Palin Hikousi

Fuomo’s Dialogues
with Peripsol

Intelligencers
223 : 233
Contents
Dialogue I - Sigilia of Gods 4
In which parties discuss the way of conveying ideas, their interpretation,
signs of the Divine in cosmos, source of Fuomo’s second sight, intelleg-
ibility of the world, understanding of Gods, Theion Ergon, disproportion
between human justice and Divine justice and proportion of reaction 4
Dialogue II - Star of Love 6
In which parties discuss the loss of love, the longing for it, the unseal-
ing of attachment to painful memories, and flawed appropriation of our
loved ones. 6
Dialogue III - Poisonings 7
In which parties discuss bad mental habits and their resolution, refer-
ence points and co-ordinates for a golden mean and self-governing. 7
Dialogue IV - The Alchymical Mind 7
In which parties discuss order, continuity and wholeness, indivisibility of
the world and the alchemical mind 7
Dialogue V - Diverse Paths 8
In which parties discuss spiritual traditions, maps of territories, the doc-
trine of co-arising co-dependence, and love. 8
Dialogue VI - On Recognition of Compassion 9
On pain, objectivity of mental states, recognition of every movement of
life, not resting on laurels. 9
Dialogue VII - The Tired Man 11
On conquering kleshas, continuity of gigantomachy, and accursed will of
self-annihilation in despair. 11
Dialogue VIII - On Virtue and Vice 12
On the geneaology, variation and mutations of Virtue and Vice, the root
of joy and suffering. 12
Dialogue IX 16
In which parties discuss a short exposition of Chaldean theology. 16
Dialogue X: On Seer’s Sight and Invisible Worlds. 17
In which parties discuss the seers phenomena and discuss necromancy,
divination and many invisible world exposed to seer’s eye. 17
Dialogue XI: On the Fall 19
On the fall into disgraced state of mind and art of intellect and feeling 19
Dialogue XII: On synergy and worlds 20
In which parties discuss Plato’s Cave and expand Pytthagorean theory
into synergy of the world 20
Dialogue XIII: On the Souls of the world 21
On the souls and spirits of animate and inanimate things. 21
Dialogue XIV - Feeling, Pure Ideas, and the Divine 22
On living ideas, Elysian Eunoia and the Philosophica Sun 22
Dialogue XV - On the Spheres, Spirits of Planets, and Generations of
Rulerships 23
In which the parties discuss the different between apparent, vulgar un-
derstanding and the deep philosophical understanding. 23
Dialogue XVI - on the Natures of Planets 24
In which the parties describe the possibilities of describing planetary
natures and it’s relation to human receivers, as well as becoming a small
luminary oneself. 24
Dialogue XVII - On Death, Transmigration of Souls and the gift of Ankh
26
In which parties discuss exposure to Death, ethereal dead, law of pres-
ervation, assisting the dead, the making of Ankh, and the fallibility of
Fuomo’s interpretations 26
Dialogue XVIII - On Via Romana 28
In which parties discuss the Virtues of the Romans 28
Dialogue XIX - The Stones of Li 32
In which Fuomo narrates a story to his love 32
DRAMATIS PERSONAE:
Fuomo is a mortal inquirer and a philosophe whom in young age was designed to be cast into the
sphere of Saturn. Peripsol is a voice of his intuition and a Holy Guardian Angel of Solar Provenance.

Dialogue I - Sigilia of Gods
In which parties discuss the way of conveying ideas, their interpretation, signs of the Divine in cosmos, source of
Fuomo’s second sight, intellegibility of the world, understanding of Gods, Theion Ergon, disproportion between
human justice and Divine justice and proportion of reaction

Fuomo:
Now that we’ve assembled and composed I would like to know about the concept that you Holy Guard-
ian Angel have inspired in me so that dealing with the business of understanding I won’t be misguided neither
from lack of wisdom, proportion, beauty and harmony nor humaneness, direction, clarity and that beneficent
service in the whole that binds the point and the center in the symphony of threads that continuously woven
entwine near and separate, like knots become more dense and apparent and subtle strings that become barely
resemblant of the things they concern. If we look at these flashes of events and threads that we perceive and
order according to our sense and substance, education, observation, repetition, co-mingling with others. It
would add no more meaning to our life that of an abandoned spider’s cobweb in the corner of this room. The
reason I called you, Peripsol is to clarify all these things that do concern me and to elucidate them further, so
with all due honors I do inquire, oh heavenly angel, who knows the stars motions, that you enlighten me in
these matters.

Peripsol:
I speak only ideas of which you an interpreter, notions that your mind’s movement and intellect is ca-
pable of receiving and further than a seal, or imprint, I may only move these threads and weaves in your mind
and feeling that you already possess, yet do not underestimate the storage of impressions, knowledge, senses
and motions of imagination and thought, reason, seeking of truth and beauty hat you already possess in the
treasuries of your unlawfully killed vampiric mind and heart, yours is an even-strong spirit that none may de-
prive you of.

