toaf introductory course

8/9/2019 ToAF Introductory Course

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INTRODUCTORY COURSE

Part 1 - Foundations of Draconian Magic


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A Word of Introduction

Welcome to the Introdctor! "orse of the Temple of Ascending Flame. It is a specificall! designedpersonal training program that !o #ill ha$e to do !orself% in !or o#n time. After completion ofthe pro&ect !o #ill ha$e to #rite a report/smmar! of !or e'periences dring the practice. Thepro&ect ( schedled for ) #ee*s of continos #or* ( is an introdctor! corse into +raconianTradition and fondations of +raconian magic. This corse #ill also prepare !o for the actalinitiator! #or* on the ,ath of -lipoth and the magic of cifer and primal +raconian ods . Aftersccessfl completion% !o #ill ha$e the opportnit! to ta*e the Initiation into +raconian "rrent. If!o decide% in the corse of #or*% that this is not something for !o% the Initiation is not complsor!and !o can simpl! lea$e the Temple or sta! and #or* #ith s on less ad$anced pro&ects. In order tota*e part in more ad$anced aspects of or Wor*% ho#e$er% !o need to ecome the Initiate. We #illta*e a close loo* at !or report and get ac* to !o #ith feedac* and gidance concerning !orfrther #or* and personal de$elopment on the ,ath of -lipoth. If !or report is not accepted% #e #ill

not encorage !o to ta*e Initiation throgh the Temple and #e #ill rather ad$ice !o to follo# adifferent path of spirital ascent. ore information aot initiator! strctre on the ,ath of -lipoth#ill follo# later in this docment.

The corse is di$ided into t#o parts ( the first is theoretical and pro$ides asic information on the left(hand(path magic% +raconian Tradition% the Atlantean "rrent% and e'plains asic terms andconceptions that !o #ill need in the frther #or* #ith the Temple. The second part is the practicaltraining program that is to e done indi$idall!% at an! sitale time. The corse incldes chosene'cerpts from #ritings of Asenath ason ( the fonder of the Temple% !o ma! therefore e familiar#ith certain parts of this material. o#e$er% the corse is designed according to a specific crriclm%and it #ont do an! harm to std! this material #ith a greater focs #hich !o might not ha$e gi$enit efore.

The series of #or*ings inclded in the introdctor! corse #ill help !o get to *no# and nderstand+raconian spiritalit!% preparing !o for Initiation into +raconian ,ath and for frther initiator! #or*#ith its primal form% i.e. the Atlantean "rrent% throgh cifer% #ho is the ord of Ascending Flameand the ate to this primordial gnosis. There are also other *inds of Initiations aot #hich !o #illlearn frther in the corse% and e$en thogh #e do not pro$ide them all in the Temple% it is#orth#hile to *no# that sch opportnities also e'ist. After completion of this corse and Initiationinto +raconian ,ath% !o are #elcome to participate in or ad$anced Wor* #hich incldes man!pro&ects inspired ! the +raconian Tradition% and is centered on self(initiator! path #ith the Tree of-lipoth and incldes sccessi$e #or* #ith particlar -lipothic le$els and e'ploration of the Tnnelsof 4et. This path is descried in greater detail frther in this corse.

If !o alread! are the +raconian Initiate and !o recei$ed Initiation into the "rrent of the +ragonthrogh other grops or magical orders% feel free to contact s and discss the frther possiilities of!or personal de$elopment ( !o ma! not need this corse to start #ith other pro&ects. 5t if !o ha$ene$er #or*ed #ith the +raconian Tradition% e$en if !o alread! are an ad$anced practitioner% it is stillrecommended to complete this corse% as it #ill onl! enhance !or *no#ledge of +raconian magicand empo#er !or magical s*ills. If !o are asoltel! con$inced that !o dont need the #or*ings ofthis corse and !ore not interested in going throgh this #or*% #e #ish !o all the est on !orpersonal path% t #e dont #ant !o in the Temple. We #ill onl! pro$ide frther gidance andteachings to those #ho sccessfll! complete the Introdctor! "orse and recei$e the +raconianInitiation from the Temple% as this $er! #or*% asic as it is% la!s proper fondations for ad$ancedinitiator! #or* on the ,ath to odhood. Also% a tre magician *no#s that there is al#a!s more to

learn% regardless ho# far on the ,ath !o ha$e scceeded so far.


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What is e'pected from !or #or* #ith the introdctor! corse is not impressi$e reslts or elaoratedescriptions of $isions 6this is #elcome t not necessar!7 ( its !or attitde% self(discipline%seriosness aot the Wor*% determination% and de$otion to !or personal path of spirital ascent. Ifnone of the ao$e is oser$ed dring !or #or* #ith the corse% #e #ill not encorage !o to ta*ethe Initiation and #al* the ,ath. In this case% e$en if !o ma! still #ant to e initiated into the "rrent%this #ill not e done ! the Temple.

What #e e'pect to see is !or genine +esire to #al* the ,ath and flo# #ith the "rrent. Find thetime for !or dail! magical practice. +ont loo* for e'cses for a$oiding acti$e #or*. Write do#n!or $isions% thoghts% emotions% etc. 8eep records of messages recei$ed throgh the #or*% if thereare an!. 4pea* aot them to sho# that !o can share !or #or* #ith others. The same !o #illrecei$e in retrn. In this Temple there are no 9masters9 and 9disciples.9 We all are 9stdents9 gided! ods and the forces of the "rrent on or path of indi$idal ascent% and #e are all 9teachers9 tothose #ho #ish to follo# or steps. +ont #orr! if !o find the #or* a it o$er#helming at first% !ormind #ill get ad&sted to the flo# of the "rrent and !or ps!chic ailities #ill gro# #ith time if onl!!oll *eep #or*ing on a reglar asis.

ood c*:


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About the Temple of Ascending Flame

Temple of Ascending Flame #as fonded on +ecemer 21% 2012. It emerged from a former occltgrop *no#n as odge agan% dedicated to +raconian Tradition in its $arios aspects andmanifestations. odge agan #as acti$e in the !ears 2002(2012. ines and plications distrited #orld#ide. +ringthose !ears odge agan held reglar meetings and open lectres% #or*ing #ith a $ariet! of pro&ects%#hich inclded sch areas as #itchcraft% necromanc!% demonolog!% oetic magic% ?ecronomiconnosis% and -lipothic -aalah% as #ell as man! magical traditions g!ptian% ,ersian% ree*%4candina$ian% and 5a!lonian. With the completion of the le$en -lipothic ,o#ers of Tiamat% andafter almost ten !ears of acti$e #or*% the goals that had een set p for odge agan and offsidepro&ects that arose in the meantime #ere accomplished and the Wor* #as considered as finished. The

odge closed ! the end of 2012% gi$ing #a! to Temple of Ascending Flame.

Temple of Ascending Flame #as fonded as a ate to +raconian "rrent% arising from inspirationrecei$ed from cifer and the primal +raconian ods% and in response to inBiries and e'pectationsof those #ho #ish to #al* -lipothic ,ath of 4pirital Ascent. We are ! no means a 9magical order.9We do not charge fees for memership and or Wor* is not ased on an! hierarchies. There are norestrictions aot participation in or open pro&ects and in or inner Wor* #e #elcome all #ho arecapale of recei$ing and channeling the nosis of the +ragon.


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are stirring and Atlantis is rising p from the Coid. In the present #orld% Atlantis is a s!mol of theforgotten primal po#er that holds the *e!s to transformation of an into od.


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The Work of the Temple

The central Wor* of the Temple is to introdce the aspiring Initiate into +raconian ,ath and the Treeof -lipoth and assist in the initiator! process on the ,ath of the +ragon.

The Wor* of the Temple is condcted on three le$els

(


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#or* #ith s in acti$e #a! on a reglar asis. We do appreciate% ho#e$er% that memers and Initiates*eep materials recei$ed from the Temple for themsel$es% in their pri$ate collections. This is notecase this *no#ledge is 9secret9 and 9e'clsi$e9 t ecase #e #old li*e to pre$ent irresponsileand immatre se of these materials ! people #ho $ie# magic as a cool ride t ne$er other to ta*ean! effort in finding #hat it is reall! aot. We dont ta*e responsiilit! for ad e'periences and lifefailre cased ! these methods and ritals if !o otained them in an! other #a! than throgh the

sccessi$e #or* #ith the Temple.

Therefore% #e open or gates to all #ho #ish to share and discss their Wor*% to recei$e and gi$egidance% to e initiated into +raconian ,ath and Atlantean nosis and to initiate others. We #elcomeall #ho #ant to *eep the "rrent ali$e and florishing arond the #orld% to a#a*en the +ragon andto see the #orld reorn in +raconian Flames.

What is Draconian Path

+raconian Tradition is an initiator! magical path inspired ! s!molism deri$ed from m!thologicaldragons and serpents. It is an old #orld#ide tradition% dating ac* to first ci$ili>ations and thosereligios eliefs in #hich draconian gods% spirits% monsters% and easts represented the concept of+ar*ness% "haos% or the Dn*no#n. For this reason it is possile to #or* #ith the +raconian ,aththrogh man! different cltral traditions and religios paradigms% sch as e.g. g!ptian lore% "elticlegends% 4candina$ian m!tholog!% and man! others. In present times dragons ma! seem to e merel!a prodct of fantas! #orld% oo*s% mo$ies% games% etc. t their m!thological histor! reaches ac* tothe most ancient times. !ths of dragon and serpent deities are encontered #orld#ide in legends%

literatre and fol* tales. In the 4candina$ian lore #e ha$e Hormngandr% the terrif!ing serpent holdingthe #orld of man in his coiled emrace% ?idhogg% #ho feeds on the $er! roots of ggdrasil% andFafnir% #ho represents the po#er of self(transformation. In g!ptian m!tholog! the +raconianprinciple of "haos stri$ing against tec ci$ili>ations% and inman! others.

