The Principle of the Fence
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The Principle of the Fence
By Christian Cortes
The fence principle is one of the fundamental pillars of the Hyperborean strategy. In fact, the peoples of the blood pact, allies of the loyal Siddhas, had three principles in their strategic way of life: The beginning of the occupation, the fence, and the wall, as referred to in «The Mystery of Belicena Villca ».
Above all, it must be clear that the occupied space is just that, an occupation of the enemy territory of the Demiurge, the Valplads or battlefield.
This slogan must be clear, as opposed to how the lost Virya (the peoples of the cultural pact) is positioned in front of the earth, not as a transitory occupation, but as belonging. From which a symbiotic relationship with the land is created, in which both «owns » the land, and the land owns the supposed owner, due to the dependency relationship that is established.
Ultimately the lost Virya is engulfed by the principle of belonging.
Then, the occupation is established by delimiting a fence, often conventional, but whose factual application constitutes the wall.
The fence principle can be applied individually and collectively. Strictly speaking, it is truly an archetypal principle, which every creature in the world, including animals in their territoriality, use.
More as regards the principle of the siege as a means of establishing itself in the isolation of the Self, it must be applied continuously, exercising this principle by way of analysis and questioning, to delimit the Self itself, outside of any surrounding axiological context.
In this sense, any situation, impression, sensation, desire, etc., that arises from the Microcosm, or the psycho-physical structure, can and should be submitted to the beginning of the fence, through the positioning and affirmation of the Self as alien to any of those elements.
The delimitation or demarcation of the Ego with respect to everything external to it must necessarily be accompanied by an attitude contrary to making sense in the entities. In other words, the making of sense must be removed, thus avoiding the subsequent engulfment and capture by emerging symbols to the sphere of consciousness, representative of the cultural context in the superstructure, with a clear support or archetypal basis.
Of particular importance and strength are the «sacred symbols », as it is well exposed in «Foundations of Hyperborean Wisdom », since they possess the phagocytic capacity to alienate the attention of the Self immersed in the conscious subject , initiate its entelechial deployment, with the consequent capture.
The application of the encirclement principle implies a contention of the Ego both with the archetypes structured in its psyche (inverted copies of the universal archetypes), which make up the personal collective unconscious, and with the preeminent cultural premises, cultural aggregates that have been incorporated into the own internal cultural structure.
This positioning of the Self must be based on deep gnostic knowledge, and on the other hand, be able to cut off the dramatic burden or tension inherent in the displays and updates of archetypal arguments. So, unlike the pointless attitude, be it playful or sacralizing, which contribute to maintaining the illusion of lived drama, the Self must exhibit a graceful luciferic attitude, capable of overcoming any heavy dramatic burden in the emerging plot. .
It must be clearly said that the encirclement principle is successful, removing the meaning, through the graceful luciferic attitude, and essentially, positioning itself in the coldness of the hyperborean reptilian blood.
That is the key to achieving the continuous isolation of the Ego, until finally being richly surrounded, and outside the illusory sphere of the demiurgic world.
Even more until this occurs, an authentic war or contest is waged between the Virya and the demiurgic forces, expressed through the «sacred symbols ».
These sacred symbols can take various forms, not necessarily religious. Rather, «sacred » means here every emerging symbol with the ability to generate such a fascinosum, that the Self remains engulfed, subtracting its volitional force.
Thus a sacred symbol can be religious, political, a soccer team, a rock band or singer, a certain ideology, etc, etc.
The Virya must also be cautious as not to be captured in an archetypal argument of a political nature, as it often happens, nor the deification of any leading historical figure, beyond the obvious charismatic recognition that it might have, even when it may sometimes be such leader being aligned with a collective hyperborean strategy.
The ideological positioning or alignment can be functional to a certain strategy and objectives, even more than that, the only real objective of the Virya must be the nonological understanding of the serpent with the sign of Origin, and be free again in the Origin. Understanding, like the Cathars, that all situations in this world, be they good or evil, as they are commonly called, are nothing more than variations of the great illusion.
