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Book Introduction to Modern Magic. Chapter 6 - Tree and Astral Pictures.

Table of Contents

6.1 Magic and religion

5.06.98

There is an increased flow of information.

I cannot finish the description of previous magical experiments (ritual cemetery, channel with necropolis, etc.). The mood created by the exercise with mirrors allows one to see numerous continuations, associative connections of each formulated thought. A situation like "lost in the forest" arises, when from one interesting thought one goes directly to another, then - to the next, etc., and as a result one finds oneself far away in the forest from the main road. Therefore, writing a book now requires maximum concentration, cutting off everything that gets in the way and leads away.

Conserve energy.

To write a book on magic, you need to conserve the energy you get from classes and from communicating with Tyrone, constantly pumping it up with energy mantras.

The energetic aura of a person is like a balloon in that any puncture, any close contact with other people's negative auras, passing according to the principle of communicating vessels, leads to deflation of this balloon, flabbiness and sluggishness of its shell, The surface of a deflated balloon is no longer able to clearly reflect the heavenly picture, to respond sensitively to air vibrations. The ability of a deflated balloon to fly is minimal.

From understanding of energetic mechanisms of any communication between people it is necessary to exclude any extraneous influence when performing magical actions, writing a book about magic. For this purpose it is necessary to put a filter against any introduction into one's own energy shell and not to try to enter into such kind of interaction with others.

You should be extremely suspicious of any manifestation of psychological desire to feel their own importance in the eyes of others. The desire to show off, to look like a magician is extremely dangerous. Even a small conversation, mentioning magic, leads to a powerful leakage of accumulated energy, as there is an energy exchange with an empty shell of a person who is a stranger to magic.

In addition, it should be clearly understood that a decrease in energy automatically means a loss of information. It is a long-known pattern of psychic life: when you share your joy or grief with others, the tension of your own state decreases.

From a technical point of view, information can be represented as a modulation of the energy flow. When a part of energy leaves, first of all high-frequency components of the energy flow are lost, i.e. the perception of just those vibrations that provide the subtlest information perception of the Higher Worlds.

The Role of Literature.

When writing a book about magic, I have a question: to what extent can previously read literature be used, to what extent are references to existing printed sources justified at all? On the one hand, it is impossible to write a book on a bare place, without these or those references and connections with already published materials. On the other hand, magical knowledge fundamentally cannot be detached from its source, whence follows the impossibility of its publication.

The weighty answer follows from the general title of the series: "Introduction to Modern Magic". The task of the first book and of the series as a whole is to convey to the reader, to the extent possible, an undistorted idea of magic and its path, but not to publish magical knowledge proper. Therefore, there is an ambivalent attitude towards the existing literature when writing books on magic. On the one hand, when learning magical knowledge, one should discard all the ideas drawn from books, and in no case perceive the knowledge of magic through the prism of existing authorities and literature, not to look for proofs of the truth of this knowledge in what is already known. On the other hand, when forming a correct idea of magic it is advisable to use as symbolic systems known mathematical models, physical laws, psychological regularities, artistic images, esoteric terminology for a more accessible presentation of the material.

Magic is a shorter way to God.

It is absolutely wrong to present magical knowledge as some theory of creation and application of magic wands for satisfaction of personal desires. And magic itself will not go to such utilitarian use. The true role of magic is in a closer, shorter way to God.

Magic in Religion.

One of the roles that magic plays for religion can be compared to the role of science for technology.

  • Firstly, in any religion, in addition to publicly available (exoteric) knowledge, there has always existed and exists secret (esoteric) knowledge. This knowledge is dangerous, complex, and intended only for "internal" use. Only the initiated were allowed to assimilate it, ready to perceive and use it. Moreover, in esoteric knowledge itself there are at least two levels. The first level consists of knowledge about the structure of the universe and man. The second, higher level is theoretical and practical knowledge of the use of the forces of the universe, which in its purest form is magic.
  • Secondly, as technology needs a scientific approach at the stage of its construction, so also magical knowledge is required in religion, mainly when creating a new ritual, formulating a prayer, drawing an icon, building a temple. When a religion has a centuries-old history, practically all elements of worship are fine-tuned, so it may give the wrong impression that magic is not used in such a religion at all. The exact same attitude towards science in technology is illustrated by the famous "pig principle": "Why do we need an oak tree when we have acorns". However, the sharply negative attitude of the church to magical activities is absolutely justified, for if magic is not performed in the deep inner circle of the church itself, it switches the practitioner to other channels, other egregors than those inherent in religion. To illustrate the above statements I turned to the Bible. On the one hand, the Old Testament affirms the negative attitude of the centuries-old Jewish church towards magicians. On the other hand, in the New Testament we see that the first who came and brought gifts to the baby Jesus, the Saviour of the World, were magicians, wise men, which speaks of the important role that magic played in the birth of the new Christian Church.
  • Thirdly, religion is oriented on satisfaction of corresponding needs of people, on mass worship, therefore it has no right to give parishioners any dangerous knowledge threatening their physical and mental health. Magic by its nature cannot be a conveyor production. In magical training there must be constant personal guidance of a person by the Higher Powers. This allows magic to deal with much more powerful and dangerous energies than those used in religious rituals. Here there is a direct parallel with experimental research in science. No one will allow an outsider into a closed laboratory where experiments are conducted, for example, with high energies, with low temperatures, nuclear research. Real experiments are carried out only by experienced scientists after preliminary mathematical and physical modelling with full respect for safety and guaranteed absence of unauthorised persons in the laboratory.

A sense of Channeling is emerging.

Yesterday I felt frustrated that I had no time to write a book because of a busy day at work, but today it is as if I have been given a full creative work environment from above. And, although the work is going slowly, sometimes there is a sense of spiritual movement, and on the physical level there is a tingling in the top of my head, a feeling of a slight inexplicable joy, which seems to be an anticipation of the Channel.

The Creator cannot listen to advice.

Would a director be able to make a great film, a poet to write poignant lines, an artist to paint a vivid picture if they sought advice from critics? The question sounds rhetorical. The regularities of materialisation, the birth of a new work are magical and often unconscious. At the same time, the regularities of perception of an artistic work derive from general psychological laws that can be explained and formulated, which is food for critics.

Therefore, from the general rule "the creator does not listen to other people's advice", it is necessary to take a practical attitude for yourself: not to discuss the written chapters of the book with outsiders in spirit until the moment of delivery of the original layout in print, but at the same time to listen sensitively to the voice of internal criticism.