+raconian s!molism is comple' and loaded #ith esoteric meaning. !thological dragons sall!represent specific principles. As #inged serpents the! reflect the ermetic principle 9As ao$e% soelo#9 and refer to the chthonic Balit! of the earth and the nder#orld 6the reptilian od!7 nited#ith the spirital concept of the hea$ens 6the #ings7. The! are also often depicted #ith se$en headsand the nmer se$en has a significant esoteric meaning in +raconian !steries. The se$en heads ofthe +ragon are identified #ith the se$en planets from traditional astrolog!% the se$en lo#er4ephiroth/-lipoth on the -aalistic Tree% se$en stars from Drsa a&or "onstellation% se$en po#er>ones or cha*ras throgh #hich the 8ndalini ascends to nite #ith the cosmic consciosness% etc.

The po#ers of the se$en lo#er 4ephiroth are elie$ed to clminate in +aath% #hich is the gate#a! to


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the A!ss% garded ! the dragon demon "horon>on #ho lr*s at the threshold separating the#orlds of ight and +ar*ness. 4ometimes the serpent represents male phallic force and the dragon themascline fier! principle% li*e T!phon% fearsome monster of ree* m!tholog!. 5t there are alsoman! stories and legends #hich depict the dragon as e'plicitl! female Tiamat from the 5a!loniancreation m!th% or ilith as the 4erpent in the arden of den. In others% it is androg!nos% li*e


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s!stems. A#a*ening of the +ragon force is condcted throgh techniBes more sited to the modern#orld$ie#.

agic practiced in the Temple is ased on man! paths to occlt *no#ledge and incorporates man!magical s!stems% t it has the ma&or fondation the ,rimal +raconian Alchem!. The Alchem! is theart of reconstrction of consciosness and the spirital path to perfection. The term 9+raconianAlchem!9 means that this process is done ! #or*ing #ith the cosmic crrent flo#ing from the Womof the +ragon% the primal force of all creation. The fll! a#a*ened +ragon Within representsindi$idal spirital perfection% odhood Incarnate. In m!ths and legends this &orne! to the Wom ofthe +ragon is s!molicall! represented ! the &orne! to the Dnder#orld. The adept enters the realmof the nder#orld and throgh magical death he retrns reorn% po#erfl and god(li*e. This is theprocess of self(creation or 4elf(+eification. This is done ! means of secret #isdom #hich is the fritof *no#ledge and the flfillment of the 4erpents promise in enesis #hen man*ind opens their e!es%the! #ill ecome li*e gods. This is also the alchemical process of initiation #hich in ancient g!pt #ass!moli>ed ! 8hephra% the god of self(creation% #ho in The Book of the Dead proclaims 9I am8hephra% the one #ho created himself.9 In the Western occlt tradition% the most famos allegor! ofthe self(initiator! process is the legend of Fast #ho decided to enter a pact #ith the forces of

dar*ness ( these forces are emodied ! ephistopheles% #ho in ps!chological sense is thepersonification of the principle of 4hado#. ephistopheles is also cifers emissar! and the initiatorinto cifers ,ath of 4elf(+eification. The *e! to Fastian m!steries is the concept 9*no#ledge ispo#er.9 It is the practical *no#ledge that flo#s from empirical research of the natre of the ni$erse%commnication #ith spirits and &orne!s to n*no#n #orlds and dimensions% gnosis channeleddirectl! from gods and spirits of the +raconian "rrent% #ho act as or gides and allies on the path.Fastian m!steries ha$e a significant role in the magical traditions of the West and inspired man!grimoires and oo*s of lac* arts. These #or*s pro$ide practical *no#ledge aot ho# to in$o*eappropriate spirits and demons% #ho are magicians gides and initiators on the ,ath to odhood.

The Atlantean "urrent

The gnosis of the Atlantean "rrent is the gnosis of the first ods ( not those created ! man% tthose #ho created man% far older than man*ind% #ho e'isted efore hman consciosness #as e$enorn in the Wom of the Coid.

At present times% there are man! theories of #hat the Atlantean "rrent is% and the s!molism ofAtlantis is the fondation of man! esoteric traditions. 8enneth rants +raconian Trilogies% in #hichhe points ot connections et#een the +raconian/T!phonian tradition and the Atlantean "rrent% are

a pi$otal #or* in the Western occltism% and most of magical 9+raconian9 s!stems are inspired !man! aspects of this #or*. In the philosoph! of this Temple% the +raconian and the Atlantean"rrents are $ie#ed as one ( the! are t#o manifestations of the same magical crrent that flo#s fromthe Coid% or as #e call it ( the +ragon. Therefore #e refer to this #hole tradition as the "rrent of the+ragon. The onl! difference is that the 9+raconian9 tradition is !onger ( it is reflected in all m!thsand legends across the #orld #hich spea* aot primordial monsters% dragons% serpents% dragon(gods% serpent(people% and man! others. It in$ol$es the astern 8ndalini tradition #hich sees theinner spirital force as serpentine po#er% scientific theories of the 9reptile rain%9 serpentine threads ofthe +?A code% etc. This is the #hole tradition that has e$ol$ed #ith man and hman ci$ili>ation sincethe origin of hman race and has een po#ering the e$oltion of man*ind throghot the #holehistor! that #e are familiar #ith. 9Atlantean9 is all that e'isted efore% and it is no# reflected in thestories of 9aliens%9 strange amorphos eings% ne'plained phenomena% etc. ( the! are intangile and

alien to hman consciosness ecase the connection to this "rrent #as lost in the histor! of


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man*ind. $en the gods that e'isted efore #ere later reshaped and gi$en more 9hman9characteristics ( this is ho# #e see them no#% #hile in fact% their original natre resemles e.g. thereat


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legends and stories. The lac* of nderstanding of the natre of cifer stems from mltiplicit! ofnames and attrites assigned to him in man! different cltres and m!thologies. In the "hristianlegend% he is the fallen angel #ho #as cast do#n into the Coid for the sin of pride and his reelliosnatre. In ancient m!ths% he is ,hosphoros% the orning 4tar% associated #ith Cens. In -aalistictheories% he is associated #ith the hidden 4ephira +aath #hich fell% or descended% to the le$el of man%a#a*ening the foridden po#er of creation and se'al energ!% #hich is represented ! the Frits of

8no#ledge offered to man ! the ilical 4erpent. In the -aalah% the fall of angels and their se'alnion #ith man initiates the nion of #orlds and opens the foridden path of sol ascension. In oldgrimoires and oo*s of magic% cifer is the 8ing of ell% Infernal mperor #ho presides o$er theentire infernal hierarch!. In traditional demonolog!% he rles the element of air and the direction ofeast% together #ith three other infernal *ings #ho preside o$er the other elements and directionse$iathan 6#ater% #est7% 5elial 6earth% north7% and 4atan 6fire% soth7. In the Fastian Tradition% he isthe chief rler of ell. It is cifer #ho gides Fast into the pact% #hile ephistopheles is themediator and e'ector of his orders. cifer% ho#e$er% is mch older than all m!ths and legends thatonl! conceal his tre from. is mas*s and manifestations ha$e to e e'plored and nderstood in orderto re$eal the tre face of this ancient od.

In ropean #itchcraft tradition% cifer is elie$ed to ha$e een created ! the ,rimordial oddess%

#ho parted herself to ecome t#o separate eings. cifer represents her light side% #hile theoddess herself remains dar*. is dar* solar po#er is the e'act opposite of the lnar crrent of theoddess and the merging of their energies pro$ides the alance of po#er necessar! in man! magicalpractices. This primordial goddess is sall! referred to as +iana% or ecate% and this legend isdescried e.g. in Aradia, or the Gospel of the Witches, spposedl! ased on m!ths and legends of ancientItalian #itchcraft% made poplar ! "harles eland. In ropean fol* legends% cifer is the ord ofthe 4aat% he carries #omen on his ac* to desolate places #here the rites are held% and he is the odof Witchcraft and the orned Initiator #ho sedces and tempts participants of the 4aat to all sortsof depra$ities and transgression.


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together% from the soil of the earth. And as the! #ere eBal in their creation% ilith refsed to sccmto her hsand #hen he tried to impose his #ill on her in se'al act. 4he fle# p to the hea$en #ithfr!% screaming the secret name of od 64hemhamforash7% and left the arden of den% settling on theshore of the =ed 4ea% #here she mated #ith demons and ga$e irth to hndreds of spirits. For thisreason% she came to e depicted as a demon% sccs #ho hants men dring sleep and steals theirsemen% $ampire #ho *ills children in their sleep% threat to pregnant #omen% and Been of all e$il

spirits in the #orld.-aalistic sorces also descrie ilith as the consort of 4amael% ,rince of ell% #ho is often identified#ith cifer. Together the! rle the #hole -lipothic Tree 4amael/cifer from his Throne inThamiel% and ilith ( appearing at each le$el of the Tree% acting as the gide and initiator on cifers,ath of Ascending Flame. 4he sedces the Initiates and gides them throgh the path of fantasies andtaoos in order to help them release the serpentNs po#er% the 8ndalini force inherent in se'alit!.i*e the 8ndalini force that a#a*ens consciosness and lierates it from onds of ignorance% ilithlierates the sol from illsions of flesh and a#a*ens spirital +esire. 4he and cifer can ecompared to t#o sna*es that constitte the Tantric concept of the 8ndalini Ida ( the lnar feminineforce% and ,ingala ( the solar mascline crrent. The! rise from the se'al centre at the ase of thespine% ascending throgh the spinal colmn and merging in ecstas! in the Third !e% the center ofa#a*ened consciosness. The image of their nion and the encircling principle is e$iathan% theprinciple of continit! and ageless e'istence.For the first time #e meet ilith in the first -lipha on the Tree of ?ight% the dar* the conterpart ofal*th% also called Kthe #om of ilithL or Kthe ca$e of ilith%9 as it is the entrance to the


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#ith lac* e!es and sharp teeth. The dra#ing implies that the Antichrist dra#s his force from theeast he is riding on. This image also refers to the role of e$iathan on the +raconian ,ath ( e$iathanis the intermediar! et#een ilith and 4amael/cifer% the infernal cople #ho rles the ?ightside.The s!mol of these three forces nited is 5aphomet% representation of the nion of opposites% fll!integrated consciosness of the Initiate% emracing oth the ol! ardian Angel that elongs to the+a!side and the 5east % or the Antichrist% #hich is the concept of the ?ightside.

