The elements of the Sorcerer’s Crucible
Third part
Claudio Simeoni
NECESSITY JUDGEMENT
Programme broadcast on 1st May 1997
Extract from “The Celestial Rule” by Lao Tse
THE RETURN TO THE PRINCIPLE
Observes the firmness of the peace
All things have in common the birth
and I contemplate their returning
all things have a prosperous development
but everyone comes back to the root
returning to the root means resting
resting means founding a new future
a new future means founding the eternity
knowing the eternity means being enlightened
Ignoring eternity is blind misfortune
he who knows eternity knows how to behave
he who knows how to behave is fair with all people
he who’s fair with all people is a sovereign
he who’s a sovereign is similar to the heavens
he who’s similar to the heavens is similar to the tao
he who’s similar to the tao eternally lasts
and for all his existence he’s out from risks.
Someone asked me to specify the concepts of the Sorcerer’s stick.
These concepts are important because only with that stick the Human Being can change itself in order to walk along the path of eternity.
The internal dialogue, the speech, the ability of making lists, of numbering fix our point of view on the world and make us believe that the world of the shape is something absolute. Speaking forces us to describe what our eyes see and our ears hear. But while we speak to describe what we see and hear, many images escaped us and many sounds are ignored because they aren’t part of our description.
Eyes and ears’ ability of perception is faster than the speech or the forming of the description. If we don’t suspend the internal dialogue, the description of what we perceive will turn into an obsession. We’re so caught up in the necessity of description that we force our senses to become blind and deaf, otherwise reason, formed through description, can’t describe all perceived phenomena.
The internal dialogue and the use of words turn from individual’s instruments with which the world can be faced, into masters of the individual, and force the individual to ignore more and more perceived aspects, because they can’t otherwise make those aspects to be part of the description.
The part of the world we manage to describe by words is called “reason”. What we can’t describe by words is called “perception”, or in other ways according to the references we consider.
Suspending the internal dialogue for some moments, we allow our senses to dive into “perception” and to consider new phenomena that reason doesn’t consider. Sometimes, what we find in perception is accepted by reason and described. This is expanding reason, this is extending the description.
We don’t have to despise the description, but to stop it in determined daily moments to allow senses to get out from the descriptive ambit. Everyone has to choose his/her own moments and ways.
For example, I associate the suspension of the internal dialogue to the main activities I practice during the day. Especially those activities which allow me to enter into relation with the matter and those I practice before going to bed, in order to favour and force the dreaming.
Every person has to choose the moment in which wants to suspend the internal dialogue.
Some Polytheistic Pagans and some Apprentices Sorcerers put into practice some rites during which they suspend the internal dialogue. There are some practices, about which we’ll talk in another programme, like meditation or contemplation which favour the suspension of the internal dialogue.
The suspension of the internal dialogue must be accompanied by the suspension of the judgement. every time we face a phenomenon through our senses, reason intervenes with the description in order to deliver a judgement or to pass a sentence. It doesn’t matter to reason if what it describes corresponds to reality or not: reason believes it’s the absolute master of the individual and it behaves like that.
The suspension of the internal dialogue must produce the suspension of the judgement towards the phenomena perceived by senses, in order to form the Sorcerer’s stick. A phenomenon can be produced by this or that cause or by different causes together. An Apprentice Sorcerer knows that unknown things are more than the known ones, he/she has to suspend the judgement in order to face the unknown.
If we suspend the judgement, we’ll hardly live in human society, so we’ll have to use an expedient: the necessity judgement.
The necessity judgement says: I think that this thing should be like that and, since I have to act, I act accordingly, but, if I find that things could be different, I’ll change my necessity judgement and modify the direction of my action.
The necessity judgement allow me to act, but doesn’t subjugate me to the judgement I delivered; it allows me to change my opinion every time new phenomena and new elements come to my thought.
The Apprentice Sorcerer or the Polytheistic Pagan aren’t hermits, they live and relate inside the Social System.
In this case the suspension of judgement assumes the name of scepticism. Being sceptic allows us to act and to take decisions without being submitted to a predetermined decision. Being sceptic allows us not to accept an opinion a priori. We act in order to develop ourselves and the Social System in which we live is developed by our development. But we choose on the basis of the necessities of our development and escape from those who would like to use us for their own projects and necessities.
We are sceptic towards every proposal, if this doesn’t coincide with our aims and wishes. Being sceptic prevents us from falling into the trap set by those who would like to use us.
A sceptic will never be involved by upsetting television images of this or that human tragedy because he knows that many other tragedies are happening and they’re not visible on TV; the fact itself, that a media he can’t control broadcasts those sufferings instead of others, means that the media discriminates between sufferings (on the basis of appearances) obeying to interests which have nothing to do with the overcoming of sufferance.
Developing our Being Power means working to remove every kind of sufferings. He who is bent by images of sufferings is subjugated by a specific perception whose aim is only to prevent him from developing his own Being Power and which doesn’t reduce the sufferance presented (maybe feeds the causes that produce it).
In this way, while we construct the Sorcerer’s stick, we start changing our relation with objectivity impositions. We don’t undergo any more the determinations presented by the objectivity, but we put our determinations into the objectivity. We start choosing what we want to enter in relation with and what we want to discard. We choose instead of undergoing.
The Sorcerer’s stick is therefore formed by the suspension of the internal dialogue, by which the Apprentice Sorcerer puts a limit to the absolute power of his/her reason; by the suspension of the judgement, by which the Apprentice Sorcerer perceives new phenomena without describing them; a sceptic social attitude by which removes him/herself without social submission.
The Apprentice Sorcerer/Witch mixes in the crucible with this stick.
Write only in Italian, please!
Claudio Simeoni
Mechanic
Apprentice Sorcerer
Keeper of the Antichrist
P.le Parmesan 8
30175 Marghera Venice
Italy
Tel. 39041933185
E-mail: claudiosimeoni@libero.it