Che Vampire Predator Wible International Copyright Temple of the Vanrpire ALL Rights ReservedCiithin lies tact and taney, tut and metaphor. Biscciminate With care. Contents Sealing the Astral Extending the Astral Seizing the Astral The Use of Reason in Vampirism The Vampiric WillSealing The Astral Cee etectcic tice of the titetoce is tater bp the Intwacd Breath but then must be stoced and not wasted. The human bodp is similar to an electrical batterp and just as with a battery, the cells can leak atoap the charge ober time. 0, too, can the battery be suddenly deained, shorted out. ‘Wihat is important to understand is that thece is a direct relationship between the phpsical, ‘mental and emotional state and the enecup capacity ot the bodp from moment to moment. Theough the centucies of human cibilization different elements of the techniques of Bampicism habe been passed to mortal candidates to suit the pucposes of Those Who Dave Risen. In the last centucp Teebster Cdgerlp twas one such human twho became fascinated with the fact that so manp of the morld's Leaders in politics, litecature, theater possessed such an abundance ot ‘bitality. ‘De, as habe others, discobered “the seccet of theic greatness." Bet tohat Edgerly uncobeced twas only halt of the essence of Bampicism. He discobeced that an ordinary human able to consecbe the lifeforce of fis om fody twill build up reserves of power that twill produce a tide cange of beneficial effects, He wwrote, “Without instruction of anp kind, the habits of living, and habits of using the potwecs, ‘will cesult in the appearance of this gift We habe talked tity manp such men and womten. Some of them hate been knoton to us through a course of pears. THe habe made a berp large collection of Little histories cobeting such cases, so that we have been able to get at the basic facts that underlie the acquisition of this power.” ‘With permission, he published these deductions im 1873 and suddenly found himselE dratving the attention of some of the most famous men and tuomen of his time to include William Bladstone, the prime minister of Great Britain, Cowin Booth, titled the "Prince of Players” and one of histocp's finest actors, Alexander Meltille Bell, speech expect and father of the inbentoc of the telepbone, Hencp THacd Beecher, famous orator and minister, and Ralph Tlaldo Emerson, to name just a feu. €s pou map surmise, be tas being used bp the Temple but, please remember, "Dt is better to be used than to be useless.” Gthers in different times and other climes have been shot elements of the techmiques of Vampirism. Some rare few humans habe independently deduced much of these seccets and then been hucriedly ushered into the presence of the Gndead ta ensuce cooperation while others, less pliable, abruptly banished trom the face of the earth foreber. Chese impure traces of Yampiric truth can be found in thoisted tom within certain pogas of India (though ignoced bp the great Spstemist Patanjali), the tantea trabitions, the Tavist magical peactices, and within the mobements of manp dance forms from Malaysia and Polynesia to the shaman’ s peancing gyrations. Jn modern times the flat of deductions abe abalanched with such names as Reich ocbstram, Sheldrake and Einstein coming to mind. Gthers habe voiced theic knotuledge moce openly as ‘when Papoleon stated tuber ficst seeing a voltaic battery, "Behold the image of lite: The spinal column is the pile, and it is between the positive and negatibe poles."Y conserving the gathered litetocee is bital to pecsonal accumulation nat only foc personal «| debelopmtent at the mortal Lebel, tut also as the means to habe am attractive offering toc the €ldec S Gods. Cdgecly was remarkable in that his focus toas almost entirely on presecting the pool of , lifefocce naturally debeloped and aboibing nerdless waste. Is he torote, "BE all losses from leakage could te stopped, nothing moce would be cequiced. The teaining and study could cease Fight at this point." Dot teue from a Yampiric standpoint but suitable enough a truth toc a fumant Foto then shall the Living Yampice reduce and cemobe the loss of the litetocce he gathers? First is emotion. In pacticulac the emotions twhich involbe mocry, depeession and pessimism ace | those tbich quickly deain of€ the litetorce. Eo indulge in melancholy is a laxp though papular babit among humans. Che counter to this is to celax and abandon Cutuces which map neber come by focusing upon the peesent and eternal moment. ction taken to Deal twith legitimate concerns is also a successtul counter to the emotions that deain life. Also unpopulac, taking action Fequites analysis of the tcoubling problem, planming of the solution and ther the courage to take the action cequiced to end the peablem. ALL of these techiques ace aided by means of inculcating true twillpotwec, the debelopment of the ‘will, which is a future aspect of the @uter Teaching called The Weidentification Process. Some of the execrises of this teaching till Lead to this Debelopment of taill. ‘But, in essence, worry twill spill the cup of lite betore either pou or the Ancient Ones map drink, of it, Cut it out of pour Lite nota! Second is lack of nerbaus conteol. This is cevealed by wasted, automatic motions such as the tapping of fingers, the wiggling of toes, and endless, purposeless motion of the tongue. The fidgeting of the irvitable, nectous, restless fuman is deaiming out the litefocce and utterly veebenting its accumulation. Just as it is necessary to seize control of useless, draining emotions it is also bital to amuice self-control ober nerbous, restlessness of the bobp. Whether pou are mobing fingers oc buttocks, tapping, squirming or cocking, rubbing pour chin or ttuiddling pour thumbs - STOP! Simply stop. At this moment. And the next. And the next. In such a mannec ace neko habits formed. Aecvous control extends to moce than merely fidgeting, hotnebver. Rapid speech, talking too fast oc too much, also twill deain of€ the enecgp stores. Begin not to stot your speech deliberately, Hake every word count. Bo not be anxious to fill im the empty space of silence when twith another person. Beeathe arb celax. Speak with intention and contcol. Consider the examples of ‘Wiinston Churchill, Franklin Roosevelt, Wouglas MacLIcthuc, and it you had the pleasure to beac bim, Biscaeli. Wien you speak slotoly and dearly, pou ace permitting pour breathing to suppoct pour words and pou ate also going to find that others till be attected tac mace bp what pou sap. The liac, the sueat thief. the cotvard will feel the pressuces of his fears and speak capdlp and Sceathlessty. Thus, on unconscious levels, all humans sense that the capid speaker is untrustteocth and peabably fpiding something. The calm speaker is associated withselt-assucance, confidence and honesty. Thus tober pou speak more slotwly, humans will trust pou and believe pou. This is alsa the beginning of sorcerp. In addition, the attitude of expressing chconic iccitability bleeds amap the litetorce. Going theough pour dap ‘with "a chip om pour shouldec” is nothing moce or less that carcping a set of selt-eteating beliefs with pou. Bt is repeating to pourselt, "Everything altwaps goes tucong foc me" oc "3 just can't tin", for example. This is the equialent of a self-curse. The so-called Humorous statements of "Slucphp' s Lato” onlp cause an exacerbation of this tmeatness, ‘Able it is teue that mortal man is doomed to die and die again the second death, eben such as these can enjop the moment of life spread before them and cast aside the momentary obstacle to that enjopment. Gat, deink and be mecrp for tomorrow pou THILT die is an impcobement obec the old quote. ‘Tumor lends perspective to each moment of lite that might othectoise drain away the litetoree. Finally, haste makes teaste. Mo moce hucrping, cushing o twild cunning to “catch up". sirst of all, most humans simply ace too lazy to plan abeab to te ceabp in abbance for taviows ebents in their lives. Thep do not stop and consider prepacation time, trabel time, and fail to allots for canbom factors tubich cam cause additional delaps. Thus thep ace consistently cushing and consistently Late. Slow Bown And Plan Ahead. Bou habe chosen to enter into the hope of immortal lite. Let the concept of eternity alter pour ietwpoint. Gigain, turn to the uncorrupted predators of the animal world for direction. The cat, ‘whether Domestic housecat oc African Sabarnah lion, mobes twith dignity amb grace. Without ceason to act, he cests. TBlith purpose to mote, fe motes efficiently, smasthlp and tmith economy of motion. St it is the moment to leap, to cum to pounce, his movement is stwift and directed to the pucpose of filling. Bou do not see such a magnificent teast chewing gum, bobbing its head, wiggling necbousty with No reason to to so. & Lion trill not twocep but act! ven in captibity where the unnatural envionment causes the creature to pace bis confined quarters, watch him mobe smoothly, turning at the end of his male bith an elegance of motion that is a thing o€ beauty in itselt. And tohere bo ime see nerbous, neurotic movements but in the Domesticated animals penned and broken, The