ichael ABino #rote in The Diabolicon 95efore od or Angel% +aemon or man% there #as e$iathanalone% principle of continit! and ageless e'istence.9 e$iathan therefore represents the $er!eginning% the original cosmic forces that ga$e rise to the ni$erse. ?ot accidentall!% the nosticselie$ed that this primordial 4erpent is the Anima ndi% the sol of the #orld% the eternal eginningand end% the element of chaos #ithin% the di$ine potential% l!ing dormant in the dar* recesses ofhman ps!che. e$iathan is the +ragon Within and the +ragon Withot ( the primal force of allcreation and all destrction% and the inner force of di$init! that #hich connects s #ith the +ragon%the spar* of di$ine fire that on the +raconian ,ath ecomes the Ascending Flame of cifer.e$iathan is #hat inds the astral and the ph!sical odies. e represents self(control and mastering ofthe 4elf throgh d!namic change. e is oth 9the ao$e9 and 9the elo#9 M the inner and the oterforce% the sol of the #orld and the di$ine spar*. e is the timeless e'istence% the principle that #a*esand inds the essence of the 4elf. We can find him ! immersing !orself in the depths of thenconscios% in dreams and $isions throgh #hich the implses of the n*no#n are roght to thelight of consciosness. This process is the integral part of the left hand path% #here the Initiategradall! reaches the essence of consciosness ! immersion in the +ar*ness Within M in search forpotential that enales one to shape realit! M oth the inner and the oter. Throgh #al*ing the path ofe$iathan #e ecome as him M the 4erpent/+ragon% the di$ine eing% separate from all cosmicstrctres% po#erfl and independent.

Other #ods and Archet!pes &ithin the Temple

'ecate

ecate is the teacher of #itchcraft and the gide to personal 9nder#orld%9 the depths of the ps!che.In m!ths and legends% she is the mother of #itchcraft and the goddess of dar* magic. It #as elie$edthat she appeared at night at the crossroads% accompanied ! dogs% ghols and #raiths. 4he endo#ed#itches #ith po#er o$er the forces of ?atre% re$ealed the secrets of hers and introdced her

follo#ers into rites of transformation and transgression. er *ingdom #as that of #ild animalshonds% #ol$es% and serpents. er #itchcraft also inclded m!steries of transformation into a east% apractice resemling the shamanic tradition of shape(shifting. er clts referred to the concept of lifeand death% the m!stical transformation throgh death and reirth. 4he #as ene$olent and generosto natre and to hmans% as #ell as rthless% responsile for all noctrnal atrocities and destrcti$e#itchcraft. 4he rled the earth% the s*! and the sea% and she decided aot hman fates. 5t she coldalso endo# man #ith #ealth% po#er and fame% protected soldiers in attles and sailors at sea% #atchedo$er the &stice in corts% and granted $ictor! in competitions. And finall!% she #as also associated#ith the moon and #orshipped as the oddess of lnar magic.

Initiation into the m!steries of ecate is the descent into the Dnder#orld% inner dar*ness% throgh theportals and tnnels of the ?ightside% #here the ancient *no#ledge lies hidden% a#aiting to e re(disco$ered. ecate leads s throgh dar* paths to the gate of 9hell%9 #here the terrif!ing "erers

gards the long forgotten secrets of po#er and immortalit!. The *e! to the door is in the hand of the


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east #ith a cr$ed snot% sBare ears% for*ed tail% and canine od!% #hich ears no resemlance toan! *no#n animal.

In g!ptian m!ths of the Dnder#orld% 4et #as the defender of =a dring the &orne! of the 4n odthrogh the realm of the dead. Apart from eing a po#erfl and dangeros deit!% 4et #as also aene$olent god% often associated #ith male se'alit! and $irilit!. 5t #ith the appearance of the stor!

of is the 4pider oddess of Atlantis and the Been of -lipothic la!rinths eneath the "osmicTree. er force is representati$e of the +raconian ,ath in the depths. 4he is the sedcer of sols andthe oddess of apocal!ptic sorcer!. 4he holds the *e!s to the gates of hidden Atlantean temples thate'ists in(et#een #orlds and tnnels of the ?ightside% and she #atches all #ho #al* cifers ,ath of

Ascending Flame% as she is his sister and daghter% orn of his flesh and the 5lac* Flame of the ,rimal+ragon. These la!rinths in esoteric lore are also *no#n as the Calts of Pin and stretch throgh the#hole Tree% !et are not mapped or descried ! an! initiator! model% as the! are limitless and leadinto the Coid% connecting the po#er >ones of oth the +a!side and the ?ightside #ith the $er! sorceof +raconian/Atlantean po#er.

4epheran> manifests in hman form% as a eatifl #oman #ith reptilian featres% or in the shape of adragon #ith se$en oddess heads. er hair is made of sna*es and she resemles the legendar!edsa. 4he holds the rail of the ods and she tests the Initiates sol for all forms of corrption and#ea*ness. er "rrent is one of important pillars in this Temple and the #or* #ith her #ill eintrodced into the Initiator! ,rogram on frther stages of the ,ath.


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Primal Draconian #ods

+raconian ods and 4pirits are or allies and gides on the ,ath. The! re$eal and open the ates ofthe 4ol and the ,ath#a!s to the ?ightside% throgh indi$idal initiator! process% so that an coldecome od Incarnate. The initiator! Wor* of the Temple is therefore centered on openingconsciosness for the natre of their po#er and preparing the sol for commnion #ith their primalenergies.

The +ragon of the Coid is e$iathan% the ,rimal 4erpent coiled arond the Dni$erse% holding it intimeless emrace. The Coid itself is the Wom of the +ragon% $omiting #orlds and de$oring them inendless c!cle of death and reirth. It is the primordial force e'isting otside the strctres of "reation%nnamed and ndefined% for it has no form and all forms at the same time% its shape and name differsdepending on magical tradition and initiator! s!stem. The +ragon e'ists otside the "osmic Tree%#hich is the ,illar of 4pirital Ascent. The Tree% oth in its right aspect and negati$it! of the dar*

side% is t a manifestation of hman consciosness% pro&ection of conscios and inner mind%according to the ancient principle 9As ao$e so elo#9 All that e'ists Within also e'ists Withot. anis od in potential% manifestation of the +ragon% part of this eternal% timeless force that permeates all"reation and stretches e!ond% into Infinit!. The prpose of the initiator! &orne! throgh the ,illar ofAscent is to reali>e and nderstand this potential% and in conseBence% transform it into odhood.Cie#ed as the 9emanation of odhood%9 the Tree constittes hman perception of the deifiedconsciosness. The completion of the ,ath is the cro#ning of the process of self(deification. The Tree isalso a manifestation of the +ragon% as the +raconian force is the sorce of all "reation. 5t the +ragonis more than the Tree in itself. And in order to reach to the $er! sorce of this primal po#er% an hasto step e!ond the Tree% into the Coid% the Wom of the +ragon. While #or*ing #ith particlar pathsand >ones of the "osmic Tree #e sometimes catch glimpses of this timeless force% t the ate to theCoid e'ists in the realm of Thamiel% #ithin the Throne of cifer% #here an ecomes od !

completing the Ascent throgh the ,illar of 4ol le$ation. The last step from hmanit! to odhoodis the step e!ond the Tree% in final lieration from illsion of manifested #orld.

cifers Throne e'ists in Thamiel% the last realm efore entering the Coid. Therefore e is the ateand the 4!mol of +eified 4ol% the patron od of the ,ath. e is the solar% illminating force that haseen felling the e$oltion of hman consciosness since the irth of man*ind. e is Force% Fire andFr!. e empo#ers and ele$ates the sol throgh his fier! ,illar of Ascent. is female conterpart in+raconian initiator! magic is ilith. 4he is ,assion% +esire and 4edction. 4he sedces sols and lresthem from ight into the ?ightside% the a$erse side of the Tree% a#a*ens st and nger for*no#ledge and po#er that onl! gro#s #ith each step on the ,ath% and ignites the spar* of +i$init!#hich progressi$el! ecomes the Ascending Flame of cifer. It is the Fire of Transformation% the $er!

essence of odhood. The! oth constitte the Archet!pe of the Ad$ersar! The +e$il and the 4a$ior.Therefore% fondations of +raconian magic #ithin the Temple are centered on these three Archet!pesof ,o#er and Wisdom cifer ( the Atlantean ord of Flames% Force of $oltion and AscentQ ilith (the +raconian Fire of Transformation% ,rinciple of ,assion and +esireQ and e$iathan ( the +ragon ofthe Coid% ,rimal 4orce of all anifestation.

The "rrent of ilith is a part of the Wor* started in 2002 ! +raconian rital grop formerl! *no#nas odge agan and contined acti$el! throghot the follo#ing decade. The prpose of the Wor*#as the =e(A#a*ening of the +ragon% the primordial force Within and Withot% ! assisting ininitiations and introdcing potential Initiates into +raconian Tradition. In 2012 this tas* #as ta*eno$er ! Temple of Ascending Flame and e'tended ! con&oining the +raconian "rrent of ilith #iththe Atlantean "rrent of cifer.


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Temple of Ascending Flame is the Temple of cifer. e is the s!mol and the patron of the Age of=e(A#a*ening. e stands as the ate and the ide to the ,ath of 4elf(+eification% nlightenment%Freedom of the 4pirit% A#a*ening of the 4ol from the 4lmer of Ignorance. e is the 4orce of allIllmination and one of the primal +raconian ods. e is the ord of Ascending Flame and thepatron od of the Temple that #as fonded to ring forth the "rrent of the ight 5earer and thenosis of the Coid. This is the nosis of the +ragon that o$er the ages has een forgotten% lost%misinterpreted% and distorted% and no# it is eing roght ac* to the #orld in the form of primal+raconian "rrent that is eing earthed throgh indi$idals capale of recei$ing and channeling this*no#ledge.

+raconian ,ath is the ,ath of the ?ightside. It holds the m!ster! of initiator! transition of the solfrom mortal eing to odform incarnate throgh spirital death and reirth in the Wom of the+ragon and in the hearth of +raconian Fire. Throgh sccessi$e #or* and commnion #ith ods and4pirits of the "rrent the consciosness e'pands and the sol de$elops its potential for recei$ing%holding and gronding this energ!. ach step on the ,ath re$eals ne# secrets% ne# possiilities% ne#m!steries to prse.