Catch the "breath of the moment."

It is extremely important to have time to write down in the book at least a trace of sensations after contacts with magic. The reason is that the movements of the Subtle World are much faster than those of the physical world. That is why it is so important to catch a glimpse, a glimmer, an echo of its subtle vibrations.

Why is it important to write a book now?

It is very important to write a book, and this has been said many times on the Channel, right now. I do not know the plans of the Teachers. For my part, the following picture appears to me. Many esoteric and magical books (the question of the truth of information in books is not discussed here) are written from the position of "final" knowledge. However, a thinking and seeking person is not so much interested in some "final" knowledge, even if it is very high, as in the path of movement itself.

At the moment I have not come to a stable state of magical consciousness. Moreover, my consciousness is in a transitional state, remaining simultaneously under the influence of the inertia of the former knowledge, drawn from modern scientific and artistic literature, and the attraction of magical knowledge, growing from magical lessons, emerging spiritual experience and attempts to realise this growth.

The transitional state of my personal consciousness is precisely what is valuable. It is known from physics that an atom emits a quantum of energy only when it transitions from one stable energy orbit to another. It is the transitional unstable state that is the necessary condition for the emergence of radiation. Creativity is also radiation. My most poignant lines came out in poems written when the stability of being was destroyed in some way.

The fate of my anthology.

Before I met magic, my main efforts were spent on compiling an anthology of all accumulated human knowledge, called Soul Model. The principle of creating the anthology was to select from the readings what resonated with my soul. This task served for spiritual maturation, as it taught me to listen to my soul, to the voice of my heart and mind. The anthology includes 12 volumes of about 700 pages each on the following sections of modern knowledge available to me: 1) synergetics, 2) science, 3) paramathematics, 4) poetry, 5) prose, 6) psychology, 7) philosophy, 8) unknowable, 9) religion, 10) esoterica, 11) Channels: world experience, 12) Channels: Russian experience. The project was more than half completed. How should I treat it now?

I think it has already played its educational role for me personally. The idea that I will do magic and then come back and finish the unfinished work is psychologically like a big stone on my feet. Besides, such a secret thought is the basis of the consciousness' resistance to the perception of Unreality, for it allows the possibility of returning to the old. So, it is necessary to get rid of this thought as decisively as I got rid of the thought about a specific term - 37 years - of going to the Channel.

The Anthology is already an excellent resource for writing books. A theoretical introduction could easily be written for a series of books on magic based on the Anthology, taking from the Anthology books the quintessence of models, images and concepts close to magic.

Whether the Anthology is needed as I intended it, or in any other form, let the Gurus decide.

Development Spiral.

In recent years, I have noticed a pronounced trend: many physicists have abandoned science and gone into religion. Einstein said: "When a physicist goes to the cutting edge of science, he meets God behind every newly opened door. The conclusions of physical theories based on factual and experimental data can be diametrically different from the ideas dictated by common sense. Therefore, it is physics, and not, say, psychology, that is most open to the perception of Unreality. The main limitation preventing the full theoretical comprehension of the phenomena of subtle-material planes is the materialistic paradigm explicitly or implicitly accepted in modern science.

It seems to me that the preconditions for conversion to religion appear to a physicist when the total pressure of experimental facts contradicting the materialist paradigm exceeds some acceptable limit.

But it would be interesting to watch the further evolution of a scientist who left science for religion. The following course of events seems natural to me. In the religious environment into which the scientist finds himself, a different theoretical paradigm is adopted. On its basis, the former scientist gets an opportunity to describe in metaphysical or theological terms and concepts the facts that previously seemed inexplicable. At the same time, of course, the person may lose interest in the problems he or she was previously concerned with, because the first priority is mental breakdown and spiritual insight, not theoretical advancement. Among the profound changes that occur in a former scientist, let us emphasise two points that are essential for our discussion:

  1. the sense of self inherent in many scientists is diminished and sometimes even lost;
  2. there are new possibilities for obtaining facts and experimental verification - personal spiritual experience.

This kind of change suggests that a scientific mind multiplied by spiritual insight can produce, as a result of religious practice, a magician.

Thus, the spiral of development brings with it the transformation scientist - theologian - magician.

6.2 The miracle of the tree

6.06.98

Shots to the top of the head.

That evening we were to work in the bomb shelter to contact the necropolis structures. Tyrone and I put on our amulets and went up to the roof of the shelter. The structures in the bomb shelter, which Tyrone had already tuned in to, were not yet giving permission to enter. While we waited, Tyrone was tuning me himself to set aside all mundane thoughts and be ready for the actual Contact. The necropolis structures had already agreed to co-operate with us, so with the right attitude my Contact could already take place.

At first I listened to Tyrone carefully and tried to tune in to the upcoming magic, but then my own sensations distracted my attention. I walked about half the distance across the roof of the bomb shelter and felt a slight tingling at the top of my head, and then a real prick at the top of my head. I moved to another spot on the roof, but the pricking was repeated. After walking on the roof, I found a place where I could not feel the tingling and it stopped altogether.

On the basis of sensory information it was possible to estimate the depth of the injections at 10 - 15 mm. I could not say that the injections were painful at all, but rather unpleasant and made me feel uncomfortable.

I began to encourage myself, remembering that according to Indian tradition, the area of the top of my head is called Brahma's Hole. The Sahasrara chakra in the energy body, which is responsible for human connection with the cosmos, is connected to this area. Hence, I decided, the feeling of being pricked in the top of my head is a physical sensation of being connected to the Channel. So, it should be welcomed rather than avoided. Maybe the feeling of pricks was not connected not with the beginning of connection to the Channel, but with some hard energy for me, because of the presence of which we could not go down to the bomb shelter at once.

The miracle of the tree.

Finally, the Structures' permission to begin the magical experience was granted. We started to go downstairs. And what was my amazement when our way was blocked by an out-of-nowhere tree (see Fig. 6.1). It was growing at the end of the first flight of stairs. Its roots were (see Fig. 6.2) in the construction rubbish accumulated under the span. It received little or no light, but appeared to be strong and growing. The tree was approximately 120 - 130 cm tall and the stem was 1.5 - 2 cm thick. The leaves were firm and fresh to the touch.