slobenty, crude stumbling of cattle, the trenetic tobiclininds of purposeless enecgp from small, inbced pet dogs, the cacing quick actions of the tinp mouse seucrping to his Hole - these ate the signs of creatures lacking self-wocth and inner control. These are the peep. Bou twist to be a Predator. Thecetore, begin notw to think, tee and move as a predator mates. ALL hecd humans respect and ace peogcammed to obep the predator human. Bou habe numerous contempocacp figures to obserte to teritp these truths. Woes the church leader, national leader, o armed forces genecal speak capibly oc stotoly? Woes the drug dealer, supermacket cashier, otush hour (1) commuter ebvdence calm reserve or nerbous irritability? @Wihich group is obeped? ‘Which group is powerless? Cihich group do pou belong to? ‘Here, nolo, is an exercise to establish icon twill, to feel the flow and dissemination of the litetorce theough pour bodp and to seal the asteal trom Losing life essence. Bead Stillness Sitting Still ‘ith your back unsupported, sit ecect, shoulders back, pelbis tipped foctward, head balanced Dicectty abobe the spinal column gaze directly abead at some object, preferably the second hand of a clock. Bo not mobe. Become like a statue. Be as solid as a cock and, like a cack, be totally motionless. €uecy muscle, every pact of pour body shall te still, Begin twith ten seconds the first dap and then abd 10 seconds each and everp dap until pou ace still for 90 seconds. Standing Still Stand ecect but do mot lock pour nets. Place pour arms cuched before pou as if pou tere carrying a baccel with pour palms totsacd pour chest at the lebel of pour solar plexus. The hands must not touch each other but cemain a fraction of an inch apart. Benin, as with Sitting SUL, with ten seconds and tuild daily to 90 secarids. As you pectorm the execcises of Dead Stillness each day you twill discover that it will Lean quickly to a sense of pectect calm and self-control Then, tohet pou are in a situation twhich arouses iitatnlity within pou, hold still! The ettect ot pour training twill immediately ceplace the upset tnith calm. @ilso tebe performing these exercises notice the sucge of energp flotving through the babdp as the Litetoree penetrates Deeply. Soon pou till feel this netw poker grobning twithin pou. Also it is common tor the breathing to slot and seemingly stop as pou pectect this potwer stance. Fucther, in a dackened place pou can see the glow and enecqy sparks of the litetocce bettween pour fingertips and eventually pcoducing a bluish glow ober all exposed skin suctaces. ‘The essence of all these net fabits and these ttuo pobserful exercises is that pour mind should altvaps be calm. Pothing fencefocth will disturb, iccitate or oberlp excite pou. There will be no ‘wasted motion om anp Lebel in pour experience. LL toill lead to a pertecttp calm bodp and mind charged twithin op tremendous energp to be offered up in magical citual as a perfect saccitice to the Gndead Gods. Choose nots, this berp moment, to be in control and pou are. We will be watching.Extending The Astral Darpicism, the taking ot the titetoee, can be achiebed bp touch. bp sight, ty contagion and tp mind alone. Let us note exploce Vampirism bp sight. ‘The ceality of the Vampice deaining off human bitality with no more that a penetrating glance is knoton on deep lebels as ceal ty all pumans. This is the source of the worldwide and cross-cultural fear of "the Etil Ee" oc al! occhia. "The eve is the tindoto of the soul” and by means of the Vampicic technique me shall notw explore, pou twill Leacn Holo the soul cam be Deaton out through that tindots and absorbed as energy for lite. The Shurpu Kishpu states: "The Blood is the Tite.” (It is also interesting to note the reflection of this ancient quote in the Pudeo-Christian Bible in the Book of Weuteronampy 1223 "for the blood is the lite."). The "Blood" is, of course, the astral bodp. In essence, pou ace pour astral body tnbich inbabits and enlivens the pipsical boop. Physical death is nothing moce nor Less than the pecmanent twithbcatoal of the asteal from the phpsical, at tohich point the Physical capibly decaps into lesser elements anb compourths. Cihen using touch-Vampicism, the technique of deatwing out the litetocce ty physical touch, it must te tememtbered that it is not the physical touch tebich matters. Rather, the act of making physical contact with a bictim also entails the Vampice' s astral bodp penetrating the tictim' s asteal bobp. As pou may cerall, the astcal body tends to be sometmbat Larger than the pbpsical (depending upon a bacietp of factors not pertinent to this discussion) and twben pou pbpsicallp contact a bictint then there is an oberlap of the ttuo astral bodies through which the Bifetorce can fot. There are higher Mysteries concecning the variety of celinements and augmentations available toc this and each category of Yampicism, folveber these ace tmthbeld for the Priesthood alone. ‘The Vampirism ot sight cequices a shitt im pour understanding of cealit. Bour astral boop acts and moves and shapes itselt in accord tmith pour twill and pour limiting beliets. This pacticular discussion shall open the door ta a taider toorld in which the possibility of mobing ceube physical matter bp intention alone as tell ax the classic Bampicic potmer of shapestitting will increasingly become a truth for pou. Quite frankly, each step along the path to achiebing the Yampicic Condition is a step into greatec tcuths concerning ceality and, from the perspective ot the candidate, a transformation of cealitp itself. To take the litetocce cequices a penetration of the victim's asteal bp the Bampice's asteal. There must be contact, penetration, mecgec, union. Jn other mords, there must be no space betineen the too,| The greatest barrier to permitting the Vampire to extend his astral to connect toth the tictim is the Gacvier of the Bampice's beliet in space. In tcuth, space is a non-existent illusion. When the dlusion of space is anished in the teliet spstem of the Bampire. eben tempocacily, then othertwise “impossible” ebents become commonplace. Knotoledge of ebents transpicing at a Distance (caicbopance) becomes understandable if there is no space separating the perceiber from the perceived. | AL normal physical mobement of matter requites physical contact. ibe pou rasp & wineglass bp its stem thece is the possibility of pour mobing it because there is no space bettoren pour fingers and the glass stem. @nce the contact is mabe and pou nolo it, then it is Possible to exect effort to mobe that glass. Once space is banished tetiixt yourself and a place of interest, ther it is possible to gain knotnledge of that is transpiring there. ‘The key, hotweber, is dependent upon altering the heliet Spstemt Long enough to encompass a new telationship to exist betineen the Bampice and the Distant place the tuineglass oc the bictim. Chis relationship is one that excludes a belief in the cealitp of space. Che primal senses of touch, smell and taste bring us into dicect contact with the object of ouc intecest. | Betiveen the wineglass stem and pour grasping fingers thece is no gap, no space. Only sight and hearing deceibe us into telicding that thece lies a tacuum bettixt tabat tue perce and our organ of perception. Bet thece is another wap to hold this perception. In the human Languages “sight” implies alwaps the concept of the seer and the seen. GHle commonly fear someone sap "J see the object” ‘which on deeper, unconscious Lebels actually means "J, obec ere, see the object, ober thece, through the space of the air between us.” As you gaxe upon this page pou retain the illusion that thece is space betimeen you and the page pou ace seeing. There is notl Bou are not actually seeing this page. anpioap. First pou ace only seeing the light rejected bp this page! This is true of all that pou see. Bou do not directly Ste the world as it is, but you see only tmbat the iuorld rejects! (in tact the world is quite Different com the tap it appears). Returning to this page, holwebec, pou only can see it because the light twhich carcied the image is touching pour epes. Ht pou close pour epes foc a moment, this touch is interrupted and pou see nothing. Sight is the action of touching Light and the organ ot this action is pour epe.4 Begin to think of seeing in this active. cater than passite manner. Cease just noticing pour ‘ision of the world around pou and begin to practice constant atpareness of foto pou ace touching the world pou see with pour epes. As pou develop this different perspective, you twill begin to notice ‘how pou feel connected to twbateber you see. A tactile form of seeing will tegin to geotm in pour experience. Bow tll pou as pou can feel pour clothing on pour body. Simd, in tact, the illusory nature of space twill become incceasingly understood ty pou as an expecience. Vampirism bp sight relies upon youc ticst bebeloping this sbitt in pour perception of your bistal ‘world. Once you get the feel for it it is then increasingly simple to bisuallp touch a victim. Jn spatial terms, pout babe leaned foto to extend a filament oc tentacle of pour astral to reach out and contact