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the path #ill find the asic e'ercises e'citing and re#arding% after a certain time the! #ill ecome arotine and #ont ring an! more e'citement. At this phase !o ma! start losing !or interest in theasics and start loo*ing for a ne# 9*ic*.9 5e carefl #ith that. First of all% !o need to reali>e that asicpractices are done not onl! to help !o start #ith the path t also in order to de$elop personaldiscipline that !o #ill need on frther stages of !or de$elopment. 4elf(discipline is one of the mostimportant fondations of the Wor*% it ma*es !or magical operations prodcti$e and it helps !o

sr$i$e and scceed on the ,ath. In the ftre% asic practices #ill ma*e it easier for !o to get sed tothe harsh methods of Wor* and to focs on meditations% in$ocations and astral tra$els for longperiods of time% #hich is necessar! dring more ad$anced practices. ,ostre e'ercises% reathingtechniBes% trance indction% and long(time meditations are the asic methods to free !or mind fromn#anted thoghts and lierate !or sol from the prison of the od! 6#hich is needed in astraltra$el and all sorts of ad$anced astral #or*7. Althogh often neglected% asic techniBes are $er!important% ecase in the ftre the! #ill ecome fondations on #hich !o #ill ild !or s*ills inmore ad$anced and effecti$e areas of magic.

+raconian magic emraces oth the carnal and the spirital. It incldes as man! techniBes to masterthe od! as to control the mind. It is aot e'ploring !or odil! limits and s*ills% e'panding !or

senses and sing !or se'al po#ers as a means to release the 4pirit. The 8ndalini energ! is spiritalin its stle form t #hen it rises and e'plodes in orgasmic ecstas!% it also a#a*ens and acti$ateseach cell in hman organism and e'pands !or odil! a#areness. This nion of flesh and spirit is apo#erfl $ehicle of +raconian magic. With enhancing !or odil! senses% also spirital a#arenessecomes more open for messages and commnications from the sconscios inner mind. For thisreason +raconian magic demands s!stematic training of postre% rela'ation% reathing% motion% andstillness. Trn !or attention to ho# !or od! a#a*ens and slips into slmer ecase this helps toprepare it for meditati$e practice and effecti$e magical #or* on lo#er and higher le$els. 'ercise !orreath and e a#are of !or reathing patterns ( this does not onl! ma*e !o healthier ! impro$ingthe energ! flo# in !or od! t also shifts consciosness to altered% magical states. ,ractice trancetechniBes that in$ol$e stillness as #ell as those that are triggered ! mo$ement ( #al*ing% dancing%s#a!ing% and #hirling. Test !or odil! limits and transcend them ! emplo!ing chosen empo#ering

techniBes in !or dail! practice. ierate !or sol ! rea*ing !or personal taoos andtransgressing inhiitions. =elease !or lst and passions% and se the energ! of se' and orgasm toacti$ate energ! $ortices #ithin !or sol and to open gate#a!s to the Coid #here the +ragon d#ellscoiled% encircling the Dni$erse #ith timeless and infinite ssence. 'plore the m!stical po#ercontained in lood% the ancient heritage of ,rimal +raconian ods% and spill it to ring their force ac*into the #orld #here !o #ill rise reorn as Initiate enflamed in their ternal Fire.

o #ill find some e'amples of asic practices and e'ercises in this corse.


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s!stematic magical e'ercise. Throgh rital practice man! magicians enhance their po#ers ofmanifestation and achie$e good and $erifiale reslts in their #or* #hich sometimes e$en srpasstheir dreams and e'pectations. There are man! e'amples of operations in #hich a simple crsereslted in the complete destrction of the $ictim% lo$e spells that ring immediate reslts% or simplemone! charms #hich ensre the continos flo# of #ealth and prosperit! into the life of the operator.


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,undalini - The Dragon Within

+raconian ,ath emraces oth dragon and serpent s!molism. In the arden of den it is the 4erpent#ho re$eals to the first hmans the path of self(lieration and self(*no#ledge ! tempting them to eatthe frit from the foridden Tree of 8no#ledge. This is the eginning of the initiator! process ofspirital 4elf(+eification.

The 4erpent arond the Tree of ife is the fire sna*e 8ndalini #ho ncoils and rises from her lair atthe ase of the spine and a#a*ens +i$init! in hman consciosness. The a#a*ening and ascent of thism!stical force is one of the most important aspects of the Wor* on the path of +raconian magic.8ndalini is the life(force e'isting in e$er! hman eing #hich is s!moli>ed and $isall! depicted asthe red fier! serpent sleeping at the ase of the spine. As the force a#a*ens and ecomes acti$e% theserpent rises throgh the spine to the top of the head. When the sna*e ascends to the Third !e% itspreads its fier! #ings and ecomes the dragon ( this is the +ragon Within.

While the e the plsating fier! sna*e coiled at the ase ofthe spine. Then !o shold start to reathe deepl! and let the air a#a*en and acti$ate the force. Fill!orself #ith o'!gen and rn it in order to release this m!stical energ!. o shold feel it rising


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throgh !or spine li*e a $olcanic erption% acti$ating each cell of !or organism% cleansing andtransforming !or spirital od!. This process shold e condcted step ! step% in sccessi$e stages.ation% the magician can se $arios magical ceremonies andother techniBes to a#a*en the 8ndalini force. 5elo# !o #ill find a simple t po#erfl e'ercise to#or* #ith the Inner +ragon. o can se it dail! or from time to time. o can also inclde thismeditation in !or more comple' magical operations in order to raise the energ! #ithin and shift!or consciosness on a higher le$el% allo#ing for astral seeing and commnication #ith ods% 4piritsand other entities. This meditation incldes $isali>ation of the cha*ras as colorfl po#er >ones%acti$ated ! the po#er #ords% i.e. mantras. The mantras are deri$ed from astern Tantric traditionsand are specificall! associated #ith particlar cha*ras. The! shold e 9sng9 or $irated alod% thesonds ilding p to acti$ate and release the po#er of each po#er >one in the spirital od!. As the$irated sond ilds p% let it flo# throgh !or od! and mind. o ma! sha*e or s#a! at thismoment% this is natral% dont #ithhold. et !orself e carried ! this e'perience and ma*e it as

po#erfl as possile. o ma! $irate each mantra once or as man! times as !o need to fll!e'perience the po#ers of each cha*ra.

Meditation &ith the Mantras

5reathe deepl!. 4tart to $isali>e the particlar cha*ras located along the spine as colorfl lotsflo#ers or $ortices% s#irling and shining #ith plsating light.

4tart from the ladhara cha*ra. n$ision the red fier! sna*e coiled at the ase of !or spine. Ta*e a

deep reath. Feel the reath flo#ing throgh !or lngs% reaching e$er! cell% as !or od! egins tofill p #ith the energ!. Focs this energ! in the ladhara. The sna*e egins to #a*e p and mo$es.Cirate the mantra A. n$ision ho# the cha*ra glo#s red and s#irls. From the s#irling $orte'

emerges a fier! stream of energ! #hich ascends p#ards% to the ne't cha*ra. This stream is the8ndalini serpent #ho #ill sccessi$el! rise to each cha*ra.

The sna*e reaches the 4$adisthana cha*ra. Ta*e a deep reath and focs the energ! in this po#er>one no#. Cirate the mantra CA. n$ision the cha*ra shining #ith orange light and s#irling.

When the cha*ra is fll! a#a*ened% feel and see ho# the fier! serpent rises and ascends to the ne'tpo#er >one.

anipra ?o#% the fier! energ! reaches the solar ple's cha*ra. Cirate the mantra =A. n$ision

ho# the cha*ra is eing filled #ith energ!% it s#irls and shines #ith right !ello# light. When it isfll! a#a*ened% it opens p and releases the fier! stream of energ! to ascend to the ne't le$el.

Anahata Focs no# on the heart cha*ra. Ta*e a deep reath and focs the 8ndalini energ! in !orheart. Cirate the mantra A. n$ision ho# the cha*ra opens p% shines #ith green light and s#irls.

The energ! rises and flo#s p#ards to the ne't po#er >one.

Cishddha o$e !or focs to the throat cha*ra. Feel the stream of energ! flo#ing into the cha*raand acti$ating it. Cirate the mantra A. 4ee ho# the cha*ra glo#s #ith le light and s#irls.

When it is fll! a#a*ened% the fier! energ! ascends to the ne't cha*ra.

A&na Focs no# on the third e!e cha*ra and let it fill p #ith the stream of energ!. Cirate the

mantra AD. n$ision the cha*ra s#irling% shining #ith prple light and a#a*ened ! the serpent


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force. Feel ho# the third e!e opens and en$ision ho# the sna*e spreads its #ings and ecomes a fier!dragon. et it feel po#erfl and ecstatic.

4ahasrara +irect no# the fier! energ! to the cro#n cha*ra on top of !or head. n$ision it flo#ingot% srronding !o% and feel ho# the energ! penetrates !o #ithin and #ithot. o can feel theenerg! flo#ing throgh !or #hole od! and at the same time !or ara% !or spirital od! is the

rning #ith fire. o are the li$ing manifestation of the +ragon force no#. n&o! the feeling and letit fill !o #ith po#er and ecstas!.

8eep that feeling in !or consciosness for some time. When !o #ant to end the meditation%en$ision the serpent coiling ac* and retrning to the ase of !or spine. o#e$er% *eep the feeling of

eing empo#ered and a#a*ened. o can se this force for other practices or simpl! as !or dail!e'ercise.

The mantras shold e $irated alod and #ith fll concentration% so that the #hole od! $irates tothe rh!thm of each mantra. et !or consciosness merge #ith the sond% and let it reach and a#a*en

e$er! cell of !or od!.