The phenomenon of the tree

@@@@ Figure 6.1. Tree phenomenon

Tree roots

@@@@@ Figure 6.2 The tree roots were inaccessible to direct sunlight, among construction debris. The photo was taken using a flashlight

I distinctly remember that in our last magical operation there was nothing at this location. A fortnight had passed since the last operation. Of course, we can assume that the tree sprout already existed in the invisible space under the stairs, and during this time it grew quickly. In any case, a normal tree is not capable of growing more than a metre in a fortnight.

We picked a few leaves from this tree. Later, with the help of a botanical reference book, we determined that it was a bird cherry tree. It turned out that a tree of the same height grows near my house. This particular tree was planted about 2 years ago.

Later, when we came to photograph the tree for the book, we found another cherry tree near the bomb shelter. However, our tree was different in that all its branches were hard and brown, like an adult tree. The bilberry shoots in other places were like this only at the base, and all the growing branches were soft and green.

The reason for the incredible growth.

We began to look for the reason for such rapid growth. When our attention was diverted from the growing tree, we saw another example of incredibly fast greening. A large patch of thick moss had appeared on the concrete floor. Moss grows slowly, so its appearance must have been caused by the same magical reason as the bilberry.

What was such a reason? A plastic bottle with magic formulae on it was lying on the floor (see Fig. 6.3). We remembered that in the previous magical experience of 23.06.98 this bottle contained "living water" prepared by alchemists, i.e. water containing information structures of life. In all probability, this water, which poured out of the bottle, was the reason for the incredible growth of the tree and moss (see Fig. 6.4).

Top view of the tree

@@@@ Figure 6.3. View of the tree from above. In the far background, a bottle containing "Living Water" can be seen in a metal circle.

A live water bottle

@@@@ Figure 6.4. Bottle from "living water" and fur grown around it. The part of the sticker where the magic key was drawn has been torn off. The remaining part of the sticker shows alchemical formulas of life structures.....

Another possible reason could be the contents of the bubble. Recall (see the description of the experience of 23.06.98), it was the result of a complex (even metal circles were used to provide protection) necromantic operation in which I was not involved. Now the bubble was not on the floor, so it is very possible that it was accidentally broken or tipped over when we left the bomb shelter, and its contents gave new life to the wood and moss.

6.3 Channel with necropolis

Addressing me from the necropolis.

When we had finished examining the miraculously appearing tree, we got down to the main purpose of our visit to the bomb shelter. We checked to see if our amulets were hidden under our shirts, as they had been last time. Without going downstairs to the bomb shelter door, we started reciting mantras. My heightened perception noted the presence of two black cats, which disappeared on closer inspection. Apparently they were astral entities of some kind. Then Tyrone and I went downstairs, to the threshold of the door leading directly into the bomb shelter.

Tyrone recited the mantras that opened the passage between the physical world and the necromere.

After making contact with the necropolis, Tyrone received a direct message from him for me. The impression of such a message was so vivid that I listened with my mouth open. However, the vividness of the impression played a negative role: I remembered only one thing from the whole address. The activity of earth scientists was compared to processing of one slice, a single photo of some part of constantly developing and changing reality. My task, as it was said in the address, is to enter the direct Channel, the continuous perception of reality and Unreality.

Indirect Channel.

Next, the Channel told Tyrone to leave me alone.

Tyrone closed the shelter door behind me. He went upstairs and moved farther away, out of my way. I was left standing in the pitch darkness on the narrow threshold. My back felt the cold of the closed solid door, and ahead of me there was water, invisible in the darkness, separating the threshold from the rest of the shelter.

Unlike the last magical operation, when I tried my best to see or hear something, this time I set myself the task of perceiving the necropolis on a mental level. To this end, I tried to disconnect from all my usual thoughts in order to perceive the information from the necropolis.

I could not comprehend the thoughts that were passing quickly through my head. I could not slow down the thoughts in my head to a speed that would allow me to comprehend them. However, when the magical work with the necropolis was over, then gradually new thoughts began to appear in me. Here are the most interesting ones.

  • The logic governing the perceptive part of my consciousness does not allow me to accept information from the necropolis directly. The reason for this resistance lies in the fact that such information is not connected by a logical chain with the existing luggage of knowledge. Information, from the point of view of logical thinking, appears as if hanging in the air, so it is not accepted. Consequently, in order to directly receive information from the necropolis it is necessary to switch on other mechanisms of perception, for example, intuition or faith.
  • At the same time, logic does not prevent the action of the indirect Channel (the definition and possibilities of which we will discuss later). This Channel probably does not bring fundamentally new information, but it activates, highlights, illuminates knowledge from already available knowledge in consciousness. The illuminated knowledge is the truth, or the nearest available projection of the truth, or is the ground for reflection, which can logically lead to the truth.
  • Completely new to me was the emergence the concept of necromere not as a world of death, but as a world of life. The standards of perception of modern Westerners associate a whole range of negative reactions with the necromere. There is the decrepitude of old age, the painful agony of the dying, the bitterness of irretrievable loss, convulsions, agony, the sobs of loved ones, chilling stories about vampires, and so on. It is hard to object to such a black bouquet of representations. However, mature reflection tells us that in most cases the source of negative emotions is our own perceptions and self-pity projected onto the dying person. Painful feelings can be divided into two types: natural, accompanying the acts of birth and death; unnatural, the source of which are violations of normal physical and mental life activity of a person. Diseases are not an indispensable attribute of death, but only a distortion of normal life. Further, think about it, a normal person comes into physical life from the necromere, through physical death he goes back. If on the scale of physical time we compare the duration of life in the material world and in the necromere, it turns out that it is in the necromere, not in the physical world, that man's main home is located. Physical life looks like a "work trip".
  • I also wondered what kind of physical model could describe a multidimensional space, with dimensions [Here by measurements are understood as "planes", more precisely, closed surfaces in multidimensional space having lower dimensionality]. of which are the physical world and the necromere? Without involving mathematical images and formulae, it is rather difficult to describe suitable models available in physics. However, let us try to describe the most important features. Let us take at least the model [We will consider in more detail the ways of interpreting the fourth dimension in the chapter "physics" in the book of our series devoted to the description of scientific models] of the fourth dimension. The fourth dimension appears to be closed in on itself at any point in physical space. The physical world in a certain sense turns out to be a "shell" of the fourth dimension. Any object of the fourth dimension turns out to be distributed [A close idea of such distribution is given by the relation between geometrical objects and their frequency fourier images] over the whole three-dimensional space. After visiting a bomb shelter, I had an image of a passage into the fourth dimension described by such a model. In words it can be expressed approximately as follows: it is like a fantastic sensation of turning oneself and the surrounding world inside out, in which one absorbs the whole external world inside oneself and finds oneself a point of one's own inner world.