the wctin. To pou it cequices the shitt to spaceless-sight. Ca the victim it is all the same, With such contact thece is simultaneous penetcation. Che action of deatwing in cequices the same manipulation of the breath, while breaking contact is achieved fp so simple a mobe as breaking pour gaze. For the Yampice using Vampicism by sight, the cange of the hunt becomes no moce ov less than the scan of fis bision. What he sees be cam touch for seeing is touching. nm all of this, Distance is purelp illusory. The limit of beliefs causes the unconscious actions of the astral to be restrained oc released and it is ax easy to drain lifetocce from a fuman sighted theough a telescope a mile aap as it is to take fcom one held tightly in one's acms. Bead Stillness (Sugmented) Wien practicing both Sitting Still and Standing Still notw also cemobe the illusion of space fcont the object pou gaze upon. Feel the abject anid cemember that pou are touching that object. The Eve Gf The Bragon Experiment also with the exercise of cobecing one eve and cemabing space ram an object oc scene before pou. This is an impactant exercise. We will be watching.Seising the Astral [sree] THe save explored Bampirism by Touch and bp Sight in earlier tworks. Now let us tue our attention to Bampicism by Spmpathetic Contact. As you map cemembec, Yampirism relies upon astral contact such that the litetocce map be Deaton Ecomt the bictim into the Yampice. In Touch Vampicism the physical contact ensures astcal contact since when ttoo physical todies touch theic somewhat larger astral forms ace alceadp interpenetrating. In Sight Vampicism the Vampice extends a tilament of fis astral bodp out to the bictin, along tbich the litetocce is beaten. Sympathetic Vampirism relies upon the continuous web of astral contact binding all physical entities. Sit all times and in all places the astral boty is “sticking” to the objects pou contact. When you touch this page, a filament of your astral comtinues to connect pou after pour physical band is twithdcaton. Gime does litte to distuch these connections. Wien you consider Hots manp items pou touch in a single dap, and fotw there ace subtle lines of energy connecting you to each af them, you cam begin to site holo pou ace surrounded ty a tueb of astral threads. This web of lite bas been knoton by many names ober the long fistories of humantind, "Che Web of ‘Byrd” tmas an ancient Celtic name; so too mas "Che Shasha" as it was described in the ancient East Indian Vedas. The manp metaphors toc the spinning ot the web of tate inere algo datum com this astral ceality. ‘The more contacts twith any one object, the moce astral theead connections that twill result, The more connections present, the stcongec the asteal connection. Bence, those items fandled and ‘worn bp the human on a daily basis hate the strongest connections while single casual contacts are the weakest. Fabored jeimeicy worn often and for manp pears, such as medding cings, ‘wristwatches, epeglasses, etc. have poverful astral connertions to the weacec. Stronger still ace those physical elements of the budp itself, such as nail pacings, fair, sweat. blood, ete, since these ace interconnected from tnithin the asteal todp and ace saturated toith astral connections. Zess potnertul bodily excretions are phpsical substances only processed through the body such as bomitus and urine, since only a fet hours before, these wece exterioc to the bodp as food oc water. Usually those items which pass theough the digestibe tract, which is, attec all, onlp a tube through the body, habe fener connections than substances tobich pass out theough the skin. To utilise Sympathetic Yampirism, the Vampice must make astral contact with the item of sympathy. This can be easily accomplished bp mecely touching oc folding the item as, foc example, in folding a scart telonging to the victim. Babing alceadp mastered Couch Vampicism and Sight Vamepicism, the Vampire twill usually quickly discober that thece is that same “tingling” feeling that occurs then a bictim is at amd. This is the stage of penetration. Finally, the same Intwacd Breath is tater ta deatn the litetocce tcom the wetin along the astral threads, theough the item of spmpathy and into the Yampice's asteal bodp. Beating contact is clear cut in that the Pampice need only physically celease the item in question bp, sap, dcopping the scact, Che act of Lething go of the physical item is a tery clear unconscious signal tor the berating of astral contact $0 that the litetorce does not flats back again to the human.} Distance is iccelebant. As the Vampire should habe learned in developing Sight Bampirism, space is berp much an illusion from the astral perspective. Jt is only from the more common human pecspective that toe speak of astral threabs forming a web theough space. Jn actuality, on the astral the connections are totallp compressed as it one twece taking a spidec's tueb and then squeezing it into a small, dimensionless ball. Thus, there is mo delap in the ceception of the lifetorce thether the bictim is in the mext room or om the offer side of the planet. inp such delaps in reception of the Litetocce ace simply an indication that the Bampice has not pet made the connection asteallp. In Sympathetic Vampirism we can see the multitude of magical formulas used throughout all the centucies and in eberp cultuce to this dap. The Voodum peacttioner twill gleetully seize the nail pacings of his intended bictim twith the same intentions as the Siberian shaman. Che ancient human magical practice of physical tood sacrificial magic cose fcom this same concept. Pipsical blood is extremely twell comerted to the asteal bodp and thus an excellent vehicle foc drawing the Liteforte or directing astral thoughtforms tack to the victim. Thus the human magician commonly turns to tlood as a means for abercoming fis lack of betelopment in magical practice. Jn other twords, the Vampire understands exactly tohat he is doing and hotn fe is doing it, Bp the cegular, usually dailp practice of Vampicism, the Vampire becomes incceasingly capable of tworking with the most subtle and tenuous astral connections to take the litetorce from fis victims. Consequently, he does not need intensely potuerful connective agents, such as blood, to accomplish fis ends. The human magician, mocking blindly trom ‘within a maze of Superstitions beliets and taboos, must rel upon the most potvertul means to hopefully achiebe bis ends. The human often uses a sledgehammer tohen a gentle touch tcom bis finger should habe sutficed. Here, again, we must cepeat our toarning: Ander no ciccumstance does the Temple advocate the taking of life in the performance of Bampirism not in anp of @ur Sacred Rites. Any such action/s will result im permanent and irrevocable expulsion from the Temple and the teporting of anp said acts/s to the appropriate lain enforcement authorities, Killing is not only unnecessary, but tooulh, at this time, be in opposition to the intentions of the ‘Undead Gods Whom we serve. Bo not incuc the Wirath of the Gndead! The Apocalypse comes then all tall te cleansed! Commonly in the human performance of magic, we see the same elements of Bampirism but lacking true insight oc sophistication. The human magician will take the nail parings and bind them into a tax figure hoping that somehotw the figuee is linked magically to the victim, Then a5 the magician deibes pins into the figure, be expects the bictint to be Dentically harmed! De Loes not unberstand that the astral connection bettneen those nail pacings and bis bictim permit estral communication only! He does not understand that, it he knetn the secret, he could deato Litefocee atway tcom bis victim event unto death! Fe does not understand that it he only knets the mechanics, be could also project astral effects as well, such as obsessibe emotions ot intentions. These techniques and seccets are held as Mysteries for the Inner Temple, but the astute Vampire should already tegin to understand the fundamental principles inbolbed. aBead Stillness (Second Augmentation) Wihenever practicing Sitting Still or Standing Still deop the illusion of time. Stop comparing the timeless present moment to any othec. Simply "te" in the pcesent moment of eternity. , The accomplishment of this exercise requires that pou stop doing something mentally. Bet thece F te no illusion cegarbing the tact that the inference of time cequices an actibe mental effoct to achieve. The sitting meditations of Ch'an (Zen), the Thecabedic Buddhist mindtulness meditations, and the bots of ascetic magicians from time immemorial tere greatly concerned tnt vnabling the practitioner to drop the mental habit of assuming that thece is a floto of time, that thece is a pestecbap or a tomorrotn. Recognize holo it requires thought to create the illusion of time. ote hots pou must compare the cuccent experience o€ the senses twith memories oc expectations in order to habe a "sense" of time ‘but that tuber pou cease this comparison you entec a timeless, comforting and secene condition. The calm pou feel comes from na longer Curiously genecating time. Exploce this cacetully and cecogmige the potwer of connection outside of the illusory bounds of time. The Eve Gt The Bragon (Siugmented) Close one epe twhen handling an object for this exercise. Remobe space and feel the astral web of connections tbich brings the lifetorce of the bictim into pour todp. Again, the remobal of space is a cecogmition that space is a concept you cceate, usually om a prrconscious Lebel, Closing one epe helps to cebuce the perception of depth, tending ta "Elatten out" the Uisual picture. Sls pou gaze upor the target object feel oto the Light trom that object is touching pour epe. Remember that then tino things touch there is no space bettuen them. There is a Definite sense of “clicking in” to this awareness which cemobes space. This is the object of all Vedic pogas in tbich the practitioner seeks to “feel the oneness” betivixt himself and anp object of meditation. Thert come potwers obec that object Due to extended identification called, in Sanstit, Samadhi. Practice and pertect this practice! We twill be watching.bumans' folttales concecning our tind, Todap tne Sind among the humans’ "magicans" ontp the self-delubed and the chavlataoe, mete easily experienced though the senses of bision and bracing, time s not experienced. 