The "hakras

The cha*ras are the energ! centers located in the etheric od!. The! are often descried as 9spinning#heels9 or lotses. The nmer of cha*ras $aries depending on a spirital tradition% t generall! it isassmed that there are se$en main energ! centers. The first is located at the root of the spine6ladhara7% the second slightl! elo# the na$el 6the genital cha*ra or 4$adisthana7% the third at thesolar ple's 6anipra7% the forth in the heart area 6Anahata7% the fifth at the throat 6Cishddha7% thesi'th in the center of the forehead 6the third e!e or A&na7% and the se$enth on the cro#n of the head64ahasrara7. ach cha*ra has its niBe Balities and special characteristics. ach has special attritesascried% sch as the color% the nmer of lots petals% the image% the mantra% etc. Also each cha*racontrols a particlar part of the od! and affects the ph!sical and mental processes and the spiritalpo#ers of an indi$idal. When a cha*ra is opened% energ! flo#s freel! et#een the ph!sical and thestle od!% and there is a harmonios alance et#een the spirit and the flesh. If a cha*ra ecomesloc*ed% the energ! cannot flo# throgh this area of the od!% #hich reslts in a $ariet! ofmalfnctions% affecting oth ph!sical and emotional health.

To nderstand the fnctions and d!sfnctions of the cha*ras% #e need to ta*e a closer loo* at theircharacteristics and the effects the! might ha$e on the emotional and ps!chological health.

Muladhara or the root cha*ra% alances the ph!sical and the spirital aspects of an indi$idal. Itselement is arth and the area of consciosness is the ph!sical od!% therefore it connects man #ith theearth and helps to deal #ith the affairs of the mndane #orld. It rles o$er asic instincts of sr$i$al.ere resides the 8ndalini% the life(energ!% the great spirital potential% #aiting to e arosed andmerged #ith the cosmic consciosness. It is also the ase from #hich the three main ps!chic channels6Ida% ,ingala and 4shmna7 emerge. The! are the channels throgh #hich the 8ndalini force flo#sand circlates arond the od!. ac* of alance ma! case $anit!% osessions #ith the material orsr$i$al isses% inailit! to control the sitation% to mo$e in life% and to ma*e decisions% the feeling ofisolation% aandonment% or the lac* of trst. The person might feel ncomfortale or not present in theod!% there is a sense of not eing heard or noticed% or of eing completel! alone. The lac* of alance


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ma! also manifest throgh sicidal tendencies. In the ph!sical sense% this might e the lo# $italit! orchronic illnesses% slggishness% tiredness% and diseases of s*in% ones% teeth and spine% as #ell as#eight prolems.

)%adisthana or the genital cha*ra% is associated #ith se'alit! and creati$it!. The energ! of this

cha*ra is the dri$ing force of reprodction M in the ph!sical% artistic% intellectal% and social sense. Itselement is Water and its area of consciosness is the sphere of emotions. It also rles o$er the personalself esteem. When alanced% this cha*ra can ring od!% sol% and spirit in perfect harmon!. ac* ofalance can manifest in promiscit! and lind creati$e dri$e M one ma! ecome a sla$e of passionsand desires% or it can ta*e the form of apath! and complete #ithdra#al from attempts of self(e'pression. The person might also feel osessed #ith $iolent energies sch as anger% fear or &ealos!.motional disorders reslting from this cha*ra inclde dramatic mood s#ings% emotionaldependence% addiction to se' or lac* of passion% or generall! the loss of appetite for life. ,h!sicalprolems affect the ac*% the spleen% the rinar! s!stem and the reprodcti$e organs.

Manipura or the solar cha*ra% go$erns fier! emotions% free #ill% ph!sical po#er% and the ailit! ofmanifestation. It transforms thoghts into actions% rles o$er thoght processes and e'pressions of

feelings. Its element is Fire and its area of consciosness is the mental or intellectal od!. Whenalanced% this cha*ra manifests in a strong #ill(po#er% d!namism and $ital energ!. ac* of alancecan reslt in the sense of eing o$erl! aggressi$e% arrogant% storn% h!peracti$e% competiti$e orpassi$e% impatient% laming and nreliale. The person might e osessed #ith the desire to possessand at the same time nothing is en&o!ed% #hich reslts in o$erindlgence. Fire consmes the energ!and one e$entall! rns ot. ,h!sical disorders inclde arthritis% diaetes% digesti$e prolems%anore'ia or limia% lcers% prolems #ith stomach% li$er% colon% intestines% and gallstones.

Anahata or the heart cha*ra% is a point of alance and harmon! et#een the ph!sical and thespirital. Its element is Air and its area of consciosness is the astral od!. It go$erns lo$e andcompassion% charit!% and man! forms of ps!chic healing. When this cha*ra is strong and alanced% it

reslts in talents of leadership and independence. It endo#s an indi$idal #ith the ailit! to gaininsight into the mentalit! and character of other eings and to feel the #armth and cold emanatingfrom other people. ac* of alance reslts in the lst for egotistical possession and domination ofanother person. The person might ecome distrstfl and paranoid% &ealos% lonel!% depressed%possessi$e% demanding and intolerant. It ma! also reslt in narcissism. ,h!sical disorders affect theheart% lngs% circlator! and immne s!stem% as #ell as allergies.

.ishuddha or the throat cha*ra% is the transition point from the for lo#er cha*ras to the t#o highercha*ras. It go$erns the process of s!nthesis and prification of the energies efore the! can continetheir ascent. Its element is ther or 4ond and it is associated #ith commnication% oth e'ternal andinternal. When alanced% this cha*ra e'pands indi$idals a#areness% helps to commnicate and to ehonest #ith oneself. It is also associated #ith $eral creati$it! and self(e'pression. ac* of alancereslts in a distorted commnication% in tal*ing too mch or too little% and in poor listening s*ills. Theperson might e o$erl! aggressi$e and egotistical and se the speech to attac* others% or $er! timidand nale to commnicate e$en #ith oneself. Among the ph!sical disorders #e can mentionstammering% #ea* $oice% lar!ngitis% prolems #ith glands% th!roid and ears.

Ana or the third e!e cha*ra% is the ps!chic center #hich recei$es inner *no#ledge of all things. It isfrom here that the other cha*ras are gided. Its element is ight and its area of consciosness is thecelestial od!. It go$erns the e!es and the illmination. ere% the ps!chic channels Ida and ,ingalameet #ith the central 4hshmna efore rising to the cro#n cha*ra. When alanced% this cha*rafnctions as a gate#a! to other realms. It allo#s for astral pro&ection and other spirital e'periences%for seeing things #ith 9the minds e!e.9 It also gi$es the *no#ledge of spirital connection et#een all

things. ac* of alance might lead to distorted opinions aot life% complsi$e% osessi$e eha$ior%


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+epending on an indi$idal% the s!mptoms of an earl! or in$olntar! 8ndalini release #ill manifestin se$eral forms. et% e$er!one is niBe and the energ! acts differentl! #ithin the od! and mind ofa particlar person. The a#a*ening process ma! e accompanied ! ne'plained illnesses andph!sical disorders. The person might e'perience chills alternatel! #ith hot flashes% se$ere headaches%noseleeds% nasea% and it can also affect the ph!sical appearance M e.g. a person ma! flctateet#een loo*ing !onger one moment and man! !ears older a short time later.


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spirital channel 6nadi7% t also throgh t#o other channels ( on the left and the right sides of theod!. The right nadi is called ,ingala% it is solar and mascline% and in the ind tradition itrepresents the god 4hi$a. The second channel% called Ida% is lnar and feminine% and it represents hisconsort% 4ha*ti. In s!molic terms% the ascent and release of the 8ndalini occrs throgh the nion%the sacred marriage% et#een t#o forces the male and the female. For this reason the left(hand(pathTantra contains man! practices in$ol$ing a se'al nion of participants% the prpose of #hich is to

a#a*en and nite #ith the di$ine force represented ! the 8ndalini energ!.

The 8ndalini serpent is also the one #ho sedced the first hman cople to eat the frit from theTree of 8no#ledge. The serpent po#er is therefore the *e! to po#er and di$init!. 8ndalini is thedi$ine spar* in man and it is closel! connected #ith hman se'alit!. 5! possessing the 8no#ledgeman can control the po#er and ma*e himself od. When the sna*e offers the frit of 8no#ledge inenesis% it sa!s 9od *no#s that #hen !o eat of this tree% !or e!es #ill open and !o #ill e li*eod% *no#ing good and e$il.9 In the +raconian Tradition% the serpent from the arden of den isidentified #ith ilith or 4amael ( or oth. In m!ths and legends% ilith is the first #ife of Adam% theone #ho reelled against od and left den in order to settle do#n on the shores of the =ed 4ea%#here she mates #ith demons and gi$es irth to hndreds of e$il spirits e$er! da!. 4he emodies the

lierated feminine po#er. 4ometimes% it is elie$ed that ilith corresponds to 4ha*ti in the asternoccltism% #hile 4hi$a is the eBi$alent of cifer ( the ight 5earer. When 4ha*ti nites #ith 4hi$athrogh se'al act% 4hi$as !e opens. When ilith nites #ith cifer% the !e of cifer opens andthe illsions of the #orld are shattered. This is #hat is meant ! the 4erpents promise that 9#hen!or e!es open% !o #ill e li*e od.9 The !e of 4hi$a and cifer correspond to the third e!e inmans spirital od! 6the A&na "ha*ra7% #hich is located on the forehead et#een the e!ero#s% andph!sicall! in the pineal gland. 5t the !e of cifer has also a deeper esoteric meaning% connected#ith the initiator! process on the ,ath of Flames. i*e the 8ndalini force that a#a*es consciosnessfrom the slmer of ignorance% ilith a#a*es the sol from illsions of flesh. 4he transforms thespirital od! of the initiate into the serpent #hich can cra#l et#een #orlds and dimensions inecstas! of spirital freedom. 4he and cifer 6often identified #ith 4amael7 can e compared to t#osna*es that constitte the 8ndalini concept in the Tantric lore Ida and ,ingala% the lnar and the

solar forces #hich flo# throgh the left and the right side of the od!% niting in the Third !e% thespirital center of man% #here the 8ndalini serpent spreads the #ings and ecomes the +ragon. In asimilar #a!% ilith and cifer are thoght to e t#o parts of the same cosmic force% the female andthe male aspect of the +ragon% the lnar and the solar principle e'isting in the ni$erse. The! are thefire that ascends throgh the spinal colmn% rising from the se'al centre at the ase of the spine%a#a*ened ! the rites of ecstas!.

