VVVV MSS

VVVV Synopsis
VVVV is an ethos, worldview and esoteric praxis focusing on expanding
and developing our primordial and natural latent faculties, fortifying
personal power, and restoring a measure of authentic freedom and
vitality.
This is accomplished in a series of practical steps whereby the
practitioner learns, evolves and grows through action (doing) and
personal direct experience. Identification of results is accomplished
through genuine (real) apprehension of phenomena.
For these reasons, the single best criteria for an interested and
inquiring individual are self-determined, personal results using the
praxis. These results directly inform the intuitive drive to tread the
VVVV path.
The ethos may be described as being antinomian and heterodox
(running counter to constraining indoctrinations), and so shares
elements of the Left Hand Path, which yields an alive, sensual, wild,
individuated and energetic aspect of living.
Co-nexion (a kind of connectivity) is made with aspects of the Right
Hand Path that are sustaining to self, kin and flourishing, vibrant life on
Earth. This produces a beautiful and sustaining existence.
However, VVVV recognizes the relative, abstract and ultimately false
nature of such handed classifications. These RHP and LHP are
anthropomorphized attributions, human moralistic forms, which
ultimately constrain and inhibit experience, power, and purpose.
VVVV develops the will, character, and competencies in the immaterial
and material domains. Experiential steps on the path reflect degrees of
metamorphosis, refinement, skill and personal excellence that increase
self-determination, vitality and ease.
The intellect is utilized and provided with a worldview model that
addresses larger questions concerning reality and existence.
A pragmatic, stripped, down, essential, empty-handed methodology is
used that is free of the dogma of indoctrination and imposed hierarchy.
Modern un-numinous (dead) ritual, mythos and vocabulary are

deliberately avoided to avoid preconception, intellectualization instead

of direct experience, and projection.
As the praxis becomes habituated, there is a tendency to cultivate
connectivity with like-minded individuals, observe intentions manifest,
experience liberation and a natural vigor, and an understanding that
aids in preserving the Earth and its natural, feral, free, primordial
currents. These currents are brought in to individual and personal daily
living.
Gradually, direct perception reveals that the division between
immaterial and material domains is yet another human abstraction.
Ultimately, changes accrue such that a literal shift in the experienced
world of the practitioner arises, a consequence of the creative motive
force within.
As events transpire, the individual enters the arena of world creation in
both material and immaterial domains. Creation of material from
immaterial form and vice versa occurs, and an understanding of the
larger connectivity and structure that supports reality is gained.
A Path View
Choosing the VVVV path is not for everybody. It requires grit and
determination, consistency, some degree of intellectual acuity, and
value placed on personal transformation and illumination through work
(deeds). It is not the choice of the intellectualist, ruminator, or
armchair enthusiast.
Those that enjoy accomplishment secondary to challenges will
inherently have more success, for this is real. It is not a game or a
diversion.
Rather, it is an authentic praxis, where the focus is on the kind of
learning that occurs through personal and direct actions, as opposed to
something read or emulated by virtue of groupthink, appeal to
authority, or some notion of credentials and hierarchy.
In order for this to occur, regular (daily) and direct use of the wyrd is
suggested. Without effort made on a regular basis that is reflected in
actions, little headway is made.
A general overview of the praxis is as follows.
First are methods used to acquire a particular form of concentration
that facilitates an awareness of the immaterial domain. This manner of

focused attention has atrophied in the modern world and is now a

largely dormant skill.
A certain opening in perceptual ability is developed. This provides for
a sensing that facilitates interactions within the immaterial domain.
The experiences encountered are devoid of fantasy and imagined
distractions.
Rather, they are simply what is truly and authentically there and
experienced by the individual self. Emphasis is placed on direct
apprehension, while avoiding fantasy, fluff, and make-believe.

Next are death praxes that destabilizes certain detrimental, limiting

forms within the self. Awakening an awareness of death and its
necessary counterpart, creation, is a fundamental aspect of expansion.
The release of existing structures within the awareness and their
dissolution into void provides the space for more vital, authentic, and
transforming forms and currents. This is the beginning of the magnum
opus, personal expansion in an evolutionary sense.
There is cultivation of the self as an aperture, an opening, through
which immaterial forces or forms are presenced, or permitted to
become present. This is done as a means to discovery as well as a
necessity for further immaterial operations.
The practitioner begins to appreciate the location of emanations from
the immaterial impinging on the physical world, and the body is the
starting point. Methods are utilized to understand and apprehend the
physical corpus as an interface between material and immaterial
domains.
After this, there is an isolation and dissolution of certain deeper
indoctrinated or learned constraints to self-determinism generally, and
the ability to dispose of them. This has several outgrowths.
First, an examination of the hidden constraints in day-to-day living
occurs. Subsequently, the perception of ways in which this may be
pragmatically altered to a more vital, passionate, alive, and intense
existence is enhanced. Excision of constraining impositions
accentuates the competencies in operations in the immaterial domain.
This leads to a deeper connectivity with life purpose, path, and ones
life as art, a creative act. The dilation of self that occurs paves the way

for changing material living if desired, and opens the conduit between
immaterial and material forms.
The work that follows involves the identification of certain fundamental
forces that operate within the human experience of the cosmos, and
the ability to utilize them in kosmogonia, or the act of creating worlds.
An apprehension of the connectivity and framework of reality occurs,
and the interplay between authentic will, intent, and immaterial and
material spheres (immaterial to material form and vice versa). These
are first brought into awareness in the context of individual, selfdetermined life, and then expanded to the larger sphere.
Connections are made in an understanding of the Earth and our
purpose here as defined by each of us, and its contrast with present
conditions. An experiential understanding of certain aspects of our
reality is developed. In these steps, a discovery of and connectedness
with certain others occurs, which grows into solidarity in purpose that
benefits our future.
VVVV Terminology and Glossary
The reason for the particular terms used grows more evident through
pathei-mathos. There are a variety of rationales for their presence in
this praxis.
This lexicon is used to avoid the distracting and multiple definitions
associated with many terms in modern use. These ambiguities lead to
confusion, unproductive debate, miscommunication, and exercises in
intellectual abstraction.
Furthermore, the challenge in some concepts presents a screen, an
obstacle to those lacking certain character traits necessary in this
path. The lack of these characteristics tends to be (but is not always)
associated with a simple inability to extract themselves from their
worldview and channels through which they interact with the world.
This extraction is necessary to engage with the immaterial domain.
Some necessary traits include resourcefulness, discipline, self-reliance,
a certain mental acuity, and perseverance, and most importantly, the
knowing achieved through deeds. Without these characteristics, it is
unlikely the practitioner will travel far in the praxis, as they are
required in the facile use of the VVVV vocabulary.