6.4 Astral "cat".

Energy Photos.

After our visit to the bomb shelter, we returned to Tyrone's home, performed the standard magical actions to clear out foreign energy, and discussed our impressions of the work we had done.

Tyrone decided to experiment with photography some more. This time the photographic experiments were conducted under normal lighting, not in total darkness, and the automatic flash was not switched off. The mantras that Tyrone recited were not intended to invoke the phenomena of the Subtle World. The mantras were only for photographing otherworldly phenomena, if there were any around us.

On the photo where I was standing against the background of the mirror, there was an interesting effect: there was a glow around my head, resembling in structure an "aura", which can be seen around a person in the so-called Kirlian photographs, obtained by known physical methods against the background of a high frequency field.

Astral "cat".

The following photograph was of particular interest. In this picture, a man had something incomprehensible above his left shoulder.

At first I thought it was the camera Tyrone was using. But it was not, because Tyrone had chosen to squat in such a way that he would not be reflected in the mirror with the camera.

We started to go through various options trying to explain the phenomenon and link it to something known. Suddenly it became obvious to us that the camera had captured the face of a black cat or cats. The cat's ears, eyes, whiskers, mouth and part of its neck were quite clearly visible. The "cat" was not sitting on the man's shoulder, as you might have thought, but was peering out from behind. Judging from the muzzle, we can also say that the "cat" was quite large.

Those who were shown this photo also saw a cat in it. Now it remained to be understood what kind of "cats" could appear unexpectedly in photos against the background of the mirror.

Tyrone decided that the photograph was of an astral being that had taken the form of a cat. Apparently, the creature had followed us after the magic work in the bomb shelter. Remember how it was said that two black cats could be seen by the corner of the eye near the bomb shelter, which disappeared on closer inspection. Apparently, these "cats" were the astral inhabitants of the bomb shelter, and one of them followed us.

It is not quite clear to me how the astral inhabitants of the bomb shelter could have followed us? The man in the picture did not go down into the bomb shelter, but sat in a car far enough away from the place of events during the magical actions. After visiting the bomb shelter, Tyrone and I performed a magical cut-off procedure, which prevents the astral inhabitants of such places from following us. However, we performed the cut-off next to the car, so the cut-off astral being could have time to transfer to the person who was not performing the cut-off magic.

It is possible that the astral "cat" recorded in the photograph did not belong to the inhabitants of the bomb shelter, but had attached itself to the person much earlier. The association with medieval images of witches, who were often drawn with a raven or a black cat on their left shoulder, comes to mind.

In any case, the astral creature was an undesirable companion. A magical cleansing of the alien entity was required. It was not to be done in Tyrone's flat. We went with the man to the stairwell, where Tyrone performed the required cleansing procedure.

Along with the "cat" goes the toothache.

The next day the story of the astral "cat" had an interesting continuation. The man whose photograph was taken of the astral creature had a toothache on his left side, which had been tormenting him all the time. The toothache went away together with the astral "cat".

The fact of getting rid of a toothache after cutting off an astral being can speak both for and against the assumption that this being came from a bomb shelter.

If we assume that the astral "cat" is connected with the bomb shelter, why did it attach itself to the person exactly where his teeth hurt? Probably, toothache is connected with the violation of aura or excess of negative energy in the place where it hurts. In this unprotected place the astral "cat" could interact with a person. It is difficult to judge the intentions of astral beings. They may well be both evil and good, or indifferent to a particular person.

For example, negative energy in the place of a toothache could be just the right food for an astral "cat". It is well known about ordinary cats that they clean the house from negative energy. It is not accidental that in the olden days, and in our time, a cat is the first to be let into a new flat and no beds or tables are put where the cat will lie down. For the cat will instinctively choose a place with the most negative energy. Often, coming home after work and stroking the cat, we thereby remove the "dirty" for us energy. Cats are fundamentally different from dogs by these energetic properties. Dogs are not purifiers of negative energy, but additional sources of positive energy for humans.

Further, if we assume that the astral "cat" is not connected with the bomb shelter, then we can say that the constant toothache could well be caused by the constant unwanted presence of an astral being. Because of such presence the normal functioning of the energy body, aura, was disturbed, which was signalled by toothache on the sensual level. It should be noted that for this person X-rays of the place where the toothache was, did not show any physical causes.

6.5 Magicians and psychics

7.06.98

On attitudes towards sleep.

I am very attracted to Tyrone's ability to stay awake almost as long as possible, to devote a minimum of time to sleep. Usually, the most precious time for communication with the Ethereal World is reserved for sleep. Tyrone fulfils his need for sleep as needed by getting a little sleep during the day. In addition, he has mantras that unload the brain, which help him to partially do without sleep.

In sleep, a person loses part of his energy. It is not by chance that it is said that "sleep is like death".

Let's look at why it takes quite a long time to sleep. In fact, tired muscles of the body need very little time for their recovery, and the main consumer of sleep is the brain. A long night's rest is necessary precisely for the brain, to slow down its frantic, frantic daytime activity to a state of relative rest, which gives the desired relaxation and recovery. If you use a mantra that controls the movement of the brain and provides a quick or temporary fading of its activity, the time required for a good night's sleep can be greatly reduced.

Brain activity determines the structure of consciousness and therefore can influence the structure of the surrounding space-time. Mantras that temporarily stop mental activity can lead to the most incredible physical effects.

  • Invisibility. According to the testimony of people who have the ability to disappear from reflections in mirrors, as well as not to be fixed on photographic images, they manage to do it for a time when somehow "stops" the activity of the physical mind.
  • Gaps in time. Literature describes cases of people moving in time, when a person disappears from the physical world and appears exactly the same after a few years. Such a phenomenon was named after a literary hero with whom such a story happened. All people who have undergone such time displacements speak of a mental stop that happened to them, after which they were very surprised to find themselves in a new and instantly changed world.

8.06.98

Mantras are the language of magic.

The language of real magic is an encoding of the language of Infinity, a materialisation of the processes of the Spiritual World.