Fuomo:
It is not known to me thus whether my person is a sufficient interpreter and narrator of both you Perip-
sol, the motions of the cosmos and its symbolon and sigillium, and my own motions of mind and heart and
the flaws that I cannot assign to you, but to the corruptors and projections of my mind, that I necessarily mix
with your Mercurial teachings, and messages for it is the Planet closest to the Divine source from which you
have been born. Let me thus humbly and cautiously approach these threads of my mortal mind to convey to
the fullest of my abilities the brilliant perfection of Solar intellect, for regardless of my flaws and defects, con-
taminations and corruptions, I was gifted with sigh of a many worlds and upon closing my eyelids and gazing
into our majestic Star the great empire of Phoenixes I attempt to imagine that looking through divine gateways
there the fields of spiritual Gold and there Aion splendid glorious teletarchic divine fire shines.

Peripsol:
Sight which was returned to you is a revealing, but to confuse it for truth, phenomena are apparent and
worlds thrive, however if you mistake apparitions for the essences they try to convey to you, you shall create
mere ideations, concepts, and worship a token of an essence, just like people fall for abstracts that they project
upon the subject of their preference, then instead of sight you blind yourself in a greater way. That is a wayward
signum, a token, retain a Horusean gift, but put the insight of the revealing to use. Even the blindmen senses
the divine better in a tear then all that meets the bare or armed eye if it does not see beyond the blind of illu-
sions end mirages – a trifle spectacle that recognized what it is.

4
Fuomo:
But surely, we must rely on certainties, build architectures of meanings, beliefs, sense?

Peripsol:
They are a vehicle through which the intelligible soul expresses itself harnessing the mind and sense in
a mutual agreement, or in discord and that the whole of human being assents his or hers reality.

Fuomo:
What is this whole you speak about? Is it a composite entwined harmony of all souls and body aspiring
to its refinement that is individuated in diverse perfection but homogeneously clear, beautiful and of straight
root like a tree or thunderbolt and apparent in its divinity? How stark a contrast with us mortal men to whom
such excellence is rarely gifted and towards which our race rarely aspires nowadays, in all efforts of thought
and feeling, in proportion that is within co-dependent co-arising yet looking into metaphysical proportions of
a still higher sort. Without thus chasing monoliths that are still, but incorporating such things naturally in the
dynamisms of events and threads outside of us and within us.

Peripsol:
Inasmuch as the Sun is willed with the Transcendent Divine and incorporates it along with infinite oth-
er worlds, as the great Nolano posited, so to be like the sun, receiving splendor, incorporating it, like the voids
and the remote space and stars, deep in their profundity and motion. Proportion is a geometrical ordering in
which diversity according to its nature and without the loss of its essence is swept into equal and harmonious
parts both in vertical and horizontal ways, that harmony of tension in co-arising proportion is sculpting the
character, nature and spirit and resolves opposition in a way compatible between individuation human nature
and its divine refinements.

Fuomo:
Regarding the Gods, may we understand them in a Proclusian way and our verified discernment that
they are like an ocean he sublimates their thoughts in metamorphoses and merge their active idea with subject
of their intent that is written upon a receiving impression, they bestow their idea and nature like you Peripsol
upon me, on the part of a cognizing human that may too contribute to the stream of metamorphoses leaving
the Deities im-pressed and thus there mutual impressions are at the foundations of Theion Ergon, the great
work of humans and Gods, for the world in many unvulgar ways is living and impressionable, that is receiving
the tokens of impressions and being – impressed. Impression is thus the notion of receiving and giving mutu-
ally intelligible signs, sigillia, essential movements that effectuate action and reaction on the side of the world
and world that performs its operations on us in an intricate network of keys, signs, both intellectual and affec-
tive.

Peripsol:
Gods are not without individuated qualities inasmuch as the whirlwind of masks and shapes arises and
detaches from a whole that from nature which transcends into their worlds individuates into torrents in diverse
streams coming from the One.

Fuomo:
But what with the animal souls and unrefined men, should I assume that nothing is lost in nature and
thus a chain of being is preserved, for when we ask what justice is, should we egoistically assume equality, fair-
ness of distribution or still something else? I see it in the galaxies circling – that is justice – necessity of move-
ment in laws. In regards to human affairs, I understand it as making two parties that were at a loss, or harmed
by unfairness or injustice being reinstated to the position of subjective fairness by a law or a judge that may
negotiate in-between his/hers good sense, jurisprudence, retribution to one party, fair punishment or restora-
tion that is accepted and corrects. The best laws on Earth were made by these who attempted to understand the
cosmic harmony and set foundations for their people based on that roadmap, then people accepted tradition
and were happy. All true power is based on justice, because it emulates the movement of heavens and deep laws,
z
and attempts to reconcile with natural law, all fake power, or usurpership is based on injustice. Let me quote
Ernst Junger: “All injustice appears as ugly, because it contradicts everything to the deepest of our atoms”. There
justice as harmony is beauty. A very profound idea.