An example of a common disruptive and derailing trait is complete

reliance on, and even deification of the existing intellect within the self.
Unfortunately, when the awareness focus (centrum) is placed in this
compartment, a loss of certain perceptive experiences and interactions
of the vital, alive, and e-motive variety occurs.
Thus, the preoccupation with analyzing, judging, comparing, and
categorizing and other busy mental operations using existing
paradigms immediately remove the awareness from living immaterial
current and forms. This single feature of the western culture has a
tendency to create a more anemic life relative to alternatives that
exist, as the intellect is viewed as the privileged device through which
to operate at all times.
Vocabulary has a way of cementing modes of consciousness, or ways
of experiencing and interacting with the world. The modern western
and esoteric vocabularies support an un-numinous experience of life,
as there is little conception of direct apprehension of the immaterial.
The terms and concepts are lacking to facilitate and enhance this
actual apprehension.
However, when a thing is named, it resolves from the background, and
stands out as defined, increasing its perceptible form where one was
less visible before. This represents a shift or a change in reality. Hence,
the magic in names.
The intellect and the authority it is granted (who knows more) provides
for hierarchies based on these mental operations that also interfere
with receptivity of the immaterial in any direct way. This dispensation
with pre-existing terms and their associations provides for flattening of
this disruptive hierarchy.
Thus in interacting with the immaterial, a vocabulary is necessary to
avoid entrapment in both existing egoic hierarchies (i.e. learning from
scratch), as well as stripping the current associations with terms away,
to use labels that identify more essentially, more fundamentally, and
more consistently, things normally hidden.
VVVV concerns itself with opening a different set of senses and
operations that experientially impart a new way of being which can
only be described as more intense, alive, pro-pulse-ive, etc. In turn, its
vocabulary supports this beingness.
One will find the lexicon used here is old, emerging from original and
archaic language where the fullness, the richness, the essential
aspects of the terms was to be found. These more essential terms or

word roots were frequently more connected with vital, living, sensed
meanings that are more aligned with the VVVV ethos than their husks
that exist in common use today. Over time, their content was
deranged, warped, pigeonholed, devitalized, distorted, or simply
replaced with substitute definitions. The words suffered and lost some
or all of their power. Thus, a return to this earlier language is, in some
ways, utilized here.
The definitions provided include certain nuances that are relevant or
unique to this praxis. Some terms or roots are derived from Sanskrit,
Greek, Old Norse, and the like, as well as a few coined or popularized
via other esoteric paths.
Abstraction: having the attribute of being removed from direct
experience and pathei-mathos, a product of intellectualization removed
from personal apprehension and devoid of vital, living character. Often
connected with a magian or hierarchal worldview.
Advaita: non dual, not two. Here often used to describe the state of
where the self lacks immaterial forms, entities, and currents with
desires, striving, or resistances, repelling. Also relates to consolidated,
heavy (material) forms and the artificial or arbitrary nature of their
separateness in space and time.
Antinomian: opposing, being free of, or denying current and more
widespread morality or belief.
Antar: literally, to be among or between, here in reference to the state
of dilation, receptivity, or openness of the self-nexion such that the
experience of the numinous is apprehended.
Centrum: the center or focus point of awareness.
Chorei: the sequence, or stages of a path that provoke change.
Ciere: the transfer or flow of immaterial currents or forms through the
self-nexion.
Current: a fluid flow of energy that lacks more concrete or immobile
form.
Co-nexion: an immaterial and essential connection between nexions
whereby they are shared.

Congruence: here, fitting, being aligned, having the attribute of

harmonics, in phase, resonant, usually in the context of authenticity or
guna.
Dheu: dissolution of constituent parts, or a death.
Emanation: here, radiation of energy or force from a focal location or
form.
Essential: relating to the essence, or vital substance, current or form.
Gadaban: one who is fit, strong, competent in an authentic and
adaptive manner devoid of pretense. Here, used to denote a certain
degree of achievement or competency.
Guna: life direction, in the sense of a path or a string, conventionally
viewed as starting prior to conception. Here, congruence in life path
and deeds with authentic, vital immaterial currents emanating from
the self-nexion, sans pretense.
Hairesis: the ability to choose, related to archaic heresy, aimed at
increasing access to deeper and more authentic currents and forms
within the self nexion and material plane conduct (self-determism).
Heterodox: opposing or in contrast to what is orthodox, conservative,
and usually constraining.
Hexis: a fundamental state of both having a certain fundamental and
essential aspect, as well as the aspect possessed, here used in relation
to vital and immaterial forces possessed by or inhabiting material
forms.
Illumination: brought into light, related to the light-bringer and
luminosity, etc. An often (but not always), sudden comprehension and
revealing of insight or understanding previously concealed or unknown.
Immaterial: not of the material domain, or unable to be ascertained
using the conventional five senses or objectively measured or
quantified.
Immaterial Forms: immaterial phenomena having a more solid and
persisting quality and structure through time, in contrast to immaterial
currents.
Incarceration: here, a resistance to movement, or entrapment, of the
centrum.

Interrogation: questioning, usually in some detail, to gain specific

information, here used as a sequential methodology to illuminate
oblivionized aspects of the immaterial domain and render them
detectable in the awareness.
Kosmogonia: creation of the cosmos, used here as creation of a
personal experience of the cosmos, having an inspiring or artistic
generative element, as a deity or artist creating.
Lucentiary Forms: immaterial forces having fundamental roles in the
human experience of the cosmos and personal reality, the interaction
with which pulls towards illumination, as a Luciferic conception.
Luctare: internal struggle or conflict, experienced as tension,
inauthenticity in its varied expressions, pretense, avoidance, internal
(and often external) obstruction, and leading to diminution of personal
power, ease, genuineness, and effortlessness. Luctare often is the
result of incongruent or conflicting elements of slitanan and may be
experienced and detected in antar.
Material: of the material domain, able to be detected, quantified and
measured using the conventional five senses.
Magian: an essential aspect of Western culture embodied by reverence
for material accumulation, an imposed fear of loss or instability which
the oligarchy manufactures to create adherence to a producer identity
in those governed. This producer identity aims at providing the
oligarchy with a means of accumulation in exchange for protection
from the specter of that feared. A hierarchy is thus created
surrounding accumulation of goods and the ability to do so, leading to
ongoing resource depletion and detriment to future, global wellbeing
and life.
Nexion: an opening through which the immaterial is presenced in the
material domain and may be perceived.
Noein: to perceive through the mind, here describing direct perception
through the self-nexion, used in reference to obtaining guidance in
conduct, choice, or path.
Novus: one in the process of entering into a state of transformative
change via a praxis.
Numinous: having the attribute of immaterial that may be perceived,
here used as often having attributes of being e-motive.

Oblivionize: create as if it never was, often used here in reference to

the tendency of consciousness to enshroud or cloak previously
experienced immaterial items in invisibility to the centrum, often a
function of resistance.
Pathei-mathos: learning through suffering, here used in the sense of
learning through the challenge of direct experience and deeds, as
opposed to an intellectual, abstract, and more superficial form of
learning using the intellect alone.
Plexus: a network, used here as one containing alive, vital currents that
connects, as found in a network of nerves, that serves to connect
individuals or parts into a larger whole.
Praxis: a practice involving acts or deeds towards a purpose or aim.
Presencing: the appearance of the numinous through a nexion.
Pretense: a subtle form of pretending, falsehood, or inauthenticity,
here additionally implying the more genuine, primordial, ex-static or
vital forms and currents are excluded.
Resistance: opposition, a conflicting force, pushing against,
incongruent, here also used in describing a repelling force in the
immaterial domain.
Self-Nexion: an aperture or void within the self that may function as a
nexion and house or act as a conduit for immaterial forms and
currents.
Skempta: mirth or amusement, here used as a device not only for
enjoyment but as a means to extract and free the centrum from
undesired incarceration within immaterial forms or currents.
Slitanan: cut up or in pieces, fragments, or splinters, here used
referencing the state of experiencing colonial consciousness (more
than one immaterial form inhabiting or transvoking through the selfnexion and perceived as selves, or aspects of the self).
Tapu: that which is forbidden or taboo, as founds in tribal social groups,
used here to identify constraints to an ability to choose between
options.
Radix: refers to a root, or that which grounds, anchors, here used as
associated with a foundation within a larger body such as larger