The audible, sound part of the mantra is only the "tip of the iceberg". We do not know, but sometimes we feel - what changes the mantra produces in other parts of the physical body, in other human bodies, and how it is heard on other levels of Being.

The grammar of a mantra obeys different rules than everyday speech. Mantra has a spiritual structure. And, if separate sounds or words are sometimes understandable to the consciousness, it cannot perceive the meaning and significance of the mantra as a whole.

Somewhere a similar feeling arises when listening to the speech of the inhabitants of Odessa: all the words seem to be Russian, but the meaning of the sentence is either not understood or is not perceived immediately, because the speech itself is built according to the grammars of different languages. The mixture of grammars of languages is not just a mixture of rules of building words into sentences. It is a mixture of structures of thinking and consciousness of different peoples.

The usefulness of laboratories in residential homes.

Teachers are interested in magical laboratories not only somewhere in designated areas, but also in residential homes, allowing them to study people's lives more closely.

Church and psychics.

The path of religion seems to me a limited, clearly delineated path, any violation of the boundaries of which leads to departure from it. Therefore, for religion the use of scientific and technical innovations, as well as any psychic abilities, is almost inadmissible. The path of some religious denominations has less clear boundaries, so it is able to use the abilities and possibilities of mankind of the XX century.

Can psychic perception be useful for religion? I think the answer is in the affirmative. At the origin of any religion lie visionary visions of the Subtle World, revelations and prophecies. They are a direct living perception of spiritual reality and represent the life-giving key by means of which religion is born and nourished. In its further development, religion moves further away from its origins and turns into a religion of books, where instead of living perception and action, a book description of the spiritual life of one person or nation in the distant past, as well as numerous rituals, gradually losing their magical basis and power, are elevated to the height of worship.

Of course, "holy books" bear the energetic imprint of a holy life, however, it is obvious that not all knowledge can be detached from its bearer and captured in a book, not everything can be described even with literary talent. Besides, numerous translations, interpretations and commentaries gradually establish certain canons of perception of "holy books", which limits and emasculates the energy contained in them.

The immateriality of the reality encountered by psychics does not mean that it is spiritual, but the Spiritual World is part of the immaterial. It takes the efforts of the psychic's mind, heart, soul and spirit to perceive precisely the Spiritual World. Occasional failures on this difficult path should not be a reason for rejecting all psychic testimonies and actions. Moreover, any religion that deprives itself of the experience of direct perception and impact of spiritual reality, faces the fate of gradual dying and turning from a channel of communication between people and God into a serious obstacle to such communication.

Magicians and psychics.

In discussing the above, we are also confronted with another question: what is the fundamental difference between a magician and a psychic?

If we remove the modern shell from the concept of "psychic", it turns out that it means a part of a much older concept - "sorcerer".

What is the difference between magicians and sorcerers? The difference lies in the completely different role of consciousness.

The sorcerer switches off his consciousness, coming into contact with the forces of other worlds, "gives himself" to them, becomes an instrument in their hands, a means of their material manifestation. He does not know how his ritual action will end, whether the spirits will want to fulfil what they ask of them. He does not know what the spirits will do.

In a magician, on the contrary, consciousness is the leader in contacts with Unreality. The magician knows what he does and why he does it and what the result will be.

Magician or psychic - who is more needed than religion?

Returning, in the light of the above, to the consideration of the role of extrasensory perception for religious life, one would like to replace the word "psychic" with the word "magician" everywhere. But something prevents such an obvious substitution. Let us think together.

Comparing the most vulnerable areas in the psychology of a magician and a psychic, it can be noted that

  • A person following the path of magic may be influenced by a sense of his own power, pushing him to want to teach mere mortals, to decide that he is smarter than everyone else, that he should be listened to by science and the church;
  • a person with psychic abilities is easily tempted to take what he sees in this or that foreign material world as absolute truth, the possession of which makes him an infallible counsellor in ordinary and religious matters.

It is not by chance that I said above about "a person following the path of magic" and not about a magician, because the laws of human psychology may not be applicable to a real magician. And the one who has taken the path of discipleship in magic already knows the danger of such thoughts, for which he will quickly "get on the nose" from the Teacher, even despite all his seeming merits and immateriality of the Teacher. Does a psychic have a Teacher?

Returning to the question under discussion, I would like to divide the areas of search for an answer. The answer depends on whether we look at religion from the outside or from the inside.

If we are looking from the outside, I find psychic information more useful. If the church does not reject visionary visions from the threshold, its experience will be enough to filter subconscious images from the pictures of direct vision, in which the pictures and influences of the Spiritual World are already identified. The authority of the Church does not allow it to impose the opinion of an individual convinced of the purity and spirituality of the information he receives.

If we look from within, we can see the crucial role of magic for the education and actions of the higher clergy, who are charged with the task of ensuring the vitality of the Church in the physical world as a reflection of the life of the Church in the Spiritual world.

The magic of religious action.

In religious practice magic manifests itself in rituals. The definiteness of the religious path of ancient beliefs often looks frozen outwardly - as an invariant embodiment of the principle "we believe as our fathers did". The question arises: does religion need new forms of worship that take into account the realities of modern man? In different religious confessions this question is solved in different ways. In any case, it is clear that when it is necessary to improve the forms of worship, the church can turn to the help of magic.

Geographical and energetic locations determine the predominant character of one or another religious denomination. With a significant predominance over all others of some one energy flow corresponding to a certain religious egregor, the use of magic has some peculiarities. Let us highlight some of them.

  • you cannot use powerful magical means (mantras, formulas, rituals), because the power of the used flow is great;
  • at very high power of energy flow the main permissible magical means is repentance;
  • inside church buildings and for church ministers it is inadmissible to use any other energy flows, because mixing the prevailing energy with any other energy in religious practice is fraught with the most unpleasant consequences;
  • requires a high degree of precision in the observance of the existing ritual and great caution in attempts to improve it;
  • It is easy to connect to a powerful energy flow, but it is difficult to work in it purposefully and consciously.

Churches as centres for the purification of souls.

The ease of connection to the prevailing energy flow and the power of that flow makes the church's role in the purification of human souls great.

In order to connect to such a flow it is enough to enter a church and put a candle in front of the holy face. By the very purchase of a candle a person touches the symbolic act of sacrifice and the energy of the Flow is poured on him. Outside the church, to connect to the Flow, it is enough to direct one's inner gaze to God and say the simplest prayer.