3t ta inferred, ‘Wie create the idea of time or duration though mental’ compacison. Foe example take the scart Ge bald ‘oy a bictim. Tle abe the mental conception of the scart being held tp the rine STS mental conception might be a mental pictuce or only some toocds such as, "Be once bos tohich any conscious entity can experie the timeless present moment and it pou somehoim could cease experience of that fact! Bo one would be there to snot about it. Because you ace, you can neber cease to be, This is not merely a cleter use of tocds. This is a cebelation of Deep and teuthtul impact and fhe utee form of ax Inner Mstecy ot the Priesthood. For one taba can grasp in tall this truth, there is immortality already!‘The Gse of Reason in Vampirism "H exalt mp cational mind and old no belief that is in defiance ot reason.” ~ The Vampire Creed “D think, therefore 3 am DANGERCUS!" - on a button at a Vampire Conclave De att tegins oth ceason. Most people, the herd of humanity, usually trp tecp hacd not to think. They abord this unpleasant task twheneber possible. Thep choose jobs that require little or no cceatibity and Diligentty struggle to make a routine out of theic eberpdap tasks as quickly as possible to spare themseltes the Discomfort of active thought. Tien they go hame, thep flip on the telebision set 80 thep can passitely tateh the local, and international gossip called the “netws." @pon occasion, ‘hep till go out om the toto bp sitting numblp in feont of an eben larger screen at the cinema, OF course alcohol amd other Drugs ace featily celied upon to blank out the mind titty more direct, chemical control. So the abecage human goes through bis Life attempting to shield fimself trom those situations that might cequice the mental etfoct of independent thought. €ntice multi-million bollac inbustcies exist solelp ta distract and occupy his mind ty means of “entectainment" and deugs. ‘Clhy is this so? Why does the abecage human so diligentip aboid the use of fis mind? One ‘ubining politician after another vises regularly to bemand to knoto tukp modern education is such a failuce, why our schools grabuate illiterate iiots tho can neither balance a checkbook noc complete a simple job application. et im case after case, tuhen teachers tuithin the school spstemt stvibe to instruct students im critical thinking and applich lorie, these cebels are quickly theotm out of theic teaching positions into the street! Chat is it that is so dangerous about encouraging the inbitdual to think? iby ace te being Deotmed in toate alter toabe of attempts to fill our minds tith gactage? Be fertain about this tact There IS a vested interest by Those Tho twould habe the masses kept stupid, drugged and “entectained.” Gnlike the mob ot Rome, tubo tuece kept fcom ibleness Due to feac of that they might bo to the culing class othertise, today's mob is kept unthinking not out of fear but as part of the enslabement process. The masses are passibelp entertained, a situation foc which thep pap dearly. The payment is not mecely made in dollars lost to the entectainment inbustrp, but in lost libes that were neber libed. The hours of mindless aboidance of thought stretrh into daps, Weeks, months, pears until finally the pouthtul pecson twith bright dreams is lett tocecked on the bark shoces of a wasted Lite, “illuminated” bp a cathode cap tube. 4n tedap's world you habe ony one clear choice: to think oc not to think; to control or be tontralled.The Vampire is one toha thinks and controls. The Vampice knotws that drugs ace for states, whether the drug in question is superstitious celigion, spectator sports, tie entectainment industry, F oc the moce usual chemical drugs. The Vampire recognizes the necessity for the masses to be and cemain Deugged. CUbile be would never soil his oton hands with this curse, the Yampice understands twhp the masses are being held in check by mind-numbing deugs. The ruled might othectnise cebel and upset the natucal order of things. Controlling polwer depends, to a large extent, upon the masses of humans being and cemaining enslaved thcough their oton ignocance. ‘Thinking is an act of choice, a bolitional act. Dt requices effoct to think and thinking skills ace onlp improved with practice. There are thee hurdles to be obeccome tietore being able to choose ta think in any giben situation. The fiest hurdle is simply that thinking JS dittcult. It uses enecgy. Ju anp given situation it is alluaps easier foc the inditdbual to sap, "Ob, that's too hacd ta think about cight not" Or, "B' mt toa ticed ever to begin to think about this.” Te problem, of course, is holo easily the habit of continuing to put off the choice to think becomes establisted. Procrastination becomes the cule, and not mecelp tempocacp procrastination but permanent procrastination. The tragedp toc the indilmdual tripped up by this fiest hurble is that it is usually a lifelong pabit by the age of right and is fully suppocted bp a society ot slabes tho all agree that thinking is a boring, arduous and usually futile waste of time. They ace told in telebision soap operas and mets documentaries, bp their school teaches and in the comic strips that reason is impotent in a tuocld that exists bepond theic compeehension. Thep ace told to gibe up and get along as best they can, accepting thateber little secaps of pleasuce ace passed out for their consumption bp the mass media that cules their ebecp thought. Bet foc those tho refuse the addiction of the many deugs of society there is a curious retard. By not passively flotwing twith the entectainment industry and bp not entecing the chemical anesthesia of cecteational pharmaceuticals, the Yampire disecbers he nots has both the time and enecgy to choose to think. Instead of six hours of flickering tribia on the telebision, the eto Vampice can take the time to think about such questions as, "UBihat is impoctant to me im lite?", “dim J doing that J enjop doing?", ard "Hot tan J impeobe mp tap of lite”. The new ‘Vampice can contemplate other issues of no small importance such as, "Wlbat, if anvthing, do J reallp ove to humans in tecms of mp time and monep?", "Woes it make sense for me to stay where J am?", "Bow much longec to J want to continue if things don't change and how can J make them change?”. ‘Thus the Vampire, tree of the addiction of societal deugs pectorms the most dangerous ot all acts: be thinks. ‘The second major hurdle to the choice to think inbalves second-hand thinking. lost of the sheep tbo ace humans never think about anpthing on their obm. They beliebe what others sap. The slaves attend their chucches and ace told, "Do not think. Beliebe!". O€ course, twbat they ace to believe is that ther ace being told. The common man believes twhat authority figures tel him. Be listens to testimonials toc Deodorants from basketball players and accepts as truth anpthing enough of his friends agree toInanitts time and again, as the media pumps fer tor expertise she othiously cannot fate. pe Krasoring? Ht itis bee husband tbo is im Danger, she till somehots tnots something, Being a bictim makes the wictim an expect in his otwt epes as toll as in the eves of othecs, Despite actual knotaledge. Amplict in this wet is the single sentence that desteops the peibe and self-esteem of all tbo utter it, eben in jest. That hidden. usually unspoken question that declares that man's soul is dead and bis character cuined is, "Glbo am J to knotw?". "Who am J to knot?” puts others’ obserbations above one's ots. "GAlbo amt J to note?" is implicit in the acceptance of talae authority oc expertise. "ipo am F to knotw!” murders the human soul, ‘The anstoec to this question is the clacion call of cue religion. The anstoer to this confession ot Pecsonal faluce and mindless putrefartion is the shining anthem of the Bampicic Essence. The anstoet is, "Bou ace the only one tubo must trots!" Go fenotn is the purpose of reason. To knots, pow must fmol, Hnotoledge does not consist of learning conclusions tut of rationally understanding all of the steps of logical reasoning that (eb fo that conclusion. Eo be given a conclusion amd told that this is "énotoledge” is to be told to babe Gith. | Fait is not tnotoledge. Fn fact, faith is the apposite of knotsledae. Remember that faith ig Gelicsing something to be teue without anp ebinence to bo so and otten in Detiance of the facts of ceality. The Vampice questions everything. Che Vampice doubts all Fe folds doubt as the supreme test of knowledge and this is because Doubt is necessary befoce knotoledge can be attained. he thicd major obstacle im the choice to think oc not to think is emotion, GBle ace not speaking bere of just anp emotion, foimebec. We ace relercing to that specifically uncomtactable emotion ‘that can arise that till cause the peeson to stop thinking. 