In cltres ased on monotheistic and patriarchal la#s and s!stems% se'alit! is presented assomething that has to e controlled and 9ci$ili>ed.9 It is a different $ie# than the eliefs of old magicals!stems and traditions that precede the rise of monotheism and patriarchal ci$ili>ations. In oldertraditions se'alit! #as a di$ine po#er and a sacred sphere. 4e'al magic emplo!ed in left(hand(pathpractices see*s po#er throgh the contact #ith this repressed and often misnderstood sphere. In

right(hand(path magical s!stems all se'al magic #as considered as dar* magic% somethingtransgressi$e% foridden% e$il. It #as elie$ed to $iolate the di$ine order and lead the adept in theopposite direction from od and la#s of "reation. In present times% this attitde is different t theinitiator! role of se'alit! is still seen as highl! contro$ersial and it is often horril! misnderstood !a great nmer of aspiring magicians. In atin% the eft and ,ath is called 9sinistra%9 #hich means9sinfl%9 9a$erse%9 9dar*.9 It is also connected to the feminine principle. In India% the eft and ,ath iscalled Camacara% #hich means 9the female side.9


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Dragon0s Fire

When #e start learning ho# to access and control the Inner +ragon energ!% #e also ha$e to de$elopthe ailit! to se magical fire. +ragons Fire can e sed in $arios sitations and in man! *inds ofmagical operations. o can practice !or asic control s*ills ! sing $isali>ation in #hich !o holdthe rning fire on the palms of !or hands. This fire can e se for destrcti$e prposes% to hrtsomeone% t it can also e also sed for healing or to prif! the ara. When !o #ish to se the firefor healing% direct the flames throgh the od!% focsing them on the infected areas% and en$ision ho#the fire rns the disease. In #or*s of malediction and crsing practices% the fire can e directedto#ards the $ictim or an o&ect associated #ith the $ictim% thogh in this case it needs a strong andaggressi$e $iration to #or* properl!. It ta*es a lot of time and practice efore the fire can e reall!intense and po#erfl. The magician shold e ale oth to see and to feel the flames. The morea#a*ened 8ndalini energ!% the stronger is the +ragons Fire ( and the other #a! rond each time!o #or* #ith the inner fire% it also strengthens the 8ndalini flo# in !or ph!sical and spirital

od!. o can also a#a*en and direct someone elses inner fire ! placing !or hands nder the aseof the spine and dra#ing the fire $erticall! throgh the entire od! along the spine. And its alsopossile to #or* #ith magical fire throgh dreams. In the eginning !o shold focs on dreamingaot fire% and then% step ! step% indce dreams in #hich !oll see !orself sing it for $arios#or*ings. This #a! #e can de$elop the sconscios ailit! to se the fire as a #eapon of po#er andprotection. We can defend orsel$es #ith +ragons Fire #hen #e are attac*ed% crsed% assalted !spirits% etc. We can se the flames to light p dar* places and realms to #hich #e tra$els% oth astrall!and in dreams. There can e as man! ideas of ho# to se the magical fire as there are practitioners.


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The "all of the Dragon

+raconian magic is lierating and illminating t it is also a part of the eft and ,ath #hich is in itsessence dar*% antinomian and destrcti$e. egendar! dragons are fearfl easts lr*ing e!ond the#orld *no#n to man% representing chaos and dar*ness e'isting otside the strctred Dni$erse. The!d#ell on the fringes of ci$ili>ation% garding the gate#a!s to the Dn*no#n% to the nfathomed depthsof cosmic space #here #orlds and dimensions are filled #ith terrors and aominations. This is theondar! et#een life and death itself. +raconian magic opens s to all these horrors that are hiddenin the +ar* and nseen to the e!es of the ignorant. 5! stepping onto the ,ath of the +ragon #e enterthis ,rimordial +ar*ness. There #e ha$e to loo* #ith +ragons !es and light p the ,ath #ith+ragons Fire. 5! emplo!ing +raconian s!molism and imager! in or Wor*% #e see* to tap theprimal archet!pes that are hidden from or conscios mind. 5! #or*ing #ith the +ragon #e ringthe nconscios into the light of consciosness. It is a dangeros% npredictale Best that can onl! eprsed ! those #ith a ra$e and passionate heart.

The &orne! of reniting #ith the +ragons ssence is often terrif!ing and disorienting. It rea*staoos and rings ot traits and instincts that #e do not e$en sspect to ha$e% dar* and nconsciosparts of the ps!che that #e #old rather not a#a*en. The Best for +ragons Treasre is theredisco$er! of these lost parts of the sol% the Best for self(*no#ledge that a#a*ens ,o#er and+i$init! Within. This is a d!namic and painfl process of stripping a#a! all that #e ha$e learnedaot the #orld and aot orsel$es% seeing throgh the $eil of social conditioning% pringing andedcation s!stems. The #ord 9dragon9 is deri$ed from the ree* #ord 9der*ein9 #hich means 9tosee%9 and the m!ster! of +raconian Initiation is the principle of clear seeing. This is also the m!ster!re$ealed ! the 4erpent in the arden of den 9or e!es shall e opened and !o shall ecome asgods.9 To ga>e into the imitless and to see e!ond illsions is to ecome +i$ine.

In order to accomplish this Wor* !o ha$e to strip do#n and are !or senses. +o not e decei$ed !#hat !o can see #ith !or mndane perception. The +ragon teaches !o to loo* throgh er e!esand to see the #orld as it is% nond ! the fetters of mndane consciosness. o ha$e to create!orself in e$er! ne# moment% destro! the time and reali>e that continit! is an illsion. $er!discrete moment rings ne# possiilities of manifestation and can e sed to destro! the ni$erse andrecreate it. This is the m!ster! of


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meaningless. This ma! feel depressing and discoraging. 5t #ith this inner change ne# possiilitiesopen as #ell% and instead of grie$ing for #hat #as lost% !o shold emrace #hat the! might ring.

+raconian ,ath is aot li$ing here and no#. Time and its manifestations are t an illsion. Time isnot linear t c!clic and #hat seems to e past or ftre is an illsor! moment #hich can e

smmoned at an! time or destro!ed and rned #ith the +ragons Fire. +raconian philosoph! restson elief that an!thing is possile and the #hole Dni$erse is composed of energ! patterns o$erlappingand creating the illsion of matter and continit!. The ,ath of the +ragon ne$er rests on #hat haseen achie$ed. It is dri$en ! e$erlasting d!namism% transformation% ne$er(ending c!cle of 5ecoming.There is al#a!s something more to e'perience% something ne# to learn% and this e'perience is ne$erthe same. o cannot &st sit and #ait ntil !o are m!steriosl! granted a magical formla that #illma*e !o a great magician o$ernight. o ha$e to li$e the ,ath% flo# #ith the "rrent. This meansdoing !or Wor* dail!% s!stematicall!% step ! step% perfecting !or techniBes and continosl!de$eloping ne# ones.


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ha$e a heart fll of ,assion and +esire% the $eil of !ster! #ill e lifted and the #orld #ill re$eal itshidden secrets to !o.

For this reason% do not den! the life as it is here and no#. ach step on the ,ath is the step into theDn*no#n #hich ma! tear !or #orld apart. +o not li$e for the astract ftre or the astract goal.

The ,ath is the goal in itself and it shold ring !o &o! and ad$entre% not sorro# and fear of #hatma! come. 8eep !or mind and senses open% and finall! !or e!es #ill e opened too and the4erpents ,romise #ill e flfilled. Dse the +ragons Fire to rn that #hich confines !or progress onthe ,ath% se the 4erpents Cenom to poison !or illsions of the #orld% a#a*en the +ragons ssencein !or flesh and lood and claim !or primal potential. o ha$e to sla! the +ragon% drin* the loodof the +ragon and ecome the +ragon !orself% as it is portra!ed in the 4candina$ian m!th of 4igrdand Fafnir. In$o*e the +raconian gods and spirits% see the #orld throgh their e!es% asor theiressence and ma*e it !or o#n.

e and to nderstand this process is a test #hich#e ha$e to pass in order to e reorn as +raconian Initiates. This tas* is ! no means eas!. The9ostacle9 on !or path of spirital ascent ma! appear to e !or spose% !or parent% !or child%!or &o% !or hose% and so on. Are !o read! to lea$e it ehind and mo$e on #ith the "rrentRWell% sometimes !o ma! not ha$e a choice and this #ill happen an!#a!% regardless of ho# mch!o might #ant to pre$ent this transition.

It is $er! hard to discern and oser$e the initiator! process #hen the #orld arond !o is fallingapart and !o are desperatel! stri$ing to pt it into alance. It is not eas! to #al* in the +ar* #hen!o cannot see the ight. This process is often painfl and terrif!ing ecase it demands sacrifice%change% stepping into the Dn*no#n. 5t !o need to reali>e that is a manifestation of !or Will and#hate$er !o ha$e to lea$e ehind is #orth it ecase the ,ath #ill offer !o mch more in retrn.?e# doors #ill open p for !o and the old #orld #ill rn in the +ragons Fire. For this reason+raconian ,ath is associated #ith these Balities that are most often feared and that constitte thedreadfl reptation of the eft and ,ath. It is a d!namic and direct #a! to 4elf(+eification t it alsoincldes e'treme danger and ris* of depression% ps!chic disorders% insanit! and the loss of life.


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The $eft 'and Path

The desire for contact #ith the prime$al creati$e force of the ni$erse has een preser$ed for centriesin $arios religios and magical traditions. In Western occltism the eft and ,ath traditions areoften referred to as K4atanism%L t in fact% their range is mch #ider. The eft and ,ath is called #iasinistra and it is the crrent #hich has its roots in ancient clts of gods and goddesses of #ild ?atre%sch as +ion!ss. Ao$e all% it refers to clts of female deities% sch as e.g. ecate% #ho in ancienttraditions ecame the oddess of the night% the moon% and #itchcraft. The term Keft and ,athLitself e'ists not onl! in Western esotericism t also in ind Tantrism% #here #ama$chara or #amamar% 6Kleft hand pathL7 is a more direct #a! to +i$init!% more po#erfl than dakshina$chara 6Krighthand pathL7% t also more dangeros. Hlis $ola #rites in his oo* The &o%a of 'o(er that there is asignificant difference et#een these t#o paths% #hich are oth% ho#e$er% nder 4hi$aNs aegis.