In «The Mystery of Belicena Villca » this point is explained precisely as follows:
«And to the Cathars, who know that Evil
can triumph over Good on Earth, it does not care because in
in any case it is only about variations of the Illusion: for Pure Men, the
only reality is the Spirit; and that Truth means the definitive and absolute triumph
of Good over Evil, that is, the Eternal Permanence of Reality of
Spirit and the Final Dissolution of the Illusion of the Material World. »
Thus an oriented Virya should not be held prisoner of a certain socio-political argument at a certain time and psycho-region, nor consider success or failure in terms of victory or defeat.
Neither did the cult of a certain charismatic leader, since he would then fall into a sacralizing attitude, more typical of the lost Virya. But rather to come to the very condition of a Siddha or God / Goddess.
Similarly, one should not be captured by the argument of a certain myth or mythical figure, although it can be used as functional for one's own orientation and strategy.
It should be clear that even after any cultural event of any kind, political, religious, social, animation, etc., there is an archetypal emergency, which even has the matrix of a myth. That matrix can be deployed with such force, in different degrees of updating in its emergency, that it captures the Self through its replica of the sacred symbol.
And behind every archetype is the Demiurge.
One argument that many Viryas fall into is that instead of working on their own awakening and orientation, waiting for the return as «second coming » of this or that charismatic leader, hoping that everything will be resolved. Situation that in some appropriate momentum or kairos can occur, but it is not in which a Virya should focus or be pending, but in his own liberation strategy.
And similarly, the mistake of considering or equating the «final battle » (battle that all Virya will eventually have to wage with the Demiurge and his archon acolytes) with a cultural event from which their emergency is awaited.
The final battle between the Siddhas, on either side, will be fought where division and disagreement arose or originated. That is, in the Origin itself after having entered this world through the door of Venus.
The disoriented Virya, who equates the final battle in relation to this or that socio-political situation, states at war, etc., does nothing more than project itself into the future in time, which is just the opposite of turning in reverse to the Origin. It is not in Chronos, or under the demiurgic flowing time factor, that the final battle between Siddhas will be fought, but in an instance prior to time, to which all Virya must be oriented. Of course, such an event has repercussions in the various spaces of demiurgic significance, or worlds of illusion, especially including the present world, chosen as the site of protagonism by the Siddhas, due to the value exhibited by the House of Tharsis.
And the Siddhas also often intervene in the world, directly or indirectly, by changing the course of cultural and historical events, as opposed to the planned entelechial development. But it is not from this plane that such an extra-universal movement of rupture originates, which will trigger the final battle.
Similarly, from the hyperborean mystique, from the pure blood of Tharsis, every hyperborean initiate understands the mystique of the essential war between spirit and matter. But very different, and outside the beginning of the siege, is the attitude of sacralizing the war, an argument in which many Viryas fall, also being prisoners of the archetypal.
The encirclement principle is somewhat analogous to the practice or sadhana of Neti Neti, according to the Vedantists, as to the denial of everything as illusory, except the actual, eternal and immutable being itself.
Of course, such vedantistas are disoriented, in that they ultimately consider individuality as Mayan or illusion (At least the Vedantist followers of Shankaracharya, but not other schools in Vedanta such as Ramanuja or Madhva, with which some points may agree).
But the Vedantist method is applied precisely to being one isolated from illusion, through continuous denial or rejection, or Neti Neti.
There is a complex process of conditioning and capture, which begins with the same perception, when the Virya is asleep or not aware of the mechanical process that is operated, between the known object and the knowing subject, in which the lost Self is immersed. .
Thus, similar to the Buddhist concept of the duodecuple causal link, we have that perception generates sensation, sensation becomes desire, desire in attachment, attachment conditions material existence and rebirth, with the consequent miseries of disease, old age and death. , inherent in this world, always full of miseries, temporary and insubstantial.
But if in the same perception, the conscious attention of the Ego is found, applying the principle of the fence, then beyond the immediate experience, the Ego is not mechanically carried in the entire absorbing process.
Also at the collective level, the encirclement principle is used, since the Siddhas sometimes achieve, through strategy O, and the Luciferian influence of the Gral, to awaken certain charismatic leaders, who will collectively apply the encirclement principle, for the sake of an eventual mutation collective.