3 call this the "mind-beake.” these words something is weitten pece which causes an Pechaps J am stating holw those who consume fours of fumed by an electronic Drug and that this makes them docile Chink something like, "Z can understand bat he is saping. Geibat fe has been citing until not makes sense. Det it J get the deitto€ tabere fe is going, 3 may habe to choose to gite up some of mp teleision oc consider mpstif to te a slate. OH J don't like the sound of that. Chat makes me feel uncomfortable. WBlell, FL just let it go and not thint about it” This mind-brake stops the thinking that tas going on because the ideas tecome thceatening. Most people never consciously recognise that they are applying the mind-beake and this alone Grolains wwhp in so many cases people tall not fear most of that tors just told to them. College pcotessors fabe an old saping, "Bell them twat pou twill tell them Gell thems Chen tellthem tobat you told them." TBith conscious entities such tactics are seldom necessary. GBith the Deugged masses, holneder, toho seldom think about anything, it is altwaps necessary. Recently J went to one of the larger furniture stores in mp area and purchased for cash an expensibe reclining acmebaic. The salesman twas not rushed and carefully wrote up the order, took mp money, handed me the receipt and then intocmed-me of the date of Delivery. Tivo daps follotwing the promised date of delivery the twrong chair twas delibered. Bt was the twcong color, the twcong style, the tocong shape. J cetucned to the store, confronted the salesman and Discobered he had toritten dot not only the tcong ocber number for the chai J purchased, tut ben tocote Dot the tarong description. Wien F asked him tubp, he explained, "Cberpone makes mistates.” That mas a lie. First someone has to be present to make the mistake. J don't kinoto toho it twas tho wrote up the ocber tor mp chaic, but it wasn't the salesman. He wasn't thece at the time. He twas somewhere else, drugged out ot fis mind, out of reason, out of simple atmaceness. Js this so diffecent from pour obo experiences with most humans? Instead of cesults, thep gibe excuses, lame excuses. The manager of the store explained the delap in mp deliberp bp stating that thece had been a holiday the meek tetore. 3 asted fim, "Olas this national folidap an unexpected surprise for you? Hasn't this holibap occucred ebecp year for the Last tho fundced pears? BD pou forget that the foliday woul come again this peac? Gr did pou schedule deliveries while pou were sitting at home tatcbing telebision on that bolivay?” Again, Like the salesman, the manager wasn't there. He could give a crude excuse and, because the humans fe Would normally talk to used the same excuse, the excuse twould "make sense" to them. Since the masses are also simplp tering just to "get bo" in this mocld and bo as litle conscious tock requiring thought, reason and attention as possible, they understand such excuses. Thep beliede in such excuses. Thep lide by such excuses. Thep also die due to the cesults of such exruses. ‘The Vampice, om the other hand, knots that to be present, to be in mental focus, to be atvare of the facts of ceality ant to use reason to itentify and categorie those facts in a logical fashion results in cemard. The Vampice knotos it is not only easier, it is immensely easier to do the job tight the ficst time. in ounce of planning is worth a pound of cuce" could be carved abobe the gates of the Temple. The Vampire knots that twbile it takes etfort to choose to think it is fac moce pap that price im tecms of human suffering and the value of the lite be Lead: talues Doubt as the touchstone of reason. He is amare of what others say and toby fe should accept those assertions. Ze Vampire demands cational pcoots ag a dead-end toa dead mind. The Vampire fas the courage and twill to choose to think and consider ideas that map make fim feel uncomfortable so as to learn the truth. ruth is the fenotoledge of the facts of reality. Che Vampire respects reason as the only ald guide to such knotaledge. ‘What is reason? otw can toe use reason? ire there limits to the use of reason? Ast long ago J ceceibed a letter from a person who claimed be was a Vampire and asked me the follotwing question. Be wrote, "J can agree with pour Temple's ideas about ceason beingimportant so te don't delud_e ourseltes, ‘but bots can pou claim that reason ig the only wap we can knot things? €berpbobp knots that there ace higher mystical insights into truth. ‘Bip do pou ignore these?" J ignore these “mpstical insights" because thep are not insights. hep ace delusions. "Everybody" dors sot knot this. Fn tact, no one ca knotw this, Throughout human bistorp thece habe always been mpstics tubo proclaim that thep babe an exalted means to fnotoledge. God or another supernatural channel, thep claim, hands to them dicect insight into the facts of reality. Gnlike other, Less worthy human beings, the mpstics fave asserted that they need not make the effort cequiced to dentty the facts of reality and categorie them accocbing to the rigors of Logic to biscober the truth. Mo, these tuould-be “superior beings" lai that reason is onlp a mundane and cather cumbersome method compared to the binine poter of “instant knotwing” that the mpstic claims to have achiebed. Here of course twe see the ceal motibation behind the confused mumbling and loud cabing of the mystics. hep don't tant to make the necessarp effort that thinking cequices. Thep want God or Jesus oc meditation to Hand them the cesults of the effort thep are untuiling to make. hep tuant the Biéle oc the ora ot LB ta give them the Cully-digested essence of the tcuth. In Short, thep mant @ parental supernatural potwer to bo theie tock for them. Since there is no such polver theit pursuit of a “higher” means to knobsledge thous) mpsticism is total delusion. Reason is the nan-contradictory ibentitication ot the tacts of ceality and is the onlp talid’ means to acquiring fnotolenge, There are several words here of tital impoctance in understanding this detinition. The most important toch to define is tnotoledge, Mystics and theic fellatn trabelecs do not like words to be precisely defined. They libe in a mushy universe. hep do not accept the ebibence of their senses that a thing is that it is, that Aristotle called the Lain of Ddentitp. No, the mpstics instead belicbe that anvthing can become anpthing else and that nothing is separate trom anpthing. Thep lite. in a murky universe in {ohne entity is unceliste, ebec-changing and amt lusion. In short, thep ibe in the wold of the spchetic. A pspchotic does not distinguish tettueen entities. Ca the pspehotic, a wall map dissalte into an automobile and then a nurse and then a monster. @ experience and has "learned" through his hallucinations fan be and act like anpthing else. This is top me Lock up themselves o¢ others since 3t is twocse thar the Oli ‘obich afflicts the oipsical eyes alone. Tt is far toocse than Deatness where the pbpsical fearing is impaired. It is total distoction.| Dt is this cetceat trom reality which leads to the world of the pspchotic. Knoteledge ix the singte clement in the torld that stands tettveen the pspchosis of blind mpsticism and objective knotoledge. What is knotwledge? Bnobwledge is experience balibated bp means of reason. Reason requires Hon-contrabictocy identification. Validation requices agceement among conscious entities. Jn the Vampicic metaphysics everything is real. AIL experience, tubether mental, emotional oc Sensory (in the normal use of that toord) is real. THoweber, not all experience is objectibe. Bt H habe a dream of being in Heto Bork City and J toake up and tell pou about it, pou do not fate tnotoledge of mp deeam. iby? Wibat if J’ m (ping and J di not habe a dceam at MU Ghless pou can taliatetobat I'm telling you, pou bo not bake Anatedge ot my eam. Bow only fnotw about mp assection. Furthermore, my dream is not knobwledge toc me either. It only J experienced it, and J cannot habe anyone else experience it to balibate it, then it is not knotuledge. 