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opposite forces of e'istence M ight and +ar*ness% stasis and d!namism% creati$e and destrcti$eenergies M ecase the! are complimentar! and cannot e'ist #ithot each other.


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norm% the greater is his indi$idal immoralit!.L Antinomianism is not onl! the re&ection of moral%social% and religios $ales #hich rle the mndane #orld.


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5rea*ing the taoos and limits shold e carried ot in a responsile and conscios #a!% other#ise itcold trn against the magician. It is a mental process% #hich manifests throgh e$ents andphenomena of !or personal% intimate realit!. The #ord 9per$ersion%9 ho#e$er% means 9in$erted9 andrefers to the opposite of #hat is considered a normal eha$ior. For e'ample% a person #ho is se'all!promiscos% might consider ascetic practices and celiate a 9per$ersion9 or something nnatral.Therefore !o ha$e to see* those #a!s of lierating !or consciosness that #ill e meaningfl to !oalone% #hate$er this ma! e. 4e'al practices or rital loodletting ma! e traditionall! associated#ith transgression t the! dont ha$e to mean the same to !o. ing that the 8e! to manifestation of or Will

is in orsel$es% not otside. For or failre #e lame magical s!stems% rital formlas% teachers andmentors% t in fact% it is us #ho ma*e this #orld #hat it seems to e% no one else. ?onattachment is apo#erfl tool of spirital progress. This ma! all sond li*e something simple and o$ios% t in factit is $er! difficlt to con$ince or consciosness that all #e ha$e learned in the entire life is not a partof s and #e can lea$e it ehind or gi$e it a ne# meaning #hene$er #e #ant to. $er!thing in the#orld and in or li$es is a matter of or choices and ho# #e see orsel$es in this realit!% and #e canma*e different choices at an! time. Theres nothin% that inds s to an!thing in the #orld e'cept oro#n Will. This a#areness releases po#er and energ! that !o cold not e$en imagine. 5t this is alsoa demanding and difficlt process.


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Initiator! Philosoph! and Practical Magic

an! magicians #ho focs on their spirital ascent loo* do#n on practitioners #ho se their magicals*ills and po#ers for mndane prposes% sch as impro$ing their financial sitation% attracting se'alpartners% crsing their enemies% etc. It is often elie$ed that this is t a mere #aste of energ!.Traditionall!% Western occltism distingished et#een the so called 9high magic9 and 9lo# magic.9igh magic inclded all *inds of practices #hich #idened the magicians *no#ledge of things hiddenand n*no#n and ele$ated the sol so that it cold commne #ith ods and 4pirits. o# magicser$ed mndane prposes and manifestation of magical phenomena on the ph!sical plane. Thisdistinction deri$es from ancient $ie# of magic. Ancient sorces mention se$eral t!pes of magician% themost poplar #ere %os, KsorcererL and ma%os% Kmagician%9 the latter ha$ing a higher stats% oftenregarded as a priest or a sage. The ma%oi did not attempt to change the natral order of the #orld andtheir fnction #as to e'plain and interpret its phenomena. The! en&o!ed a great respect and #ereregarded as sccessors of the old ,ersian agi% the follo#ers of Poroaster and his doctrine. Their

practices inclded di$ination and interpretation of dreams% and the! also maintained the social order! pro$iding metaph!sical gronds for the social strctres% #hile the %otes% or sorcerers% #ereelie$ed to act against this order ! sing practices connected #ith the nder#orld% sch asnecromanc!% charms% crses% and deceit. 4orcer!% or 9lo# magic%9 #as a fatal% dar* art% reser$ed tothose #ho #ere not afraid to maniplate the fates of others and their o#n% #hich #as $ie#ed asforidden ecase the ancients elie$ed that each hman eing li$es to flfill their o#n fate and is notallo#ed to change it.

In present times #e no longer loo* at this isse li*e or ancestors% t the con$iction that 9high%9initiator! magic sholdnt me mi'ed #ith pett! goals still pre$ails in man! occlt circles. +raconianmagic is oth 9high9 and 9lo#%9 initiator! and practical. ach magical practice% no matter #hat prposeit ser$es% contrites to or magical de$elopment.


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o#e$er% e carefl #ith sing !or magical po#ers for crsing% inflicting a disease or for other actsof malefic magic. an! magicians crse other people in anger and then% #hen emotions calm do#n%are horrified ! their actions and o$er#helmed #ith gilt. alefic magic has to e sed #ithresponsiilit! and !o mst reall! #ant the effect to manifest% as there is no trning ac*% and if !oare sccessfl% !o #ill ha$e to li$e #ith eing responsile for #hat happened. ?ot e$er!one canre$el in sch manifestations of po#er% and interfering #ith someone elses life has to e done for a

reason. If !o thin* of crsing someone% draining their energ! throgh $ampiric techniBes% ordestro!ing their life onl! ecase !o #ant to test !or po#ers or !ore merel! crios #hat #illhappen% !o shold seriosl! reconsider !or magical goals. There are enogh pointless ego(tripset#een magicians for the sa*e of competition onl!% or fights and conflicts triggered ! &ealos! ormere stpidit!. If !o srrond !orself ! negati$it!% this is #hat !oll e attracting in retrn% andinstead of alanced magical progress in all areas of life% !oll e focsed more and more onaggression% hatred or &ealos!. When !o crse one 9enem!%9 !o #ill immediatel! see man! othersarond% and so on. Is this reall! ho# !o #ant to li$e !or lifeR


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nderstanding them% #e learn ho# to se them as tools of or personal spirital e$oltion ( #etranscend arriers and limitations of hman natre% or consciosness e'pands and #e ecome 9god(li*e.9 ach aspiring Initiate #old li*e to *no# #hat e'actl! happens on each initiator! le$el% #hat #emight e'pect% and ho# to prepare for all this. This is not possile. All descriptions of initiations thatare fond in oo*s are sall! oscre% astract and $age ecase spirital initiation is a niBee'perience for each Initiate and no one #ill e$er e'perience personal odhood in the same #a! as

another person. 4o #e ha$e thosands of descriptions and e'planations of #hat 9self(deification9means and none of them can e dismissed as false% as #ell as none of them is correct. This is ecasethere is no o&ecti$e 9Trth9 to find and no ni$ersal s!stem prodcing the same reslts for e$er!one#ho steps onto the ,ath.

A left(hand(path Initiate see*s his o#n odhood and #al*s a niBe ,ath. o shold al#a!se'periment #ith $arios practices and #or*ings and ne$er stop in !or search for *no#ledge andpo#er. The eft and ,ath% ho#e$er% is not a practice of oosting !or ego #ith n&stified self(confidence. o need a lot of intition and confidence% t !o also need a great deal of honest &dgment% self(criticism and distance to !orself. +ont ta*e the 9indi$idalism9 too far% other#ise !o#ill ecome an ego(osessed maniac% #ith no genine fondations for !or pretentios claims. +ont

hesitate to as* for assistance and ad$ice of more e'perienced adepts on the ,ath or ods and 4piritsthemsel$es% t dont fall for self(proclaimed 9masters9 telling !o that all !o need to scceed on the,ath is to ! their oo* and practice their s!stem. 4pirital masters can onl! illminate the Wa! forothers #hen the! ha$e progressed on it themsel$es. At the moment #e ha$e a lot of megalomaniacpsedo(mentors ot there% #ho promise to re$eal all secrets of the ni$erse to nai$e #annaemagicians if onl! the! pa! for the teachings. This is not a left(hand(path approach. +raconian Initiatesees himself as od in potential% t the ,ath is the process of continos learning and #e ne$er *no##hat a#aits s on initiator! le$els that #e ha$ent reached !et.


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formlas !orself or share them #ith other Initiates to $erif! !or e'perience and recei$e ad$ice orfeedac*. It is #onderfl to e ale to tal* to ods and 4pirits and recei$e secrets of the ni$ersedirectl! from them% t dont mista*e delsions for a genine e'perience% and efore !o proclaim!orself a prophet of the ods or a god incarnate% ma*e sre !o reall! are one. Also% please dontalter or modif! the #or*ings pro$ided in this program. The! are designed in this form for a reasonand their prpose is to de$elop !or asic s*ills% alignment to the "rrent% and magical self(discipline.

o #ill need all of these on frther stages of the ,ath. Indi$idalism is an e'tremel! important thingon the eft and ,ath% t it has to e approached #ith a great deal of responsiilit! and self( &dgment.

Wh! Man! Magicians Fail on the Path

It is definitel! not possile to mention all reasons #h! magicians fail on the ,ath ecase there are asman! reasons as there are magicians% t lets tr! at least to discss the most common mista*es andmisnderstandings in magical practice.