Peripsol:
Inasmuch this concept of justice that you spoke about is concerned, it is not the human idea of justice
that governs the world. Imagine what havoc it will bring to the stars if human being would start imposing,
reforming, and creating new laws regarding the affairs of cosmos! Yet let it not distract you, for in a all honesty
a man that shouts to starry heavens in great woe and pain causes much turmoil in the souls of many, and inas-
much as it is possible, in wise ways he is helped and assisted. In a world of diversity, the law of preservation for-
bids omnipotence, and disproportion in omniscience leads to the idea of helpless suffering; By this I mean that
some are assisted and lack the attention to notice, others see and recognize but hypertropize the act; In subject’s
proportion to magnitude, act resolves with the thread it may follow in reference to the need and necessity. That
does not posit that we are mere pox on the void, for the magnitude of of one’s being through and through may
shine like a star, and is the pettiness of a mortal any worse or better then that of a grass on a meadow?

Dialogue II - Star of Love
In which parties discuss the loss of love, the longing for it, the unsealing of attachment to painful memories, and
flawed appropriation of our loved ones.

Fuomo:
Your presence, Peripsol is filling my feeling and thinking bloodstream with truly Providential motions,
yet I suffer a terrible affliction that my memories do conjure. Is it the image of the loved one that we invoke,
fading in our reminiscence, vivid in a figment by recollection of deep feeling that is so wretchedly beautiful,
outshining the reality.
For these are movements of the soul, ind, heart and spirit in parity with eros, philia, Agape, that even
when most loathsome of men, we are scarcely capable of unconditional love as an idea that elevates the rem-
nants of nobility as it blooms, and as we elevate our beloved one in the rushing of the stars. Is it ever healing
the longing that lo! We had to transpose to the starry worlds dealing with a loss on Earth in a titanic move of
worship the subject of love into the object of the world, to preserve this golden thread in stars motions even if
in remoteness.
Then the moment shines holy across the universe, immortalized in a Divine eye’s gaze. That we lose the
essence, the image that we loved, ever-changing into surrogates, ever moving and falling into falsity, ‘not this,
not that’. For whom tasted this thread, who loses disconsolate the living idea of an affect re-deified is torn as
long as he lives.
Is it true that it is not mere parity of base humaneness, but a loss of sanctified, blessed and sacred epi-
thalamium that makes us long for phantoms not even once returned to us. That are so deeply entrenched in our
sorrows thrones that here – longing , there – who knows what mirages to be found, a deadly trap – an infinity
of shadows and ‘as if ’ meetings. We no longer share this human thread – only once witnessed and cast into the
dust of graves, if moments cannot be repeated, relived and the shadow of titanic Eros is cast, least in memories.
As black brothers that seek in mimicking of other’s eyes their loss. What curse, what awfulness is that affliction,
that between relief, happiness and woe – it only takes, thieves, and steals, encircling us in the shadows!

Peripsol:
Sewing your torn hearts together find rest not in longing and sentiments vainly chasing past times, but let your
monolith black pyramid crumble in heavy strenght you will fall, be a wise fate’s fool!
Break, shatter the longing that you claim steal the world from you. Find the joy according to mean. Let her star
shine splendidly for all, not for you – afar, rejoince in her ascent and find your whole again.One set free for oth-
ers, a great thing. Now dance in all of us among the stars, one of us you already are, don’t bind your mind to past
mirages – for these who appropriated their love meet woe of loss – how could the find anything back? nothing
thus puts more joy in the heart of the Mother of the stars than the kisses you bestow on her splendid robes, and
with each kiss a rose bloom and a spirit breaks free. Go now, deceiver, you saved yourself from an awful death!
6
Dialogue III - Poisonings
In which parties discuss bad mental habits and their resolution, reference points and co-ordinates for a golden
mean and self-governing.

Fuomo:
When one is in a negative state and in hypertrophy develops mental habits, that otherwise would not
exist in his or hers mind and heart one soon finds himself prisoner of, let us say – hate. In thus he is passionate
resulting in anger, at first if his mind is innocent one is like an angered child, then a simpletons anger develops,
then if his nature noble a most holy wrath, and in malevolence a perverse cold virtuosity. These a Saturnian
nature hurt or wounded turns wicked, ugly, and cruel, loyal to these wretched things instead of a companion
to the Providential Star and the Divine motions! Invert, all awful forms of cruelties and in the end a person
collapses into irreversible damage becoming the devil that chased him. Each time this threshold of tolerance of
good and evil is set higher it is more difficult to return to the original position, save for great effort to balance
these dualities and find a middle ground of a self-made order torn from both. Great anger silenced oft becomes
a refined indifference that is bordering with malice, how thus Peripsol, o Solis, my angel, cut away all these evils
away in a single cut? How to erase deep-seated torment and fill the wells of pain with tranquility and harmoni-
ous strenght, perseverance in inner truth and a transparent splendid composure?