3t is a real expecience 3 habe ad. Set it is not knotwledge To know something is to balibate it twith other conscious entities. a dence DRS eg ‘Knotuledge cequices agreement, talibation tettoeen conscious entities. Experience does nat. Examine the vital importance of the difference between these tino items! ‘TE pou treat simple experience as tnotoledge, hots do pou knots pou ace right? Bo do pou nolo tabether pour experience is a distortion af reality, as then a person is trping to dribe a car while deunk? “Bow do pou tno if pour experience isn't a complete hallucination, as twith the pspchotic Locked in fis pabbed cell? Foto do pou knot that pour experience isn’t being interpceted according to an eccor in pour perception, as twhen a cardboard tox first appears to be a dead animal on the road as pou approach it tubile bribing a car? ‘Hnotwledge cequices not mece experience but talibation that does not contcabict the tacts of reality. Hon-contcadiction is an implicit pact of ceason in that ceason is the non-contradictocy identification of the facts of reality. What does "non-contradictory” mean? It simply means that toe exist in a uniberse composed of experiences that cam be entitied. Jt means that a tree is a tree and not a playground noc a human teing noc an astecoid. entitication is necessacp oc these is no possibility foc either reason or knotoledge. Aotice that J db not sap that experience mas impossible without dentty. Boever it is totally impossible to nolo tofut you ace experiencing unless you carr identify itt Pecbaps J might be Ddeibing along at might and it's foggy and caining and J am habing ditficulty seeing where J am Ddeibing. @ip abead J perceive something bright. J can't make out its shape. J cam see that it is a white light. Therefore, J habe alceadp identified a “thie light lacking a definite shape.” 3 am pecceibing something that is dentified. ene AERA tna Ak ACM eau MNCS4 Mystics commonly talk about the inetabiity of theic “higher tmobledge.” This simply means that thep sap thei experience is something that cammot be put into words. Ghep bo not sap that they hope someday to be able to describe this experience. $0, thep simplp say it can’? be described although they claim to knoto twat it is, To which the Vampire asks, "Bot?" Hola do pou knobs that you habe had an experience it pou can't eben tegin to Desccibe it? At which point the mpstic til commonly trp to explain that some things simplp can't be put into tworbs, Chey ww poetically compare their mpstical insight to describing a cainboto te = blind man. Hontober te cam desccibe a cainbot to a Hind man. t's easy. Ul tue need is to explain the Bea of the phosics of retracted sunlight. Bt the tind man bees not understand tabat sunlight is, toe need to go to a more fundamental Lebel to descibe the nature of cabiation. @bentualy, i any fommunication is possible with our bypatbetical blind man, tue twill tind the necessary elements of bis experience that tall enable him to build up am understanding and thecefoce a ‘anotaledge of rainbotos, Bou sce, the mpstic does not mean that pot can't explain tufat a caintety is to a Wind man. The mpstic is tying to sap that pou can habe hnatledge ot something onlp it Pou dicectip Erverience it Bn other toocds, if pou don't see the cainbolo yourself, you cannot habe knabledge of it, Fo which the Vampice smiles and saps, "Ot, ceallp?” OWerously this ts cdiculous and demonstrates the intellectual tankeuptey of the mystical position. es, thece are remarkable and fascinating states of consciousness that can be achebed and ace commonly employed tp the Bampice. Bet altered states of consciousness are not effortless Guides to knotaledge. Chey can sometimes offer experience and information tut these must alloays fe tested against the touchstone of objective ceality. Uese experiences must not contvabist the facts of reality, must not bdefp ceason. experiences that can be entitied. Experiences hate chacactecistics that ace entifiable Al tee Grokus. Ft doesn't fly, gibe birth to pigs or tite books. Each experience at anp giten moment At ime ‘as certain identtiable characteristics that determine twhat is possible and tubat is impossible,The mystic wants to be fceed fom this uniberse of Limitations. The mpstic twants to be able to do anpthing with anpthing. The result ot tabing this pspchotic tiew of this is only confusion ‘built om delusion. The Bampire works to master the control of his world. De knots that delusion is the instcument of the master and the chain of the slabe, _ Tie ample al top Delusion but not accept it. Mystics have traditionally tried to attack these ideas by cither attempting to prove that reason isn’t reliable o that ceality isn't objective. The tirst instance, in twhich ceason is attacked, always relies aporr ceason to probe that ceason isn’t reasonable! Think about that. For example, the mpstic might sap, "Well, pour mind cannot compeehertd intinitp and thecefoce thece ace at least some things that reason cannot understand.” @lbat be just said tas that it pou cannot personally experience the concept “infinity” (since amt infinite entity is a conteadiction in terms), then it is ceasonable to assume that reason is Detectibe! Jn other words, ceason Dispeobes reason! AL concepts ultimately habe theic coots in the sensocp uniberse. The concept ot inbisible x-raps Deribes from ebidence of theic presence on x-ray films that are perceited bp the epe. Aan-phpsical abstractions, such as morality, ace decited from obserbable actions of human beings. €becy thought that wwe can know about fas its origin sometabere in phpsical experience. An important key to the use of reason is to recognise that there is a hiecacchical steuctuce to ideas. A twocd is not simply plucked out of thin ait. A word's meaning is based upon and Depends upon the steps by which it tas abstracted fcom phpsical reality. Ghecefore it canmot make sense to attack an idea bp using that idea or bp anp thea that decihes its meaning from that idea. Psychologist Pathaniel Branden cefecced to this ecroc in thinking as the “tallacp of the stolen concept.” Take for example the abstraction “color.” The chain to sensory reality goes fcom “sensation” to "Light" to specific colors such as “red” oc "pelloin” or "green" to the tober abstraction “coloe.” Jt pou tuece going to attempt to peobe that the coloc "red" Didn't exist but pou acceptet that “coloc” existed, vou twould be guilty of using the tallacy ot the stolen concept. Bou attempted to “steal” the higher thea “coloc” to dispeabe the existence of the undeclping thea of "ced." In anothec context, this twould be similar to trying to probe that pour parents neber had sex! Since pou are here, obbiously pour pacents must habe had sex from which act pou are the resulting product. Bet the mpstics have attempted toc thousands of pears to disprove reason bp means of reason. ‘The Vampire sees through such subterfuge and realises that ceason is the only means to finotoledge abailable to human beings. Ft is all or nothing. ither ceason is reliable oc it isn't At it isw’t tullp trustmocthp, then anpthing is possible and nothing cam be learned. Clocks can gite milk and pour house can tucn into a cola, But thece is no escape. Reason is reliable. Reality is celiable. TWitat is, is. Upon this fundamental teuth is tuilt the basis for the technology of magic. Stay Strong.The Vampicic Writ To succeed at anpthing cequices Will. To achieee anp end, Conquer anp enemp, cbercome anp obstacle, reach anp desired destination Depends upon and cannot take place apart fom the Till. ‘Bhethec it is the desice for a cup of coffee ot the alocies of conquered empice, it all comes dott to this one bital element: GQ. Bibat is the Bampicie WML? Foto can it be discoveced, cceated, strengthened? Wiat can be accomplished bp means of it? Cbp is it so important? Zo begin, toe must understand that amongst humans, the concept of TOLL and Willpatver is U-detined and blurcy, describing something. lost peaple could Cecognize the potwer of GULL in another. | Thep could feel admiration tor the willpotsec of the feraic soldier tuho faced impossible tbs tisting everything to defeat Bis enemies. Chey could recognise the execcise of WAL in the "D could quit smoking but 3 just don't habe the tiltpoter." "S could lose weight but i just don't habe the willpotve.” "D could (Gill in the blank) out J just ton’ t habe the twillpotmer." Hobo do thep fnotn tuba it is thep Lack? ‘Wibat is this heroic quality called the Tau? ‘ity da 40 fe Demonstrate its presence and so manp koto thep lack it? Gilpin is the ability to choose to bo something despite the obstacles standing in your wap. Think of it in this tap: YOUR DESIRES —> OBSTACLES —> FULFILLMENT Litst pou habe a desice. Bou desice some goal, some destination, some ceward to be achieded. But lucking before you, bettueen pou and pour desice, ace obstacles, blocks, problems. ain peablem-solbing it is almaps useful to detecmine tether the problem és actually a peoblem o¢ not, since sometimes our pecception of the situation is in error. Zt pou ace in #etm Bock City and tant to go to San Feantiseo, a caging tlood along the Mississippi River might be an cbstacle unless pou are simply ping to San Francisco non-stopl Hotweter, let us suppose ‘hat pou see that the obstactes are real, not errors in perception. oto tuba? There ace then only tmo other possibilities. Bou either deal with the obstacles and surmount Ghent ot pou tail. Host fumans fail. Most fumans expect thep tall alinaps tail hep gite up the moment thep eben consider 2 goal because thep seldom. if ebec, fate obercome oc sailed any SARC important peoblems in theic libes. ‘Thep Hope that God oc the goverment oc Mommy oc addy toll cescue them and take cace of getting them what thep desice.