravite na tu želju i poželite nešto drugo. Čak ni tada to neće značiti da je vaša želja propala, jer se može iznenada ostvariti nakon dugo vremena, ali neka period između dva uštapa služi kao kontrolno vreme. Operaciju započnite kada je mesec mlad, dakle u ranoj prvoj fazi, a ritual aktiviranja sigila neka bude neposredno pred uštap. Nakon toga u dokolici čekate novi uštap. Otprilike, za sve imamo negde oko dve nedelje priprema i četiri nedelje čekanja. Ovo bi predstavljao idealni vremenski plan, ali to su samo neka moja pravila, odnosno pravila koja sam usvojio za ovu vrstu rada.

I za kraj još par napomena. Nije neophodno koristiti seksualnu energiju da bi se sigil aktivirao. I kao što sam već naznačio, nije vam neophodan partner, već to može biti i vaša desnica ruka, odnosno urna ili neki drugi objekat. Možete sebe dovesti u stanje praznine i na razne druge načine, recimo onako kako je praktikovao recimo Ostin Osman Sper. U tu svrhu proučite njegovu pozu smrti (The death posture).