groups, the Earth, or the cosmos, as well as consolidation of the sense

of self as individual from a more fragmented state.
Vital: having the attribute of being alive, here also denoting dynamic or
changing, e-motive, ex-static, or pro-pulse-ive.
VVVV Chrei
This is the basic framework of the VVVV path. Individuals may have
variation between or among these steps and in progressive direction. A
realistic timeline for competency in these areas is from 6-25 years.
Centrum
Develop the necessary concentrative skill to operate in the immaterial.
Fortify, strengthen and stabilize the self prior to further practica.
Understand and recognize physical cues indicating immaterial
receptivity and openness. Remove the psychic censor and interfering
aspects of the intellect.
Self-Nexion
Open the required receptivity, antar, to operate in the immaterial.
Learn the use of the body as a sense organ for immaterial empathy.
Become acquainted with death as necessary aspect for antar.
Cultivate the skill of stabilizing the self for immaterial operations.
Achieve an experiential understanding of shards of self and colonial
(multiplicity) consciousness. Recognize immaterial current and form
from direct apprehension. Begin to authentically interact with
immaterial forms and currents in a manner devoid of pretense.
Tapu
Recognize and, if desired, eliminate indoctrinated and enforced
constraints and limitations obstructing a vital existence. Examine, and
glean from pathei mathos to the extent possible, consequences and
gains of individual freedom, and their direct connection with material
domain deeds. Establish foundation of self-determinism and direct,
personal understanding of self-deification principles as a prerequisite
for kosmogonia.
Dheu
A deliberate self-dissolution en route to morphosis. Develop direct
apprehension of skempta in praxis. Dissolve aspects of prior identities
and forms to create space for transformation in being. Understand and
experience immaterial aspects connected to conceptions of
compassion, empathy, nourishing, predation, vampirism in the
immaterial and material domains where appropriate.

Novus
Entrance into a new awareness and being-ness. Expand kosmogonia in
life as art focusing on the creative principle in immaterial and material
domains. Explore the foundations and practicum of vitality in daily
living. Promulgate authenticity and vigor in guna and daily experience
and deeds. Understand and cultivate pathei mathos surrounding life
purpose.
Material Form
Develop a pragmatic understanding of the interplay between the
material and immaterial. Directly apprehend and understand
immaterial current or form in material world. Develop an experiential
awareness of the effects of body physiology on immaterial operations.
Further cultivate kosmogonia through deeds furthering material
presencing of guna and a pragmatic conception of hexis.
Lucentiary Forms
Sense and interact with certain fundamental immaterial forms and
forces that create the basis of physical reality and experience. Acquire
a practical understanding and experience of the fabric of personal
reality.
Gadaban
Fitness, comfort and proficiency within the immaterial domain in its
expression in guna. Authentic manifestation of guna in the material
domain. Becoming in full expression.
VVVV Centrum
Operations in the immaterial, as well as those in the material, require a
measure of focus. Focus is necessary for activity that is not habitual,
synthesized, or instinctive, regardless of the activity type.
In developing the skills necessary for operations in the immaterial
domain, strengthening the centrum, awareness point, or location of
conscious focus, is necessary. The centrum is the lens though which a
certain fundamental, natural and magical kind of perception occurs. It
is also the conduit through which generative outflow occurs.
The awareness point functions as a connecting device, helping to
establish a co-nexion (a particular kind of connectivity). The extension
of attention towards an item tends to create an interaction with it. The
quality or nature of this interaction will vary, depending on the item, as
well as the nature of the attention, focus, or intention.

The will is necessary to discipline the awareness point and control it

voluntarily. Various psychological, psychic and immaterial influences
will impact the ability to direct the awareness point. In some cases
there is little to no voluntary ability to place the centrum on an item. In
order to direct the awareness point and interact with the immaterial,
this particular aspect of the will must be strengthened. Importantly, it
becomes necessary to be willing to release ones hold on self-contents.
There will be times when the immaterial will be resisted or found to be
extremely destabilizing. During these times resolved control over the
centrum can be invaluable to engage or disengage.
The centrum also functions as one of the layers of the self-nexion, that
is, the door between the immaterial and material domains. It
contributes to the separation of the self viewpoint from the cosmos. In
this way, it serves to an extent as a minor gatekeeper between the self
and both material and immaterial interactions. These interactions may
be of the preferred, neutral or resisted resisted variety. For this reason,
ease in voluntary control over the centrum is not just desirable, but
necessary in a practicum such as this one.
Centrum Praxes
Outcomes: cessation and purposeful release of both mental noise and
desire/resists (charge) that is necessary for further praxis, will
development, some increase in personal power, and some
consolidation of the sense of self.
I. Pick an object. Describe it in detail, out loud and continuously, for
10 minutes by the clock without pausing. If attention drifts to
another item, deliberately let go of the lock, sharpen the focus on
the intended object to find details that were not visible before.
Interesting or beautiful objects are less taxing. Here, the centrum is
split between the objects details and the formation of words.
II. Count to 10 while inhaling into the abdomen while expanding the
abdominal cavity. Count to 10 while inhaling into the chest and
expanding the chest cavity, as a continuation of the abdominal
portion of the inhalation. Count to 10 while exhaling from the chest
while collapsing the chest cavity, and count to 10 while exhaling
from the abdominal cavity as a continuation of the exhalation.
Continue for 10 minutes by the clock without stopping. Deliberately
let go of inadvertent centrum locks during this praxis. Here, the
centrum is split between counting and the air flow and movement of
the chest or abdominal cavities.
III. Repeat a discrete physical movement to a 10 count. Examples
include pronation and supination of the hands, running steps, situps, stretching, etc. Breathing should be coordinated with the
movement in a repeating fashion. Continue for 10 minutes by the
clock without stopping while repeating the movement and the count

out loud. Deliberately let go of inadvertent centrum locks during this

praxis. Here, the centrum is split between counting and the physical
movement.
IV. Similar to II above, except on exhalation, create a vibrational tone
that is held for the duration of exhalation. Finish the tone in a firm,
decisive manner. The counting is similar to II above. Each new
exhalation may have a new tone or the same tone as prior
exhalations. The centrum is split between counting and opening the
glottis and expelling air to create a noticeable vibration that
resonates within the physical body. (This praxis overlaps with
dilation of the self-nexion.)
VVVV. Death
Modern Western living tends to induce death amnesia, a civilized and
numb death deletion from the awareness. This leads to distortion, a
fabricated, fanciful make believe towards a sublimated, assumed,
absurd immortality. Death (entropy, decay, void, loss) occurs daily with
life as a function of time and/or movement: change. It is useful to
reframe change to impermanence (Buddhism).
The continual loss of present state, each momentary grain of sand
dropping to the hourglass base, is at once impermanence (death)
segueing to the next new living moment. This is the seed of a new
reality frame. The moment past decomposes in its tomb. In the
moment, moment-ous, is the dynamic fusion admixing death and life
in a single crystallized point, the experiential flux of primordial current.
Thus among different personal and other nexions (Myatt), there is a
constant flux, a shifting of tides, from accrual to loss to accrual in a
complex, web-like interplay among many lines, a tapestry of
overlapping and chaotic morphosis, coalescing and dispersing, is-is
not, that is the true buttress, the true framework and ground
substance of the illusion of permanence (or Maya, Hinduism). This view
if these polarities, this duality, this distinction between loss and gain, is
also an abstraction, false, constructed, as each is an outer form, a
partial aspect of what is there yet inaccessible (duality, Hinduism,
other). Thus we see separate facets, aspects, faces of continua.
The loss of death awareness carries with it the loss of the
expansiveness, the open-ended freedom of new reality frames, new
life. The clinging attachment (Buddhism) and the resistance to loss,
the addiction to the false, fictional solidity of very slow or predictable
flux, aborts the gestation of the lush and vigorous vitality of novelty, of