I think that any connection to the energy flow happens according to the law of communicating vessels. Therefore, the accumulated foreign and dark energy is transformed into pure and light energy under the influence of the energy flow from above. This is how energy purification takes place, and it takes place, first of all, in the church.

"One repentant sinner is more precious than a hundred righteous."

The above considerations lead to a paradoxical conclusion. It turns out that an egregious sinner receives incomparably more Christian energy during repentance than a righteous person. The energy of a righteous person is already pure, he has nothing to transform when interacting with the Flow, while a sinner, on the contrary, has great negative energy, but the received pure energy will also be great after its transformation under the influence of the Flow.

About the criticism.

Do I need to be critical of the thoughts that emerge in the course of my studies, often on topics in which I have no experience? Discussing such topics often requires a great deal of factual, life and spiritual knowledge. The purpose of the book, however, is to describe experiments. Simplistically, the scheme of the experiment can be presented as an external influence of magical phenomena on me as an object of the experiment, which leads to the appearance of "output reactions" (thoughts and sensations) and to my inner transformation. Therefore, it is absolutely justified to record not only the sensations and lessons of magic, but also the thoughts and associations that are born in this process. The active role played by consciousness in magic determines the necessity of reflecting the changes arising (on the way of learning magic) in the field of consciousness.

Spiritual Delight.

Unlike creating scientific books, every page of which is not given easily and takes a long time to complete, writing a book on magic is an aesthetic and spiritual pleasure for me myself.

About such a state of bliss achieved in creativity, it is customary to say - "put the soul".

6.6 Channel Beam

9.06.98

The lift is "nervous."

As we were taking the lift up to Tyrone's place in the evening, the lift started twitching, going up and down. Tyrone "calmed" it down, "It's me, take it easy." Then he explained it this way: "I had to go somewhere to dump the energy that had built up in me".

Photo in the cloud.

Photographs carry a certain energy. The reason for this is the layering of psychic energy and the energy permeating the space that is captured in the photograph.

At first Tyrone photographed me several times, using various mantras. The sign of the magic was a slight tingling in the top of my head, typical of energy experiments.

In the first photo, I was in the centre of the light cloud. In this photo, the details of the wall in the background were sharp and contrasty outside the cloud and non-contrasty inside.

Canal Ray.

The second photograph has remained in my memory for a long time. It shows a thin beam coming down from above on my top.

Based on the image, it was possible to estimate the beam parameters. Its thickness was about 1 cm. The direction of the beam was not strictly vertical, but inclined about 15-20 degrees from the vertical.

This photograph became for me the visual image of the Canal that I had been longing for.

The space around the beam above my head was inhomogeneous. It seemed to thicken from the normal space of the room to the darkness that the Channel beam cut through.

Excess energy spoils the camera equipment.

Such interesting results of photographic experiments prompted Tyrone to use even stronger mantras. However, it is known that attracting more powerful energy can have a detrimental effect on the photographic equipment itself.

Thus, the next attempt to make an energetic photograph resulted in the fact that the obtained photograph got stuck inside the camera. The high quality of the device itself and the cassette with polaroid blanks indicate that in this case the cause of the defect was of energetic nature, because photography without magic application passes without any defects.

Another possible reason for the failure of the photographic equipment could have been conscious opposition from astral structures not wanting to show us a visual image of their presence.

The stripes in the photo.

After a previous unsuccessful attempt at an energy photo, Tyrone decided to change tactics. He went into a dark room, where he took a picture of a mirror in total darkness with the flash off. There were no clear contours in the photograph, but three streaks of different colours, the middle one yellow and the others of indeterminate shade.

The complication of manifesting energy structures.

At the next attempt to photograph the mirror in complete darkness, but already using a different mantra, a more complex figure of energy manifestation was captured on the photo. In the photo of the mirror one can see (see Fig. 6.5) the energy structure in the form of two interlocked tori. In the colour image it was still possible to see a distributed dark red coloured energy structure occupying approximately the bottom two thirds of the image. In the black-and-white scanning of the colour image, this effect was almost indistinguishable.

Dual energy effect.

The previous photo was an energy photo, so following the general rule, we felt it should not be put in the book. Tyrone suggested to re-photograph the obtained polaroid photo with an ordinary camera without using any mantras. This approach makes it possible to cite photos of energetic manifestations in the book without giving the energetic photo itself.

On this day we brought along an ordinary camera with high sensitivity. We used it to retake a polaroid photograph. No magic was used in this process. On the photo (see Fig. 6.6) we were surprised to find a peculiar double energy effect: an additional energy structure appeared on the photo, which was absent on the original polaroid photo and was not observed visually. The new structure had an arc-shaped form, its sizes considerably exceeded the sizes of the energy structure imprinted on the original. The new structure was also brighter than the previous one.

A picture of a mirror

@@@@ Figure 6.5. A photograph of the mirror taken by the Polaroid-image apparatus in complete darkness with the flash off. The energy structure in the form of two merged tori is clearly visible.

Photo reshoot

@@@@ Figure 6.6. Reshooting of a polaroid photograph with an ordinary camera without using magic. A bright arc-shaped energy structure superimposed on a bicircular one is clearly visible. This structure was absent on the original and was not observed visually.

In my opinion, the double energy effect is a perfect illustration of the magical rule that one must not give other people or publish energy photos in books. They are usually burnt immediately after a magical experience. The reason here lies in the fact that on such photos not only one or another energetic phenomenon is depicted, but also the photo itself acquires energy in the course of magical operation. As we see, the energy in such photos can even be photographed with an ordinary camera. If energy photos fall into the hands of other people, then people interact with the energy layered on them. This interaction can have a negative effect on the strangers. On the other hand, if an energy photo falls into the hands of a magician, he can use its energy key, which gives access to the relevant energies.

Spontaneous chemical reaction.

What else was interesting? On another shot, obtained using a different mantra, a very interesting thing happened. Again, the frame was stuck on the way out. When the plate was taken out of the camera, there was an indistinct spot at the bottom of the plate, or rather two spots protruding on the bottom edge of the photo. The bigger spot on the left was about 1 cm in diameter, and the spot on the right was half as big.

At first we thought there was something in the photograph, but on closer inspection it turned out that the photograph had nothing to do with it. This stain was formed between the paper covering the photoemulsion layer and the layer itself. Closer examination revealed that the substance formed has a layered structure with a specific colour of each layer.