In other cases, leaders may not be awake, but they may be unconsciously inspired, unknowingly, to apply the encirclement principle in certain socio-political and economic configurations.
Certainly this principle at the collective level is just the opposite of the current synarchic globalizing trend.
The encirclement principle is also essential in archemonic technique. Since the delimitation and fencing of an area is the basis, and then by projecting the sign of Origin, indeterminate the fence, making it infinite, and its interior space becomes a liberated square, free from the demiurgic influence.
As an individual practice, a Virya can in each daily action apply the fence principle. Hunger, thirst, tiredness, sleep, this or that situation, etc., can be submitted to the question: Does this concern me, the Self, or the body, the psychic structure, etc.?
A valuable formula that can help in this practice is the one presented by Professor Herrou Aragón, in his book «The forbidden religion »:
“I want to separate myself from the creator god and his creation. I want to separate myself from matter and time, I want to separate myself from my body and my soul, I want to join my Spirit, I want my Spirit to be released, I want to be my Spirit, I am my Spirit. ”
To which can also be added, «I want to be cold as a reptile », so that from the cold blood, I can successfully apply the beginning of the fence.
Otherwise, when sometimes the dramatic tension is higher or stronger than the graceful luciferic attitude, the fence of the Virya breaks, this must be exercised over and over again, until finally being effectively isolated.
Another exercise that can be done is to take eg. the graph of the Odal rune included here, with a white line and a black background.
The attention concentrated in the center of the rune should be focused, where the tau square is located, graphically delimited by the rhomboidal shape seen in the rune.
You can even exercise in the dark, where the white color of the Odal rune will be noticeable, while one concentrates his attention on the black interior of the center of the rune.
After a few minutes, you can return to the usual surrounding area, immediately looking at any object, which will then be surrounded by the rune, contained within, where one has focused attention.
Gradually, by daily introjection, the Virya will be able to project the Odal rune, even without having seen it drawn, with which his own gaze will be gnostic, surrounding everything he sees projecting the Odal rune.
This is a way, to exercise the principle of the fence, using here the Odal insulating rune, which can be accompanied by the beginning of the fence in the form of constant questioning, as indicated above.
Like Agartha's books, artificial real systems created by the loyal Siddhas, which are sealed with runes to avoid unnecessary demiurgic meddling, likewise the work «The Mystery of Belicena Villca » works as «magic novel », more must be taken into account than also the Pontiff Rosary, Nimro as in the back cover.
This is how the sword of Tharsis can be seen on the lid, and the shield of Tharsis on its back cover, this not being arbitrary or capricious. Rather, quite the contrary, these hyperborean symbols guard and seal the initiatory content of the book. And it is through them, from the sword and shield of Tharis, that a Virya can gnosticly or initiatively access the mystery of the house of Tharsis.
This is a very concrete example of how the Pontiff Nimrod of Rosario applied the encirclement principle, in order to create an artificial real system, in which he made a report under the literary format of a novel, resignifying official history, from Hyperborean Wisdom .
It is not intended here to belittle or invalidate at all the good intention of many hyperborean Viryas, who have widely spread the magic novel by editing it under other formats, which is highly recognized due to the diffusion achieved, but rather by not respecting the Pontiff's decision in As for the symbols / tricks that had to maintain the lid and back cover, the same initiatory approach is not offered.
Of course, at a strategic level, any attempt to spread the magic novel is valid and appreciable, and this is how Rosalía Taglialavore, Vicaya hyperbórea, and mother of Nimrod de Rosario, gave birth to some Viryas in the face of their creative good intentions in how much to promote the dissemination of Nimrod's work, under other editing formats.
More must this be clearly specified to specify how the Pontiff projected his strategy, from his condition as Siddha.
Of course the content of the book is the same, and many Viryas can wake up with their reading, even reading it in digital format, or in any edition.
But we insist again, that such hyperborean symbols of the house of Tharsis arranged by the Pontiff in «The mystery of Belicena Villca » make up an initiatory key, for a rapid and effective Luciferian gnostic awakening.