unknown new creation and new reality, of the rebirth and

metamorphosis of the self.
It is this self-induced stasis, this in-stasis, that amputates the currents
of living, vital forces from the self awareness. Ex-stasis (ecstasy),
movement, flux increases these currents. Resolving death awareness
into the consciousness, unearthing it from the anesthetized myopia of
the magian (Myatt), brings one out of stasis into ex-stasis. Daily
confrontation with death is necessary as deliberate praxis, the
authentic engagement with loss of self and/or all else, as with it comes
the flower, the palpable vitality of the living, dynamic, serpentine
current of life (kundalini, Tantra, or lakashim, ReinHagen).
Experiencing away the mourning, enduring the suffering of departure,
bears the fruit, the precious treasure, of rebirth in new form.
Death Praxes
Outcomes: non-attachment, self-determinism, freedom, increased
power and control, fearlessness.
A key attribute of success in various death praxes is removing
expectations and dropping memes related to what should be. Results
may be unexpected.
I.

II.

Locate items or forms that are considered neutral or those

mildly desirable. Direct the centrum to the immaterial form,
current, or entity associated with the utter loss and possibly
sadness of the item (disintegration from the self). Experience
the emanation of this death fully, to a reintegration of a new
self devoid of its presence, and the freedom and fearlessness
that accompanies the new self. Shift the centrum to items
having more desirability and value and repeat the process,
each time experiencing the death and letting go of the item
(dis-integration) and the emanations attached to the
transition, though to re-integration and presencing of the new
self. Proceed to items deeply loved and attached to. It may be
necessary to proceed slowly and with caution to preserve
stability of a functional self, so take care.
As I. above, but begin by placing the centrum on the self
nexion using the material body. (The method is used in
dilating the self nexion but is discussed here as there is
overlap with death praxis.) Locate regions within the body
that gravitate or magnetize the centrum (feel different, stand
out) and allow their emanation fully though the centrum into
the awareness with complete receptivity. It is suggested to
start with the tandien (lower umbilical area within the
abdomen) but if it does not gravitate the centrum other

III.

IV.

locations will. Experience the emanation fully, including color,

image, information, emotion, immaterial form, immaterial
entity, immaterial current, memory, fragrance, or other
sensual/sense impression. Control the centrum to continually
fix on the body location through which the ciere is occurring.
It may be difficult, create discomfort that may be intense, and
take time but continue to allow the emanation to occur
through the centrum on the body location. If sleep,
distraction, boredom, uncertainty, or the like occur, these are
taken as part of the emanation or as resistance to the
emanation. Regardless, these are allowed their experience in
the awareness. A useful tip is following the resistance itself in
the body location, which is understood through patheimathos. When the emanation subsides, bring awareness of
death, of the dis-integration of the magical body installation,
from the self-nexion. Allow the release, and permit void,
where the install was housed in a complete and absolute
fashion. There may be a mourning phase which is then
treated as a continuation of the emanation. At this stage, the
entry or ciere of more authentic forms and currents may be
called upon or simply permitted to flow through the selfnexion.
When interacting in the material domain, recognize the
impermanence and literal slow death of items, including loved
ones, friends, enemies, other relationships, the self,
acquaintances, animals, plants, other living things, physical
objects, and the material Earth form. Permit the recognition
and experience the effects of the loss and departure.
This death praxis is a stripped down, essential re-presentation
of the Tibetan Chod ritual. In very dilated self-nexion, antar,
invite vampyric immaterial entities to consume the contents
of the self as sustenance. The control of the centrum and will
must be well-developed to preserve adequate integrated selfcontents to avoid severe destabilization, and disengagement
with these living immaterial forms at the right time.

VVVV Radix
The methods of operation in the immaterial domain by nature may
yield a loss of sense of self or destabilization. This is particularly so
during the early stages leading to initiation including death praxis. It
may also occur at any time in the more advanced curriculum.
The transitional process of engaging the immaterial typically involves
loss of existing self-structure. This may be en route to restructure

(kosmogonia, generative life as art), as a function of transvokation

(ciere), perception via the self-nexion (noein), etc.
The loss of this familiar self-structure may be accompanied by
sensations of loss, isolation, destabilization, alienation, or void.
Alternatively, redemption, liberation, freedom, empowerment, selfdetermination or self-deification may emerge.
The loss of self or destabilization may be unpleasant or at worst
harmful, thus it is necessary to have a praxis for consolidation or
integration of the self into a consolidated, firm form for functioning in
both material and immaterial domains.
As a consequence a variety of ciere, whether transvoking current,
form, or entity, may be used to coalesce a more solid sense of selfstructure, or root (radix).
An aspect of dense matter found in the material form of Earth is the
planet functions as a conducer (and conductor) of a variety of
immaterial forces, including magnetism, gravity, and electric current.
The material form of Earth is solid, dense, an accretion of material
comprised of cosmic constituents.
In the same way the self-nexion may be used to conduct and harvest
vital, e-motive current from the immaterial space into the aware space,
to concretize and solidify the self deliberately, in the creative act of
kosmogonia. This gathering, conducting and accreting may be
generated in the self-nexion as the primordial, original state of creative
force produced by will.
The denser the form, the more material it seems. As the form loses
density, it appears as more immaterial.
The duality implied in this recognition is noted as abstraction, and as
with other abstractions is removed from what is, an artificial scale
placed upon what is in actuality a continuum or an interconnected
plexus.
These forces may be directed to incarcerate within the self-nexion, or
they may be conducted through the self-nexion into the Earth, rooting
the immaterial self to the material. This may be catalyzed through the
use of archetypes (anthropomorphized god forms), the Lucentiary
forms, identities, or other sources of energizing, artistic suspiration.
It should be noted that this activity might be strenuous or taxing
without a pliable, open self-nexion.

Radix Praxes

Outcomes: increase in the sense of a consolidated, fortified self and

personal power.
I.

II.

III.

IV.