When we accidentally pressed on the bottom edge of the photograph at the point where the paper and emulsion come in contact, it turned out that a spontaneous chemical reaction had taken place under the paper: pressing on the edge of the stain caused it to expand. As a result of the pressure, the spots expanded halfway through the photograph, and the coloured divisions on them formed pictures. On these pictures it was possible, with some imagination, to see whole landscapes. In one of the colour spots, even without imagination, a clear image of a small dog appeared. The style of these pictures was very similar to Chinese silk paintings.

Of course, it is impossible to say unequivocally that the spontaneous chemical reaction we recorded was magical in nature. Theoretically, it is possible that we just got a bad film.

Energy Spot.

After the jammed picture was removed from the camera, Tyrone took a picture of the wall of the room to test the performance of the equipment. The effect was the same as the one that had appeared earlier in the picture of me. There was a translucent cloud in the centre of the picture. The shape of the cloud was close to spherical. The entire cloud covered an area twice as large as the one in the frame. The upper and lower segments of the cloud were not in the frame.

6.7 The role of miracles

"The Mystics and Magicians of Tibet."

Tibet is a mysterious and marvellous country for Europeans. It is very rare to find any literature about Tibet in our country. One of the best books is "Mystics and Magicians of Tibet" by the French writer Alexandra David-Neel.

I had some idea of the magic of Tibet after my intercourse with Tyrone, so I took up with great interest the said book, which I had in my home library. When I opened the book, I expected to find in it a description of magical techniques close to our experiences. However, even a cursory reading gave a different picture.

  • The phenomena that look miraculous to a European (telepathy, materialisation, communication with the dead, with spirits, etc.) are not such for a Tibetan, because they do not violate their usual idea of the surrounding reality. Each culture, and the person in it, has its own characteristic miracle, its own view of the miraculous, which awakens the person and the nation as a whole to spiritual growth.
  • In Tibet there is a clear division between those who favour the Ritual and those who favour the Straight Path (the path of true mystics and magicians). The Straight Path is the closest, among the known Paths, to our Path of the Faithful Magicians. Supporters of the Ritual are the vast majority. In essence, the path of the supporters of the Ritual is a religious path, similar in its structure to the path of the Church in Europe.
  • The Straight Path is mysterious to a Tibetan, perhaps even more so than to a European. One might even suggest the following analogy: just as the halo of Tibet is mysterious to a Westerner, so too is the halo of the Straight Path mysterious to a Tibetan.

In terms of the level of research, those following the Straight Path, as I imagine, have reached a degree of development that is comparable to the knowledge of the station of an advanced alien intelligence on a planet passing through the medieval stage. The reason for choosing the station site in Tibet is similar to the reasons for choosing the location of ancient cities at the crossing points of various kinds of paths. Apparently, Tibet is located at the crossroads of large energy roads necessary for the functioning of such a station.

The fate of Alexandra David-Neel, the author of the book "Mystics and Magicians of Tibet", is interesting. A fragile Parisian woman, an artist of the capital's opera with a unique voice and genuine dramatic talent, writes in her autobiography: "I was born when I was 43 years old. Since that time she has been torn to the magical Tibet - a country of magicians, hermits, philosophers, a country closed to Europeans. On the border between India and Tibet, in the principality of Sikkim, she meets the true Guru - the abbot of the monastery Gomshen and near the abode of her Guru spends many years as a hermit, studying Eastern languages, Buddhism, various forms of psychic and mystical training. Forty of the fullest and happiest years of her long life were spent in the East. The dozens of books she has written contain a wealth of material not only on the history and various aspects of religions, but also on mystery, psychology, and ancient witchcraft.

However, the book leaves an impression of the notes of an anthropologist, who describes the customs and beliefs of the aborigines with enthusiasm, but nevertheless, at heart, remains still a European, whose gaze glides over the surface of the marvellous phenomena encountered. As it seemed to me, the book itself is born not from an attempt to understand and accept the magical world, but from a desire to tell people about the vivid impressions of travelling to a distant and mysterious country.

Remaining an outsider, it is impossible to lift the curtain of the mysterious. The thought of returning to Europe accompanying her wanderings in Tibet was, in my opinion, a kind of a rubber band binding the writer's thinking to the foundations of the European worldview, stretching, but not releasing her consciousness into the magical world. With this approach, magical concepts remain theoretical and alien even if there are some practical successes in spirit summoning, telekinesis, etc. The success of magical operations performed according to known recipes is temporary without penetrating into the underlying causes not only of a particular magical action, but also of the transforming effects of magic in general.

Human Sprout.

In the East man is compared to a lotus, whose roots grow in the earth of the physical world, the stem is in the water of the astral world, and the flower itself breathes the air of the mental world and aspires to the sun of the Fiery World - to God.

If we think about the dynamics of human evolution following from this metaphor, we can visualise the following picture.

  • Initially man, like a grain, enters the earth, i.e. the physical world. Here the grain is deprived of direct access to water, air and light. The engine of its growth is the internal forces and the genetic programme of development.
  • The external factor of growth is the condition of the "soil". Whatever the condition of the earth, it cannot be said that it is completely devoid of water and air. Water and air elements are always present in the earth to some extent. The fertility of the land depends on natural geographical factors as well as on the deliberate efforts of those who cultivate it.
  • Life processes inside the grain can stop for some time, can be preserved for the period of unfavourable external conditions. The grain shell serves as a reliable protection for the embryo, and inside the grain there are usually enough resources for internal self-sufficiency.
  • Under favourable conditions, after a certain stage of internal maturation, the grain produces a sprout that seeks the light. The critical period is the period of growth from the depth of the earth where the grain is located to the surface, where life-giving water is abundant, permeated by air and sunshine.
  • Once a sprout has broken through the shell of a grain, it cannot stop growing. The alternative for the sprout is simple: either it will break through to the light or it will die.

We will stop here for now, although the above metaphor allows us to further develop the idea of human evolution. For us, the moment of the sprout's emergence and the period of its critical growth are of fundamental interest. In essence, the perception of our book is useful just at this stage of development of the human spirit.

The effect of miracles on the inner life.

A miracle is a violation of the usual course of events, of the laws of ordinary reality. As we have just said, comparing the attitude to psi phenomena of European and Tibetan consciousness, the same phenomenon can be a miracle for some and not for others. It is interesting to develop this thought further.