‘The Vampice acts differently. Once the goal has been determined, the Vampice works to entity the obstacles in the path. Then be beats them. he either uses solutions tor similar problems fe has solved in the past, or tackles the problems with nets methods that map fate ‘mocked for others or that he debises on bis toon, ©h, J almost forgot to explain thy most humans neber even trp to achiebe their goals. The Collorwing clarification of our process of achiebing goals twill help make this cleacec: YOUR DESIRES -~--» PAIN OR WORK -----> FULFILLMENT The Vampire, tecause he understands and debelops his WHill, goes abead through the Cequisite pain or effort to achiebe his goals. The abecage fuman till not. Hote that it is "will not" and not “cannot”, ‘This pain cam take manp forms. Ut could be the pain of feeling Lonely in order to achiebe the goal of bumping an old friend tubo bas tecome an iccitation. Bt could be the pain of not enjoving a Delicious foob in order to achieve the goal of losing excess toeight. St might be the pain of habing to put up with stress instead of smoking a cigacette in ocber to achiebe the goal af > quitting smoking. Un every goal desired thece is some price to be paid to achiebe it. i Just recently J had the pleasure of hating a conbersation with a pspchologist friend of { mine Ze as discussing some of his patients’ problems twit me to gain an understanding of the Vampicic perspective. At one point he commented upon the extreme problems ot patients he fab imho were the “adult children of alcobolics". He spmpathised with theic "enocmous buchen” J and explained holo their inability to cope with emotions and some of the simplest social situations t made thecapy so ditficult. H i | A told bim that the Vampicic view twas simply that thece bas no such thing as "an adult child of an alcoholic". J explained to hint hot most humans actually enjoy being bictims and ‘hat this Label, apact from being ribienlous (twas the patient and abult or a child?) mas totally selt-deteating. The patient has ientiticd with the "problem". sFucther, the problem twas unchangeable bp defitition. Atter all, if the patient's parent had been an alcobolic, that nas that! 3 fucthec explained hot the Vampire builds his TILL bp first recognising the teuth about anp situation, The first truth is that pou ace not pour problems. Bis patients were clinging to the ibea that thep were theic pcoblems. "The problem is," J said, “that there is na possibility foc that person tn eber decide to act in a different tap. He is a victim tp detiition and victims must, bp nature, altwaps be victimized.” Mp Cciend attempted to argue with me by suguesting that it twas all a matter of early emotional. conditioning. "Bou can't believe holo painful it cam be for people Like that to habe to hide theic Ceelings, | 10 neber nota fot someone more poluertul than they ace till act from ane moment to the next | Thep learn to not trust people noc expect thent to eber tell the truth." "So nolo thep are well-trained to understand the cealities of life,” J replied. "sMlost People do Habe to bide their feelings, and bo not tnots foto others tall tehabe and soon recognise that most people bo lie to them in lite. So thy is this a pcoblem? Shouldn't these so-called bictims te fetter prepaced foc the realities of life because of their cougty upbcinging?” Hv psychologist friend became quite heated then and demanded to knots twtp, if it mas all @ matter of GULL these same victims tould, atter Leabing. home, then maccy equally abusibe aleobalies.ke anp Decisions.” Chis is a dicect application of the fundamental theory tor identitping and utilising the cic GML, the Weidenttication Process. Gindecstanding and using this process twill eceate the Pampicic TUL and enable you to obeccome any obstacle to achiete any goal. 3t is the Kepstone in the cceatibe ebitice of the magician’ s act anb the necessary fiest step in the cceation of the truly Bampicic ego. J came to understand this Process through pain. Jn anp situation cequicing an extraordinary effort to sucbibe, there is pain to be obercome oc the fuman dies. 3m specific situations of this nature, in ciccumstances tubex mp phpsical surbival celied upon obeccoming the pain of cold, of bucring tice, of ullet toound, of torn flesh and broken tone, J learned the cata teuth of the seccet of the Vampivic Guill, At is often in tar that man becomes strong and feels truly alibe. GZibp do indityduals in Peace seek Dangerous expetiences such as stydibing, cockelimbing, and so forth? Wihat is it atout faring and obeccoming challenges thich theeaten Death, beiled or bisible, that attracts the ‘wbcant ones tho take Life in big bites? Military basic taining has cemained essentially unchanged since the daps of Mlexander ‘he Geeat. The process of conbecting a fearful mama's bop into an obedient killing machine bas not been alteccd ‘with madecn times. SI boot camp still takes the net cecruit and sttips atzap fis former symbols of personal identity (bis fair, his clothing, bis jetoelrp, eben bis name), and then sites fim a neto set of sprabols to create a net Mentity. The ceccuit is giben challenges dailp, Houcty, without warning. He is expected to gibe up sleep. He is expected to exceed earliee Physical limits of steength, speed and endurance. Hye is expected to fill om command, to obep ‘without fesitation, As the ceccuit contconts amb obercomes the pain twhich stands tettveen fim and pis neto accomplishments, he is execcising and debeloping his WILL We discabers than he can tolecate that he can surpass his eaclier limitations, obeccome thera and achieve goals. Little twonder that tor millennia most feroes came trom the battetields, mast leaders fist leb troops. Little monber that imac has been a place of testing. Wihat makes such transformations of prep inta predators, at least tuithin the military lite, is the Detdenttication Process. In shoct, the Weidemtfication Process is based upon a single, self-ebident principle: YOU ARE NOT YOUR EXPERIENCE. Take the paper you are reading nots. Holo do pou knots you are nat this paper? J habe asted such questions of men and nomen accoss this tworlh for prars and ceceibed manp, manp incaccect answers. TH am not this paper (or other object) because it’s ober thece and 3’ m ober bece." “alnd holw do pou finoto that is true?” 3 twill ast. "Because J trot itt" Again J ask holm thep know that. "Because J am a human being and not a paper." Again J twill ast, "But eben it pou are this thing pou call ‘a human being’, foto do you ‘anoty you are not this paper?"Only Vampires have ebec given me the correct anstoer. ‘The wap in which pou knots pou ace not some other object, whether that object is a paper, a pencil, a submarine, o the planet Jupiter is because of the fact that pou experience the object And tohat that implies. Bou can see this paper. Bou can potentially fear it produce a sound ax you touch it. Liketwise, you can feel the paper and possibly eben smell oc taste it. In other mocds, you can expecience this paper bp means of pour five senses, Pou can ast pourselt, "Wigo knows about this paper?" and it pou can anstwer, "J dal", then pou habe just employed the Weidentiication Process. Gn simplest terms, the Deidentitication Process is this: 1. Is it possible for me to know about "x"? 2. If it is possible, then I am not "x". Gnothec tay to express this hea is to state that the observer is not the obserted, the hearer is ot the sound, the toucher is not the feeling, oc, moce globally, the expeciencer is not the experience. Please remember that the Vampiric metaphysics holds that all experience is ceal and does not fitbe Lebels of "realness" for experience. Instead, we do have theee dimensions ty tubich we precisely define experience (Which is treated in the Hpsteries of the Priesthood). Wowever, please note that pou, the experiencer, ace not the experience, in ober to habe Will to obeccome the pain of the struggle against the obstacles tettueen pou and pour goals thece is a trict. 