Acquire a sense of open receptivity, dilation of the self-nexion,

or full antar. Widen or enlarge the centrum to the currents
surrounding the material self (body) in the ambient
environment. If desired, expand the centrum to the entirety
of this environment. This may be accomplished by contracting
or focusing the centrum to a small material form or object,
then widening back to allow enveloping of the much larger
and total surrounding world. If obstructions are encountered,
first allow their full emanation into the awareness, and then
their dissolution through death praxes, or permit them to
expend themselves to a fully extinguished state and let them
go. At this point, draw surrounding immaterial currents into
the self-nexion and permit them to exit the feet into the
material form of Earth. An entry point in the body should be
defined, often on the top of the head, throat, chest, abdomen,
around the navel, etc. The feet should contact the ground or
at least be placed flat on a solid surface. The body in this way
acts as a conduit through the self-nexion. Continue this ciere
process until the self stabilizes.
As I. above, acquire a sense of open receptivity, dilation of the
self-nexion, or full antar. Instead of sourcing the ambient
environment, place the centrum within the immaterial
domain. Locate a vital current and transvoke through the
body into the material form of Earth as I. above.
As I. above, acquire a sense of open receptivity, dilation of the
self-nexion, or full antar. Place the centrum within the
immaterial domain. Locate a Lucentiery form and transvoke it
through the body into the material form of Earth as I. above.
As I. above, acquire a sense of open receptivity, dilation of the
self-nexion, or full antar. Instead of sourcing the ambient
environment, place the centrum within the immaterial
domain. Locate an archetype, identity, or godform and
transvoke it through the body into the material form of Earth
as I. above.

VVVV. Self Nexion (Authentic Self as Aperture)

Many models of the self exist. Whether or not one is true or real is a
semantics issue as the self, like other items, will never be proven to
exist. Insofar as existence is possible, the self may be said to exist as
well. Like most forms in reality, the perception of the self is and will
always be an illusion (or Maya, Hinduism), a distortion (Myatt, others),
a limited viewpoint, an incomplete grasping at the is-ness beyond

human apprehension. Yet there is a realness, an actuality, the living

cohesive essence (or hexis, Aristotle, Heidegger) that seems to exist as
housed within or beyond the perceived form, a vital and primordial
force or corporeal tension that inhabits or embodies the form and may
be perceived with the proper receptivity, openness, sensing (and is
manipulated via hexing).
The self can be thought of as yet another manifestation of hexis. The
form contains contents, and the fundamental self contents appear as
e-motive, implying motion (change of position through time). The self
contents are experienced as fluid and changing (by virtue of e-motions,
among other things). However, unlike a stone or an apple, the five
senses are incapable of creating phenomenological definition, or
bounds, around the self. There is an experience of self nonetheless, as
there is an experience of the color red as distinct from a particular
frequency of radiation, the apprehension of sound as distinct from
lower frequency oscillations, etc.
As sound or light transmit immaterial current that is sensed but not
ostensible, the self can be said to as well. Sound and light can be
defined as basic, fundamental, primordial aspects of the reality frame
we inhabit as can the self. The self includes a much broader,
panoramic array of currents that include the immaterial experience of
five sense data, e-motive forces, cognitive processing features, recall,
etc, etc.
We lack a door to the experience of self that is as familiar, as
recognizable through anatomic apparati like retina and tympanum, or
labeled as color and noise. Thus the conventionally accepted five
senses and lexicon lack a compartment for experience of self currents.
Yet this is a deficiency, a limitation as opposed to recognition, an
allowance, an inclusion of what is. In this way, the reliance on five
sense data as privileged, as sacred, as in some way objective, is an
error of omission in describing the self.
The self can be experienced as an aperture, a nexion, a portal or
passage, a door that conducts or conveys contents. In the same way
that the physical attributes housing the immaterial experience of
sweet can be said to be conveyed by taste buds, nerves, and higher
neurologic circuits, the self aperture houses and relays the self
contents.
This aperture may be experienced directly as a void, or an opening,
using certain methods. Through this aperture, certain living currents
can be experienced as flowing from a location that may be described
as the immaterial domain. It is the immaterial domain that houses and

emanates inspiration, epiphany, emotion, creation, passion, and the

other living and vital currents. This is the domain of magic.
The self contents have different qualia that may be apprehended
directly. Cognitive processing function (judging, analyzing, comparing,
categorizing, calculating, scaling, defining, etc) has the feature of
imposing stasis in the flow of e-motive currents, the vital immaterial
forces, the living energies, that are experienced as passing into and
through the self during creative, receptive, intuitive, emotional, propulse-ive, alive activity.
These living energies, for those with a true interest in evolution, or
perhaps devolution, of the palpable experience and operations within
the immaterial, are the zest, the passion, the elixir, the living essence
of existence. They are the curling sensual flow of the lakashim
(ReinHagen), the anima, the kundalini (Tantra), the primal, natural,
wild, delicate, savage, exquisite, extreme passion and pulse of life.
They are intense (from intendere, to stretch out). They stretch out from
the self-nexion within as purified, nourishing essences of experience.
Strictly cognitive processing has a certain flat, non-emotive, lifeless
current quality, and typically obstructs the flow of these other visceral
and fundamental, archaic, primal currents from the immaterial domain.
When cognitive processing is coalesced with creativity however, it
lurches into a more living form.
Similarly, the attachment to certain fixed identities of the egoic variety
involving hierarchy (being special, unique, above) and creation of a
synthetic replica, a doppelganger self image, occlude access to these
currents. Lack of present time awareness has a similar affect.
Imposition of ideations concerning what should be (versus what is in
actuality) are similar, as is lack of disciplined attention on point
awareness (Buddhism). Fear (the perception of being unable to cope
with consequences in a satisfactory way) strangles the flow of these
currents. Attributes of the traditional masculine may have the same
effect (domination, externalized focus, etc).
The modern magian syndrome (Myatt) has an attribute of occluding
the opening, the receptivity to these fundamental, pro-pulse-ive, alive
self currents. The intellectual, egoic, attention-tethering machinations
of the magian environment close the self as nexion.
One of the aspects of this effect is the creation of the sickness,
pretense (pretending, in contrast to acknowledging, living through,
being what is truly conducted through the self aperture). Pretense
pollutes, contaminates, distorts, poisons authenticity. Authenticity

devoid of pretense is necessary for accessing, sensing, and conducting

the living, vital, fundamental currents that may be conducted by the
self aperture, the self-nexion.
Thus, authenticity of the self, a letting go of constructed abstractions
concerning and involving the self, a relinquishing of expectation and
resistance, the cultivation and knowledge of ones ability to survive
consequences, a control of point of focus, an allowance for what is as
opposed to what is desired or resisted, a dilation of the sense of
emotion and drawing open the ability to feel or to sense, an aversion to
cognitive processing and abstraction, are all necessary to access the
direct experience of palpable, living immaterial currents relayed
through the self-nexion or aperture.
These observations may be made apparent through personal and
direct experience.
Slitanan
As to multiplicity of the self, VVVV recognizes a colonial aspect of the
self-nexion. In other words, shards or full-fledged identities may
presence themselves from the immaterial domain in a single selfnexion, and in truth can be said to compose the self. This is a useful
framework for conceptualizing reincarnated attributes of the self, as
the self can be viewed as the nexion through which the immaterial
presences itself, is recognized by the centrum, is found within the
physical body, and finally is experienced in the material domain.
Whether these are in any way truly a multiple selves in contrast to
aspects of a single self is an unproductive venue.
The state of experiencing this multiplicity, slitanan is beneficial in that
it provides a more fluid and dynamic allowance for presencing of the
more authentic immaterial variety via the self-nexion. The imposition
of a single permitted self stifles.
Authenticity and free expression is less constrained by conflict and
impediment when slitanan is apprehended. It is most commonly
recognized by favorable experiential states (vitality, pro-pulse-ivity,
lucidity, etc), although initially may be colored by Abrahamic theism
and psychologic/psychiatric stigma.
When differing immaterial forms are simultaneously inhabiting or
striving to be presenced fully in the self-nexion, and have opposing
intention, internal conflict, fatigue, tension, and the like emerge. This

is commonly because one or more disparate shards of identity are

resisted or disallowed to be presenced (or experienced).
Self Nexion Dilation Praxes
I.