First of all% assming that magic is for e$er!one is the greatest mista*e and the greatest lie that man!fa*e spirital masters and oo* athors tr! to sell !o. It is indeed possile to std! magictheoreticall! and e$en de$elop asic magical s*ills t to scceed on the ,ath% !o ha$e to dedicate!or #hole life to the Wor*. There are #er" fe( people #illing to do that. Thin* for a moment of #hat!o #old and #old not do to scceed on the ,ath. o can e$en ma*e a list. If !o ha$e at least onething on the list of #hat 9!o #oldnt do%9 this thing might pre$ent !o from scceeding on the ,ath.This list has to e empt!.

agic is not a gift that is esto#ed on the magician at the moment of Initiation% it is something thateach of s carries #ithin and #e all can learn to se it. 5t learning often ta*es a lifetime or e$en more.agical path is a continos learning% training% de$eloping or s*ills and po#ers% and polishing andperfecting #hat #e ha$e learned. There is no final goal. 4elf(+eification doesnt mean that #hen !oreach the end of the ,ath% !o #ill ecome a god sitting on a throne among the stars and doingnothing. Wold !o reall! li*e to spend ternit! in e$erlasting oredomR +raconian ,ath sholdnt eseen as linear% a Best that has its eginning and end. It is ne$er(ending% continos% al#a!s goingac* to the roots and starting all o$er% li*e the e into the Dn*no#n. A gigantic potential#hich comes #ith the Initiation on the +raconian ,ath is tempting t also $er! demanding. An!onecan tr! to e a magician% t $er! fe# can handle the tre essence of the art. 4ome people ma! ha$especial talents and natral magical s*ills% t e$en this #ont help if the! lac* persistence and genine

+esire to #al* the ,ath% #hile those #ho dont ha$e an! special magical ailities% t dedicate their


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time% #or*% and energ! to their personal de$elopment% #ill progress mch faster and in a morealanced #a!% e$entall! ecoming tre Initiates and Adepts of the ,ath. ach aspiring Initiate of+raconian ,ath shold constantl! train% e'periment% and de$elop their s*ills and *no#ledge% oththrogh theoretical stdies and throgh practical research. $er!one shold #al* the ,ath that sitsthem est. If !o dont feel 9the "all of the +ragon%9 if !o cannot tap the +raconian "rrent% !o #illnot scceed on the ,ath and theres no initiation that #old change it. o need a natral alignment

#ith the "rrent% other#ise !o #ill not profit from the teachings of the ,ath. The Initiation doesntmake !o a +raconian magician% it is onl! a confirmation of !or alignment #ith the +raconian"rrent. It is the a#a*ening of !or potential and !or personal confirmation of !or dedication and+esire to #al* the ,ath.


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Another isse on magical path is elief and diselief. agician needs a lot of self(confidence and eliefin #hat he does% other#ise his magical operations #ont ha$e an! effects. We mst elie$e in magicand e'pect that it #ill prodce concrete reslts. We need confidence in or personal po#er and ailit!to manifest or Will. If the rital lac*s self(confidence of the magician% it #ont #or*. This ma!happen #ith #or*ings that #e sometimes do #ithot an! concrete prpose% &st to see if the! ha$e

an! effect. If #e dont e'pect the effect% #e #ill ne$er see it% and this ma! pt or magical s*ills inBestion. We also need to elie$e in real e'istence of ods and 4pirits #hose assistance is as*ed in ormagical ceremonies% and their real po#ers. If #e assme that the entit! is merel! a prodct of orimagination% or a 9portion of the rain%9 the rital #ont ha$e an! effect% especiall! if #e ha$entde$eloped the proper confidence in or s*ills. +raconian ,ath is largel! aot de$eloping a strongand self(confident personalit!. iness and passi$it!.Theres nothing #rong in eing la>! from time to time% t if it ecomes a rotine% it #ill certainl!affect !or magical #or* and slo# do#n !or spirital de$elopment. or energ! le$el #ill drop and!oll ha$e prolems #ith performing a simple magical e'ercise in an effecti$e #a!. This% in trn% #illdiscorage !o from frther practice and e$entall! !o ma! end p #ea*ened% ored% lac*ingsatisfaction from !or magical #or*% and incapale of finding inspiration and desire to contine.Fatige and passi$it! are the reason #h! man! magicians lea$e their paths and trn to others insearch for a ne# *ic*% #hile in fact% this is not a soltion% as the same #ill proal! happen again andagain if the! dont reali>e the tre mechanism ehind their failre.

+raconian magician shold al#a!s e as creati$e and acti$e as possile% on all le$els of e'istence.

$en recreation shold e ta*en consciosl! and ser$e specific prpose. This ma! seem strange and


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!o proal! thin* this is all a ig e'aggeration. 5t the trth is% if !o #ant to scceed on +raconian,ath% !o ha#e to rearrange !or entire life to sit !or ,ath. $er! action has to e conscios and itneeds to ser$e a prpose% other#ise it #ill e a mere #aste of energ!. 4onds o$er#helmingR Well% itis at first% t !o can get sed to this #a! of thin*ing. If !o treat !or magical #or* as a #a! to*no#ledge% po#er% and master! of the #orld% at #hate$er cost or effort it ma! come% !o #ille$entall! get to the le$el #here all these dreams #ill ecome tre. If !o treat it as a mere ho! that

!o can do from time to time% #ithot sacrificing an!thing% this is also #hat !o #ill ha$e ( a ho!#ithot an! deeper meaning or real po#er ehind.

(asic +ules to +emember

( +o !or magical practice dail!% no e'cses. If !o go to #or*% do it in !or rea* or after #or*inghors. If !ore sic*% find a moment #hen !o feel a little etter. If !ore tired% pic* a #or*ing that#ill gi$e !o energ!. This can e onl! a simple cleaning% cha*ra empo#ering or meditati$e e'ercise%t it has to e done on a reglar asis. Wor* on !or self(discipline ( !o #ill need it more thanan!thing else on frther stages of the ,ath.

( +ont #aste !or energ! on self(pit!% e'cses or pett! prolems that can e easil! sol$ed #ith a littleit of effort. Tr! to find simple soltions to !or e$er!da! prolems before !o tr! to sol$e themthrogh magic. 5! allo#ing for this sort of self($ampirism% !o degrade !orself and den! e$er!thingthat !o ha$e learned.

( Wor* acti$el! to a#a*en !or +ragon potential and energ! throgh ritals% 8ndalini meditations%cha*ra #or*% and other empo#ering e'ercises.

( ,a! attention to !or personal temple% od! and mind. 8eep it clean% po#erfl and strengthen it on areglar asis.

( earn to schedle !or time ( theres time for #or* and theres also time for rest. 5alance themcarefll! and dont feel gilt! if !o ta*e a fe# da!s off% #ithot an! magical #or* at all% #hen !oneed it. Dse this time to restore !or energ! le$el. If !o dont control !or fatige% it controls !o.

( earn to se energ! released throgh magical #or* to achie$e concrete reslts. +efine !or goals

and #or* to accomplish them. 5! doing this on a reglar asis% !o #ill oser$e manifestation of !ors*ills and ailities% and !o #ill create energ! to o$ercome fatige and passi$it!.

( 5ecome osessed #ith #hat !o are doing. 4elf(discipline is one #a! to achie$e !or goals.


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( +ont ta*e magic or !or po#ers for granted.


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orders% the magician cold force them ! di$ine names and pra!ers to do an! tas* for him. And e$enthogh it #as $er! difficlt to e a sccessfl magician and li$e the life according to directions fromoo*s of magic% the poplarit! of these te'ts #as gro#ing Bic*l! in the Western rope. At presenttimes demonolog! and grimoire magic still en&o!s great poplarit!. Apart from old% traditionalmethods% ho#e$er% #e also ha$e modern techniBes of e$ocation% more sited to the left(hand(pathapproach.


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In modern occltism there are three main forms of grimoire magic orthodo'% archet!pal% and the eftand ,ath approach. ach method has its ad$antages and disad$antages. The orthodo' method isased on the e'act se of instrctions contained in the old grimoires. In other #ords% this is thetraditional old magic #hich incldes the #hole ceremonial s!stem of 4olomonic grimoires thepreparation of garments% accessories% seals% rital tools% talismans and other accessories% as #ell aspra!ers and incantations spo*en in the name of od. This method is $er! po#erfl and effecti$eecase of its ancient heritage and techniBes% practiced and $erified ! man! magicians. o#e$er% itis also $er! demanding% difficlt and dangeros% and the practitioner mst ha$e a great determinationto #or* #ith this method sccessfll!.

The archet!pal approach is ased on the elief that the strctre of grimoire magic is constrctedarond ni$ersal archet!pes #hich can e fond in all traditions. The practitioner is allo#ed toremo$e or modif! certain elements #hich do not elong to his #orld$ie#% sch as names of od andangels% ere# inscriptions% or 5ilical Botations. The! are effecti$e onl! if the magician is a"hristian and li$es in accordance #ith the religios la#s. In other case% the magician can remo$e theseelements and replace them #ith #ords and inscriptions that are a part of his o#n #orld pictre e.g.

nochian inscriptions% ?orse rnes% araros #ords of po#er% etc. The great disad$antage of thismethod is that it reBires an enormos e'perience in the practice of e$ocation% as #ell as a profond*no#ledge of s!mols and their meaning in $arios traditions. An ine'perienced practitioner mightnot e ale to decide #hat shold e left and #hat remo$ed% and he #ill either achie$e no reslts at allor the effects of sch e'periments #ill e contrar! to the e'pected and de$astating to his life and the#orld arond.

The third method is the eft and ,ath approach. This method does not reBire long and comple'preparations% the circle #ith the names of od and angels% elaorate incantations% etc. It is ane$ocation throgh a direct e'perience of the con&red spirit and contact nrestrained ! an! ritalarriers. A eft and ,ath magician does not separate himself from the demon ! a rital circle t

faces it and as*s to learn its po#ers and Balities. From one point of $ie#% this might seem an eas!method% as it reBires no traditional means #hich are normall! $er! difficlt to otain. TraditionaltechniBes and methods often appear too complicated and na$ailale to a modern practitioner. ?ote$er!one o#ns a special temple for the spirit #or* or not e$er!one can afford to ma*e talismans insil$er or gold. This does not mean that #ithot it #e cannot practice the art of e$ocation at all. achtraditional method might e ad&sted to the modern conte't% if onl! the magician is creati$e and hasenogh e'perience in this *ind of practice. If #e loo* at these spirits from the ps!chological point of$ie#% the! are nothing else than inner personifications of the 4hado#% the re&ected parts of the 4elf.Ths% #hen the magician e$o*es these dar* personalit! aspects and confronts them% he no longerpercei$es them as KdemonsL and the! ecome a natral part of his consciosness.


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The Art of %ocation

an! magicians find the art of e$ocation the most difficlt of all magical practices. $en #hen the!perform the rital #ith careflness and inclde all necessar! elements% the! often complain thatnothing happened and the spirit didnt arri$e. The *e! to nderstanding of the mechanism ofe$ocation is to e a#are that the spirits al#a!s come and are read! to tal* to s% t in most cases #efail to see them% and ths% #e either Bit the attempt to com

toaf introductory course

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