390u cease to ibentifp with the pain. Jn the early sebenties, research on the outec Limits of human potential tuas conducted bp Be. Elmec Greene at the Menninger Institute in Topeka, Kansas. One teulp unusual subject, an American named Jack Sehtoarty, cepeatedlp demonstrated an exttaocdinacp ability ta twithstand pain and control other bodily functions. He commonly twould take a large &nitting needle and theust it completely theough his upper biceps while ebidencing no discomfoct or tension. Then ashed later holo he Did it, Sehwarts explained that he used a small mental trick. He tould not cegard the arm being punctured as bis arm tut just as an acm. hus the pain experienced tras not bis pain but, simply, pain, In all of this’ J am not implying that the Wetbentitication Process cemotes the expecience ot pain. Sot at all The Weidentitication Process simply allows you to find and use the Vampicic TL to not be stopped bp the pain. In the Academp-atmacd twinning film classic, "Latocence of Acabia, mp fabocite scene consists of Latorence deamatically lighting a match and Letting it buen itselt out against his fingers. Another Beitish otticer present gabe it a trp and, as the flame neaced bis fingertips, felt the sharp pain, dcopped the match and demanded to knot of Zalocence that "the trick" twas. "The trick is,” replied Zaturence, “not caring that it hucts.” Most peaple ace identified witty theic experiences. Thep habe no sense of self sepacate from or superior to the pains and pleasures tbich herd them, kicking and screaming, tobining, begging and complaining, theough the cocribocs of theit lites until they ceach the slaughterhouse and, in silence oc scceaming, finally expice. ‘The Vampice is one tuba cealises that the world is almost empty ot people. He sees teeming tillions of bodies lacking souls! Instead of sentient, conscious entities, be sees humanoid machines following the Deata of pleasure and driten bp the fear of pain; mindless, weak automatons tuba proclaim loublp theic “free til” while smoking death-beating cigacettes;pre-programmed robots asserting that theic "Dibine nature” grants them immoctality in a cobot beaten cun bp a robot Gad. ‘The Vampice is one tubo awakes in the Land of the sleeping and is the man who can see in the country ot the blind. He realises that bis WH is both the means and the goal of his existence. Be realizes that most people not only lack the willingness to judge, tut lack a Self ‘with tbich to do the judging? The Weidentitication Process permits the Vampice to discobec the mpstery of what be trulp is and pote vitally potwertul and impoctant his true elt is in the cosmic scheme. Hot does this discaberp come about? First, the Bampice seises the essence of the ‘Beidentitication Process and puts it to use in his lite. He entities his goals and the obstacles {@ those goals. Then, realising that, i€ he knots that needs to be done, be only need do it, the Bampice takes the actions necessary to achieve fis goals. It does not matter to fim that it may be dittieult. He understands that pain is something fe can experience ant is not something tubich be is. Be can “not care" that it hucts. he can do it anptuap, tohateter is crequiced, fe can art ‘while experiencing the pain! That is the kep to the. Vampicic Bill and the execcise and Ddebelopment, the strengthening of that TLL. Suddenly life's problems become challenges. The obstacles to achiebement become sppoctunities tm strengthen the WH. Bite becomes a special secies of games for the Vampice until, Cinally, the strengthening of the WHiLL becomes more cetnacding than the achievement of anp other goall Such Vampires produce rather barre bebabior as biewed bp the human masses. Vampice of this order might indulge in a sport or martial act not foc the peimacy purpose of merely twinning or incceasing self-defense stills, but because such an acena permits im to incceasinglp challenge and empower bis Will Fo example, the bodp builder might viet the pain inbolbed im certain cepetitions of Litting weights as the price to pap to achicbe the muscle Growth fe seeks. The Vampire might, instead, tien each instant of physical agony as a Moment-bp-moment opportunity tor fim to triumph ober pain, thereby strengthening his Will, ‘with muscle growth as only a side effect. The boxer might cun long distances, cursing the Viscomfoct, realising it is the mecessarp price to pap to fuld the stamina cequiced to win an upcoming prigtight. The Vampicie boxer might cun even facthec, pitting the exhaustion be is experiencing in fis todp against the GMill twbich pushes it on and, as an aftecthought, cemembering that it tll also better enable him to build the tind needed to better twin a prisetight. The ditterence is inbisible out gargantuan. The unconscious human being is stopped bp bis aboibance of pain in usually futile attempts to achiete difficult goals. The Bampice uses goals not only as remacds but as opportunities foc adtersity, to hone anb empower his GUL. In all this te ace not describing masochism, bp the way. #lasochism finds pleasuce in pain. The masochist enjops the pain. The Vampice is not a masochist. The Vampire does nat enjop the main. Be uses the pain. Just as a Vampire is a master of pleasure and is not masteced by pleasure, 30 toa fe is a master of pain, and not a slabe to it. And what comes of this peculiac explocation of potuer obec pain? THhat is the tinal purpose ot this hecaic effort? Make no mistake about itl AL heroes are those tobe find the GULL to challenge ard follow through to the ultimate Limit of theic being the intention to smasty through pain ta achiebe theic goals. The ultimate purpose is the tocging of a true ego, the cceation of an immortal Self. As with the Vampiric CULL, the Selt is both a discoberp and a cceation. The name given to this Spelt is the Wragon. Flot tong into explocing the meaning of the Weidentitication Process, most Vampices twill ast, "But if J am not anpthing J can expecience, that am 3"The tap here is to try to anstuer this question definitively. Pbbiously, anything pou can ther possibly trot about can't te pow. Xow could alteaps ask pourself, "GElho knots about it" and anstoer, "B ba.” ‘Che expeciencer is not the expecience. At is hece that the ttristed distortions of mpsticism raise theic empty heads to speak of "0b" as this Self which cannot be foto. There ace a feta limited examples of tuorth tbich come Econ the fury thinkers of mysticism fre. One example is the old Zen saping, "SE pou meet the Subd (the Sele) om the coud, kill him!” This is mecelp anathec tap of cepeating the ‘Dedenttication Peocess' Lourdation that the expeciencer is not the experience. Other mostical Birbends toould habe us then abandon all conscious thought to “seek” this Sell, which bp Delinition cannot be "Cound" (experienced). Alo experiencer, na experience! ‘The famous philosopher, Wescartes, stated, "Cogwitio ecgo sum" ("D think thecetoce J am’), Bescactes twas twcong. Thinking can be caccied out ty the most mindless of all automatons, the electronic computer. Ao, the corcect statement is, "3 expecience, thecefoce 3 am." Pou ate the experiencer. Bet, from the sickness of mpstical celigion toe find the ultimate bevcatty, Therabeda Budehisne claims that the Belt, the terp expeciencer, is an illusion, They claim that that toe call the Selt is the cesult of an ervor in linguistics. They propose the idea that experience anb only experience exists thile the ecconeous concept of an "expeciencec” acises {com the sontax of language itselt, Thep believe ut tober a man saps, "see the snake" ths Sentence creates the illusion of an "3". Chep claim that that is actually happening is simply an experience of "snakeness” tuth the attethought of an "3". Therabeda Buddhism teliches that enlightenment consists of cealfing that the Self is a delusion resulting from an ecroc in thinking. She Bampice would simply reply, “So pat? FE pow ace cight and thece is no SelE, hots Does that help? TWihat ix the adbantage?” The Buddhist will speak totwingly of tceedom teom pai and teusteation. The Yampice uses pain to create a strong Self, The Buddhist tants to escape tcom tix world. Che Vampire tants to possess it! This is the bital difference! 3 Fhomeder, the Thecabedic bie is shortsighted. The truth is that the “biewnoint” we cefer {0 as the Selt is a sleeping Dragon until and unless there is a potmectul enough GBill to The awakened Bragon consists of the Selt when conscioustp reflected bp a strong Pampicic CHL. The atnakeneh Meagan strides though lite, unatcad of the pains and traps of steeping humanity. The atuakencd Dragon twas and remains the supceme goal ot all true eccult acttaty tobether painted in the colorful descriptions of the alchemist ot the blood-grip struggles of 4 staocd tuactior in training. She image of the Dragon is the oldest conception of the unknotsable chaos which exists gpart {com experience, TIAMAT woes the mother deagon of the great salt sea ot cytes toc the Sumerians. The spmbol of the ocoborus, the snake stuallotaing its otm tail is found upon the most ancient cackings of our world. The Selt hich cannot be knoton but rises in dack shadotns im the presence of a growing Bampicic Will is the Wagon. Were toe find the source of manpof the spmbols of Yampicism. The Pit o€ darkness is that same Wagon and that same Spelt { the Prince of Marines and the King of the Wlocld. ‘within (urks hidden and untnotnable, phpsical Lite, in breathing, mobing and sex. So then, the Bampire map use the mind bp means of the Weidentitcation Process to tinvet! the Dark Selé foceber fidden tut alts present. gain, the Bampice map use the dicect techniques of @lalking The World (CT) of going Bebitd The pes (BEE) to fre an immediate experience of this altered state of consciousness and atvareness which is the Satanic Suppose pou tmece taking a male Pou moulb take the view that pour Pour position cemained unmotiingTemple of the Vampire Box 3582 Lacey, WA 98503 U.S.A.