II.
III.

Dilating The Self Nexion (Body): Locate regions within the

body that gravitate or magnetize the centrum (feel different,
stand out) and allow their emanation fully though the centrum
into the awareness with complete receptivity. It is suggested
to start with the tandien (lower umbilical area within the
abdomen) but if it does not gravitate the centrum other
locations will. Experience the emanation fully, including color,
image, information, emotion, immaterial form, immaterial
entity, immaterial current, memory, fragrance, or other
sensual/sense impression. Control the centrum to continually
fix on the body location through which the ciere is occurring.
It may be difficult, create discomfort that may be intense, and
take time but continue to allow the emanation to occur
through the centrum on the body location. If sleep,
distraction, boredom, uncertainty, or the like occur, these are
taken as part of the emanation or as resistance to the
emanation. Regardless, these are allowed their experience in
the awareness. A useful tip is following the resistance itself in
the body location, which is understood through patheimathos. When the emanation subsides, bring awareness of
death, of the dis-integration of the magical body installation,
from the self-nexion. Allow the release, and permit void,
where the install was housed in a complete and absolute
fashion. There may be a mourning phase which is then
treated as a continuation of the emanation. At this stage, the
entry or ciere of more authentic forms and currents may be
called upon or simply permitted to flow through the selfnexion.
As I. above, but allow physical movements and/or
vocalizations during experience of emanations.
Dilating the Self Nexion (Immaterial): Locate currents, forms,
or entities in the immaterial domain through the centrum.
These will be found in the awareness and may or may not
have an associated physical dimension or location in space or
time. With closed eyes, fix the centrum on what magnetizes
or gravitates a particular emanation. Forms will have edges
that will be encountered and will be surrounded by void.
Currents will have a moving quality. Entities will have a vital,
living quality. Fine control of the centrum will be necessary to
selectively allow the emanation to be experienced within the
awareness. Single immaterial currents, forms, and entities

IV.
V.

should be selected and their emanations experienced in

whatever form they arise fully until they disperse. The
centrum will need to be disciplined and held on point during
these encounters to avoid slipping into void, shifting to
fantasy, or moving towards abstractions. The sense of feel
will need to be wide open, as will utter receptivity towards
what is there, and what is there alone. There is no creative
aspect is this method whatsoever. As in I. above, allow the
release of the current, form, or entity and permit void
following its emanations. And as with body installation, the
immaterial ciere may have emotions, colors, memories,
information, scents, and any other impressions, thus full
receptivity of all (but only) what is there cannot be
overemphasized.
As III. above, but allow physical movements and/or
vocalizations during experience of emanations.
Slitanan: in I.-IV. above, allow the centrum to split such that
multiple forms, entities, or currents are simultaneously
identified within the self-nexion to experience colonial
consciousness or multiplicity of self.

VVVV. Tapu (Taboo, Constraint, Stasis)

Guna is obstructed by tapu. The power and freedom paired with
abandonment, excision, sloughing of tapu is paired to ones natural
path in this incarnation. The nauturalness, ones nature, its
expression, experience, and material plane presencing, is shackled and
paralyzed by tapu.
Tapu is connected to judgment and prohibition. These by nature
impose constraint and stasis on the self-nexion, occluding the
immaterial. Authenticity and self-determination lend themselves to a
living, ex-static self-nexion.
Interactions may lead to creation and destruction (although the
conception of such are abstractions). Interactions among living beings
are no exception. The roots of tapu supported survival of social groups.
Tapu in the West and as used by the oligarchy is now geared towards
the financial accumulations of the oligarchy (the magian ethos). Thus
tapu is now enmeshed with veiled slavery of those unable or unwilling
to perceive these cause and effect relations.
Tapu violation creates fear of exile or other consequences. This fear is
in part justified, as humans and chickens peck at differences, and the
older motivation for survival may make tapu violation hazardous.
However, antinomian traditions recognize the value in the deliberate

violation of imposed tapu, which is properly learned through pathei

mathos.
The insidious nature of tapu is seen in the tendency of the human
animal to in-corporate imposed tapu into the self nexion as static forms
that are mistaken for more authentic and feral currents. For this
reason unearthing these forms into the awareness such that they may
be handled is beneficial to self-determinism. Obstructions to this
process are often encountered as blind spots, oblivionized to view in
the centrum. One reason for this is these forms are often deliberately
alloyed with fear of exile, death, ostracism, and the like.
The recognition that these threats are often delusional when viewed
pragmatically aids in increasing personal freedom and power.
Interrogation of the self-nexion facilitates the illumination of imposed
tapu.
Addressing tapu on the material plane involves warriorship in
addressing material plane guna. Without warriorship, material plane
pushback to guna will impede concrete and practical guana expression
in the material domain.
This is often a result of prior material domain life configuration being
incompatible with the new expression of authentic self. This
incompatibility may occur in interpersonal relation, location,
occupation, pastimes and so on. A gradual approach is suggested in
aligning present material plane life with guna in its authentic
presencing in the world.
It may be useful to recognize material living identities as shells or
masks that are inhabited, some being closer to guna and others being
further removed. These different shells may be inhabited at different
times or places in material domain functioning. Slipping between or
among these shells sans attachment is valuable.
Tapu Praxes
I.
Interrogation: write a list of commonly made choices, their
feared consequences or obstructions to a selection, and which
of these consequences will necessary happen. For example:
Dress, clothing:
Feared Consequences/obstructions:
Which are mandatory, concrete, will happen necessarily:
Sexuality or partnerships:
Feared Consequences/obstructions:
Which are mandatory, concrete, will happen necessarily:
Pastimes:
Feared Consequences/obstructions:

Which are mandatory, concrete, will happen necessarily:

Friends:
Feared Consequences/obstructions:
Which are mandatory, concrete, will happen necessarily:

II.

III.

IV.

Surroundings:
Feared Consequences/obstructions:
Which are mandatory, concrete, will happen necessarily:
Isolate the immaterial forms, currents, or entities within the
self-nexion that obstruct the desire or ability to make
selections in I. above, and allow them to transvoke through
the self-nexion to their liberation into void, or dis-integration,
death (see dilation of self-nexion, immaterial praxis, as well as
death praxes).
Access identities, godforms, aspects of self, or other
immaterial forms or currents that are congruent with the
newly available self-determined choices. Place the centrum
upon the selection and allow the emanation to transvoke and
reside within the self-nexion as a part of slitanan.
When presented with material domain choices make material
plane selections based on these more authentic and selfdetermined regions of the self-nexion. If pushback on the
material plane is encountered, recall the transient nature of
life, the limited quantity of life, the number of months left in
this lifetime, the constant proximity of death, and the self as
the sole possessor of this life. Use this information to fortify
individuation, consolidation of self power, and expanded selfdeterminism. Transvoking warriorship currents, forms,
aspects, identities and godforms has utility in forging a path
aligned with guna.