Does an encounter with a miracle stimulate a person's spiritual growth? The answer is ambiguous.

  • If a person's consciousness and logic of thinking are not ready to perceive the miracle encountered, it is not only not perceived, but there is a clear formation of a worldview position that denies any miracles.
  • If the phenomenon of a miracle is admissible from the point of view of consciousness, then the encounter with it also does not have a transforming effect on the inner world of a person. A person treats a miracle as a trick in a circus, which causes an enthusiastic reaction during the demonstration, but as if forgotten after leaving the circus. Evaluation of the impact of a miracle on such a person can be reduced to the question: "Well, what is so unusual here?"
  • Only when the miracle itself is on the verge of the permissible and a person, like a sprout, has already awakened or is ready for awakening, the miracle as a manifestation of the Higher World has a direct stimulating effect on the spiritual growth of a person.

Necropolis is a native supercivilisation.

The comparison of those walking on the Straight Path in Tibet with the activity of aliens is justified in another sense. During contacts with other minds we expect (it is well shown in the book by A. and B. Strugatsky "A Billion Years Before the End of the World") to meet with our own kind. Strugatsky's book "One Billion Years Before the End of the World") meeting with our own kind, as if with ourselves, only possessing additional knowledge and magical possibilities. We do not need and are frightened by real contacts with other minds.

You don't have to go far for examples. I think that by its level of development, speed of life and thinking and available opportunities necropolis is a highly developed civilisation. At the same time necropolis is not an alien civilisation. Moreover, we can say that it is a native civilisation, motherly caring for us, continuously present and controlling our physical world.

Now ask yourself: are you ready to make contact with the necropolis? And this is a real contact with the native supercivilisation, what to speak about any other contacts.

In relation to the necromir, we must realise that it is not some scary part of our world hidden behind cemetery fences. On the contrary, we are a part of the necromir. And if we take into account the "worthlessness" of our physical life and the slowness of our thinking in comparison with the necropolis, then, following the usual logic, an unexpected picture emerges: in relation to the necromir, the physical world is a kind of "cemetery corner", which is carefully taken care of, although it is away from real life.

In contacts we look for ourselves, which prevents a real contact from taking place. In the interlocutor you should not look for a simplified and distorted copy of yourself, but for God who speaks to you through him.

Through the understanding of oneself as a part of the Higher World similar to one's own Creator, one can come closer to understanding one's true essence and live in accordance with this understanding.

The Straight Path is the path of consciousness.

Comparing the religious Path of Ritual with the Straight Path of Magic, one can see the difference in their driving leading forces.

On the Path of Ritual, slowly but surely, the entire subconscious mind is changed, perfected and transformed. It is a relatively safe path, with the possibility of rest and stopping. Centuries of religious experience allows both alone and together to pass all the dangerous parts of the path. By its nature, this path is of the feminine type (Yin), passive, on which creativity is not only not welcome, but also seems dangerous. On this path, tradition, the heart and the help of those who are close to you give strength. Often a person's psychic abilities, clairvoyance and clairaudience are revealed. The role of miracles encountered by a person on this path is to approve his transformation, to fix the spiritual level he has reached.

The Straight Path is the dynamics of take-off, the breakthrough of human consciousness to the perception of the Higher World and life in it. It is a game of "wager-bank" in which the stakes are higher than physical life and death. It is a dangerous path that carries the possibility of both an incredible rise and a fall. There is no stopping on this path, for stopping leads to loss of momentum. Most of the way is travelled alone. By its nature it is a path of the male type (Yang), active, impossible without the personal creativity of the man himself. Gaining power on this path is connected with one's own magical abilities, which are revealed under the guidance of the Teacher. In contrast to the Path of Ritual, where the unfolding spiritual abilities mainly activate the perception of the person, on the Direct Path first of all the abilities to transform the world are revealed. The leading role of consciousness leads to a profound similarity between magic and science. Miracles for the one following the Straight Path are a kind of challenge from the Higher Powers, pushing the consciousness to accelerate the spiritual movement.

Let us add that in modern conditions there is a great mixture of psychic and energetic types. Therefore, it cannot be unequivocally stated that a woman develops only through subconsciousness, and a man - through consciousness. There are both women-magicians and men-mediums.

Is direct contact with the soul possible?

When I hear claims that someone has learnt to hear their own soul, I have doubts about the reality of such contact. What are they based on? Let us consider two possible cases: either this contact is through the subconscious mind, or it is direct.

Apparently, often when communicating with one's own soul, whether in the realm of poetry, art, life actions, ecstatic or religious experiences, one really hears only one's own subconscious. Given the subconscious mind's magnificent disguise and its setting [Here I draw on the writings of Freud and Jung] to provide comfort to the individuality (or self), the following questions arise:

  1. Does the soul participate in this communication?
  2. Is the subconscious mind correctly translating the words of the soul?
  3. Is the information from the soul level to the consciousness level fully communicated?
  4. Isn't the translation complementary?

Only the subconscious mind itself can answer these questions. From its point of view, honest answers are meaningless, so you can't rely on them.

There remains the possibility of a direct dialogue between consciousness and soul. Under what conditions can it be realised? If we reason logically, we can come to the conclusion: consciousness can communicate only with the nearby levels of Being. Before the consciousness, initially oriented on the level of the physical world, reaches the level of the soul, it will inevitably have to learn to communicate on all intermediate levels of Being: on the energetic, astral, mental, etc. However, religious or other canons usually reject the very possibility of such communications, characterising them as "charm", "temptation", "glitches", etc. A person who adheres to such canons remains on the same rung on the ladder of spiritual development (known in the Bible as Jacob's ladder). He does not climb even the nearest rung. Without moving on Jacob's ladder, it is almost impossible to ascend to the level of the soul. Only by a miracle can one jump from a rung on the physical level to a rung on the spiritual level.

A careful acquaintance with the "hagiographies of the saints" shows that almost all of them were tested by temptations. However, they did not reject the trials themselves, but overcame them. Overcoming temptation is not to reject the corresponding level of Being and thus stop in advance in spiritual growth, but not to stay on it, but to move further upwards, towards God. In order to overcome temptation at a certain level of Being, one should learn at least to communicate with the beings inhabiting it. I think that not all non-physical beings are enemies of a human being's spiritual advancement. The state of deaf defence gives a moving person a feeling of safety, but such a state is a serious obstacle for external help to the movement itself.