VVVV Dheu
Death is usually conceived by the western mind as a simple departure
or termination of existence. Death amnesia and avoidance is common
in the west as a means to reduce discomfort, and is addressed in many
religions via the promise of salvation. Fear of death may
simultaneously imparted in these systems as a control measure.
Consequently, dissolution into void is uncommonly encountered or
utilized in achieving outcomes.
Deliberately brining death awareness into daily life has transformative
effects as a praxis.
Dheu embodies deliberate dissolution of the contents of the self-nexion
en route to morphosis. This implies a dying off, a slough necessary in

transmutation as well as kosmogonia and its material plane

manifestations. Dheu is also a refinement, a scythe of death, a scalpel
used to pare away immaterial aspects of slitanan that impede
experience, or expression, of authentic self and guna. In this way dheu
addresses specific forms and currents within the self nexion that act as
obstructions in their various masks.
As duality is understood as abstraction, it is also understood that
morphosis and kosmogonia under will are partial expressions, aspects,
or facets of more comprehensive realities, or of filtered expressions of
larger plexus. In other words, desired outcomes by nature are
reflections of duality, not this, that, etc. Intentions are often alloyed
therefore with counter-intentions, factors that oppose the desired
outcome. Manifestation under will begins with not- *, where not- * is
the intent. If * , the original authentic state, is avoided, repressed,
feared, oblivionized, or otherwise distanced from the centrum, it tends
to alloy with the intent, creating obstructions.
In operations in the immaterial, obstructions or resistances stifle
productive praxis on multiple levels.
Thus, dheu is also the targeted death of obstruction and resistance
that creates the space for the transformation in being.
Dread is the hallmark of obstruction and resistance. Dread inhibits
allowance of emanations. Emanations within the immaterial domain
are the product of the intent to be experience and to experience. The
urge to be experienced and to experience is a hallmark of awareness.
Dread therefore closes this motive force, temporarily, insuring it will
exert itself repeatedly in causal time and awareness.
Skempta is connected with dheu as a reliable indicator that the
immaterial aspects of obstruction and resistance have dispersed, and
with it the dissolution of dread. Skemta is associated with a dilated self
nexion. Along the same lines, compassion may be as well (but not its
false double, victimhood). Empathy is another facet of this dilation. All
of these are devoid of dread in the final stages.
Dheu represents a shift from one state of beingness to another.
Destruction, another false dualistic dichotomy, is obliged to creation of
a new state. Creation is nourished by destruction. Sustenance is
always coupled with depletion, and existence with death. This brings
to light an awareness of the inherently and obligatory predatory nature
of existence, and the vampiric aspect of reality.
The modern mind tends to create resistance and obstruction
concerning these truths, yet the natural world, as well as the natural
human animal, is comfortable with a tooth and claw identity. This
identity runs in parallel with the warriorship necessary for success in
dheu praxis.
VVVV. On Heresy, Hairesis

Heresy is derived from hairesis (to choose, to take or seize, Greek). As

with other terms, the meaning has been distorted over time towards a
deliberate outcome. The current definition includes a reframing of the
word, placing it in the context of what is tapu.
Tapu is commonly a deliberate effort aiming to control the conduct of
the many to the benefit of oligarchal resource accumulation. In the
case of heresy, what was initially a reference to choice, an authentic
action, was reframed in the context of what was not Catholicism and
Orthodox Christianity. The freedom inherent in whether to choose
options was morphed into a scale of good or evil.
Furthermore, heresy was made synonymous with sexual tapu as a
synonym of buggery as well as bestiality in the 16th century Europe.
A heretic became a sodomite, furthering constraint.
The scale of good-evil can be defined as degree of compliance with
the dominant paradigm. Compliance with the dominant paradigm may
or may not serve those seeking increases in personal power that
emerge with the emanations of deeper and more authentic self
currents.
The ability to choose, aligned with the original intention of heresy
(hairesis), imparts an allowance of the self-emanations that may run
contrary to dominant paradigm. If one is unable to choose, an anemic
and automatons life is led. The deeper currents within the self-nexion
are those that permit a vital and ex-static existence. Without the option
of their access, someone elses life is led, enslavement.
Original trantrikas emphasized magical praxis that was antinomian and
heterodox as a deliberate and effective selection for liberation from the
Kali Yuga, the current Aeon. There is sensibility is this emphasis.
However, there is no sense is opposition (adversity) for its own sake.
This too is an enslavement, as oppositional conduct is still dictated by
imposition as opposed to the self. Movements defined by opposition
alone are short lived and childlike.
Hairesis, archaic heresy, is not defined by opposition, although
opposition is permitted. Rather it is defined by self-determinism,
related to self-deification that is a common left hand path theme. The
merits of self-determinism are gleaned through pathei-mathos. And
like most abstractions, self-determinism is a facet, here of the advaita
that is co-creation and co-nexion between the self and the
fundamental living mechanisms that support reality.

Hairesis Praxis allows a disengagement with internalized enslavement

measures. The experience of deliberately choosing what may run
counter to the dominant paradigm, or ones own prior paradigm (often
equivalent to the dominant one), is a step in extracting the centrum
from incarcerating forms.
A freely mobile centrum allows access to deeper currents and forms
that have increased magical potency. This is the desired outcome of
hairesis praxis and must not be confused with opposition as an end.

Hairesis Praxis
1. Create a new name that is aligned with deeper immaterial
currents and forms. Appreciate the changes in experience when
selecting and using this new name.
2. Deliberately choose an action that violates personal historical
ethic. Pay attention to the resistance and utilize self-nexion
dilation and dheu to create the space needed that removes
obstructions with the self-nexion.
3. Deliberately violate an imposed constraint that has minimal
consequences and is aligned with deeper and more authentic
expression of the self. Be willing to accept all consequences. If
unwilling, select a different constraint.

VVVV. White Magic, Reuthe

Ruethe praxis, or White magic, may be thought of as that which utilizes
currents such as love, forgiveness, empathy, compassion, and altruism
towards an end that is aligned with these currents. It may also be
utilized as an effective method towards reduction in the egoic
tendencies of resistance, judgment, criticism, false ego development,
and perhaps most importantly, dis-integration and malalignment of the
slitanan.
These egoic tendencies uniformly hinder presencing of immaterial
current and forms, entrance to antar, and the allowance of the

emanations necessary in dheu praxis. These tend to obstruct guna by

virtue of constraining emanations of the deeper self-currents the
support authenticity, kosmogonia, and self-determinism.
Furthermore, they favor harboring of certain immaterial forms that
tend to vampire the self-nexion, incarcerate the centrum, and predate
upon the magical self. This lessens individual will in lieu of degrees of
enslavement to hungry ghosts.
Hungry ghosts are those vital immaterial forms that exist in the
immaterial domain and are installed in certain material nexions. Their
label probably originated among Tibetan Buddhists. They are intent on
satisfaction of defined needs (desires, attachements) and exist as
manifestations with limited aspects. Their presence in the self-nexion,
whether in the aware centrum or as hidden, oblivionized forms,
mobilize the self towards satisfaction of their needs. As such, they are
enslaving presences to one degree or another.
As ruethe praxis necessitates the ability to presence love, forgiveness,
empathy, compassion, and altruism, it may be directed toward the self,
others, locations, animal and plant life, earth, the kosmos, future or
past generations, and the like.
Simply put, white magic involves allowing, permitting, acceptance, and
presencing, where egoic mechanisms are inadequate or disruptive. It
tends towards healing and reduction in suffering.
When ruethe praxis is used on non-self, it promotes its use on selfnexion contents. When ruethe praxis is use on self, it promotes its use
on non-self. This is a mechanistic feature of the plexus. The same may
be said of darker praxes.
Ruethe praxis may be applied to dheu praxis in all of its applications,
particularly to create the void necessary for kosmogonia of a large
variety, or simple manifestations. As kosmogonia is connected with
guna, the implications should be obvious.
A central feature of ruethe praxis is its ability to remove obstruction
created by immaterial forms and currents when directed towards them.
It may also be utilized in handling body installations.
As such, ruethe praxis may be used to dilate the self-nexion to quite
open states, sometimes so much so that the sense of self may be
dissolved into such a degree of antar that material plane existence is
problematic. However, when used as yet another praxis, white magic
is extremely useful.

When applying ruethe praxis, useful signs to look for are the
emanations of anger, dread, seriousness, loss of propulsive currents.
These often are the housing and superficial emanations over
constrained, tapu, feared, and otherwise resisted authentic currents
and forms.
When interrogating the self-nexion for anger, dread, seriousness, and
loss of propulsive currents, warriorship is necessary as these shells do
what they are intended to do, which is to waylay their pursuit, to hide
or otherwise defend against an allowance of their emanations. It
becomes critical to chase the dragon and permit these immaterial
forms as they are. If the repelling emanations are present, they must
be presenced prior to the deeper forms.
Ruethe praxis
Desired outcomes: liberation, reduction in personal suffering,
integration, allowance for dheu, increased presencing and antar, selfsoveignty, co-nexion with the plexus.
Note: for all ruethe praxes, interrogate for anger, judgment, guilt,
criticism, dread, seriousness, or lack of propulsive current as indicators
to apply ruethe praxis to that item or area.
1. Pick a person, plant, animal, region, or other living domain.
Presence compassion, empathy, acceptance, love, allowance,
and/or forgiveness with the centrum on the subject. A co-nexion
will be established (empathic connection). Presence any
interfering forms or currents that arise and perform dheu praxis
on them to permit the presencing of these lighter currents.
2. Pick any immaterial item in the self-nexion and perform as 1.
above.
3. Select a difficult immaterial item to specifically perform dheu
praxis. Perform 2. above as the initial step then complete the
dheu praxis.
4. Select an item in life that you would prefer changed. Perform
ruethe praxis on the item as the first step of kosmogonia or
guna.

VVVV. 1.5 Lucentiary Forms

Defined forms may possess vital forces. Often vital forms are grouped
or labeled as archetypes, gods, sigils, and the like. Attributions to these
forms historically has a narrow basis that incarcerates the viewpoint
towards perception of separation, duality, selectivity, and exclusion,
and thus their use imposes limitation to their more full, integrated,
comprehensive experience, understanding, and use. This leads to a
certain anthropomorphosis, a projection of human tendencies overlaid
upon more foundational forces.and has a way of restricting and
limiting their full array of expression and depth. A more essential,
original, feral, and primordial apprehension provides access to direct
apprehension, illumination, authentic experience, and praxis.
Shurtak
Amplification, Diminution, Stature, Acceleration,
Deceleration, Time
Age, Growth, Decay, Wealth,
Poverty, Abundance, Paucity, Accretion,
Loss, Evolution,
Devolution, Expansion, Contraction
Time, change, the pregnancy ahead, the death behind, and laterally,
and in other directions. The moment of the fulcrum. The net that
provides connectivity between nodes radiating pre-emergent
potentialities. Mourning meets anticipation. The quietude of now. The
release from tethers, the freedom of multiplicity, the pull of next. The
non-existence of not now, the emergence of now-is. The refractory,
persistent nature of relative permanence, slower depths surrounded by
mercurial, agile current. The vapor of memory and potentiality. The
absorption of force as slow-moving into solid material or immaterial
form, tethering, connecting threads between nodes as continuity. The
application of will infused in solid form to anchor this connectivity. The
generative force displaying and removing sensorium frames quickly.
Consuming and decaying in a interwoven lattice between forms. Will
can be woven with Shur-tak. The slippery fluidity of present moment.
Durr
Warriorship, Motherhood, Creation, Destruction,
Caretaking,
Nourishing , Consuming,
Tenderness, Violence, Soft, Hard, Love,
Hatred, Strength,
Weakness, Animus, Anima, Rage, Compassion

The high pitched cry. The rawness in the natural world. Growth and
decay. Mercy with merciless, both without constraint, with utter
decisiveness. Orgasm. Individuation versus empathy/dissolution.
Moving, curling if the embryo. The warming glow of fire and the
inferno and other elemental re-presentations. The lioness predator
mother and her young and others. The bliss of the chrysalis
enshrouded in its protective cocoon.
Jun-doun
Mirth, Quickness, Lethargy, Solomnolence, Despair, Joy,
Laughter
Tears, Bacchanal, Depression, Invigoration,
Inspiration, Obtundation,
Stasis, Ex-stasis, Novelty,
Tedium
Dread as obstruction. Expressive, vital, creative presencing in the
material self. Letting go, flow, non-attachment and the resulting
fluidity, flexibility, and allowance, the opening of full expression of
slitanan as a whole. Quickness and immediate action, loss of the
hesitancy, resistance that arises from opposition, conflict, and dread.
Dheu arising from skempta. Shadow and golden shadow. Gameness of
causal existence. Connection between immaterial and material
movement, fluidity, inspiration, novelty and of obstruction and dread to
resistance to tedium, despair, lifelessness.
Ohrshon
Hiding, Revealing, Exoteric, Esoteric, Disclosure, Secrecy,
Interior,
Exterior, Illumination, Obfuscation,
Concealment, Revelation,
Mundane, Magical,
Visibility, Invisibility
Fear: of the unknown, loss of stability, loss of consensus reality, fear
of alienation/abandonment/exile. The plexus. Causal time as revealer
and concealer. Emanations as material reality. Veils, aspects, forms of-,
masks. Noein, scope of view and what is-ness.
Romdoun Attraction, Repulsion, Consolidation, Dispersion,
Gravitation,
Magnetism, Towards, Away,
Congruence, Incongruence, Part, Whole,
Integration,
Disintegration
The conflict of integrating, dissonance and the magnetism of the
centrum away from controlled maneuverability. Dheu as a facet of
integration. The plexus. Material plane items standing out,
magnetizing.
Taktak
Frameshifts, Sudden widespread change, Systemic
instability,
Systemic stability, Imprisonment,
Freedom, Anchoring and
incarceration, Birth,

Death, Emergence, Disappearance, Opening,

Obstruction, Passage, Vibration

Closing,

Skeirtak
Definition, Form, Aspect, Face, Mask, Attribution,
Coalescence,
Dissolution, Fluidity,
Amorphousness, Morphosis, Malleability,
Rigidity,
Essence, Ego, Intellect, Known, Unknown, Scaling, Hierarchy,
Inclusion, Exclusion, Tension, Relaxation, Matter, Void