Peripsol thus replied:
Strive to recall and fortify a golden ethos that guided you once, propitiate the Gods and surrender com-
pletely, at all times guarding the gates of senses and mind, feeling heart and unhindered unconcealead motions
of mind to these high things that you know, as you guard your loved one so strive to adore in all honesty to
strong resolutions and guardianship I do afford that of mine and your ethos. Also do not counteract these det-
rimental things lightly, do not combat against them save your will strenghten the duality and be captured in a
web – resolve them firmly from a transcendent position, and from there incline towards the intersection of the
humane and the Divine. Wisdom resolves them both. Scythe and whip to self-govern and command oneself
with higher nature, the walking bird of the stars is the middle of your path, that is that star of your conscious-
ness that shines brightly among us and within.

Dialogue IV - The Alchymical Mind
In which parties discuss order, continuity and wholeness, indivisibility of the world and the alchemical mind

Fuomo:
In a world of order and multitudes that we already agreed on, it is oft that we perceive chaos in complex-
ity of the multitudes, and then we do not know how to move around it, as if shards of this world in an overload
of the dimensions of information would not help us much, our inner world falls apart in disarray, how thus,
Peripsol, employ philosophical tools to resolve the situations that oft lead to confusion, despair, depression,
demotivation, madness, dehermetization of our thoughts, minds and souls, ?

Peripsol:
In an indivisible whole, we merely bind categories of the world with our inner millieu by a set of per-
ceptions, that carve out the sense and mental formations that are organized symbolically and declared by vari-
ous formulas that are developed, some mythopetic, some formal, some oneiric, some more concrete. The act
of binding is the way in which we formulate this indivisible whole, alike to Baphometal ‘Solve’ and ‘Coagula’;
yogere – bind and release!The skill lies in an ability to find and measure the proportion according to a system
of unknowns, knowns and a set of co-ordinates for it to be consistent towards a given purpose and applying it
to good effect. Finding a proportion according to what we have (skills, resources) is in other ways dividing the
undivisible whole in accord with its laws so that what is divided and what is indivisible relate to each other. The
former one through imitation, the latter through essential recognition – then proceed to unwastefully applying
it to harmony that is nothing else than a concordant synthony between proportion and proportion achieving
an effect rendering it similar to the metaphysical whole and incorporating beauty, truth, happiness, eros and all
these ideas that we might call civilized and humane. Binding and releasing a proportion as a mutually concord-
ant consistent and harmonious model is a question of dynamis, as there may be many proportions and many
7
divisions within the indivisible whole as categories, as many are lights that illuminate the Platonic Cave that
however do not constitute the Monad, but live within it.It is similar as if the laborant botanist is within a micro-
environment emulating the true conditions of a forest in a greenhouse, and attempts to somehow understand
the processes of the living forest in such a way. Similar thus, we take on the endeavours of the Intellect, treating
the alchemical mind as the territory of the macrocosm. Thus we always move amongst a system of co-ordinates
and look for relational proportions – it’s a goal of the intellect and these infuse it with beautiful ideas that are
‘Platonic ideals’ translated into the worlds of intellect and feeling and then work through contribution, thus re-
arranging these ideas in the microcosm and the world and offering them to the metaphysical worlds as an echo
of our worlds, inasmuch as Iynges – the Divine ideas, magickal words and symbolon, forces, powers, currents
flow through the cosmic expression in a variegated expression of deep laws, determined, and a-deteministic in
the quest for will, vision, freedom, fate, chance, destiny and choice.

Dialogue V - Diverse Paths
In which parties discuss spiritual traditions, maps of territories, the doctrine of co-arising co-dependence, and
love.

Fuomo:
In this world there are many religions, many mystical paths, many magickal traditions, how thus understand
the way they carve-out their worldviews and symbolikon, in other words the world of symbols and their inter-
relations, from an unitary world? How thus they create categories to draw figments of this world into their
minds and senses? Is it that the world operates on a single force, or an array of variegated ones that such sym-
bolikon attempts to map - to a greater or lesser degree, more erronous, or firm and correct? I postulate there are
these ways: Drawing heavens down to Earth - what we see in the stars and heavenly spheres, how we arrange
it in proportion and reflect in our minds and senses. Drawing Nature into us - what we see around, animistic
and biological forces and elements and spirits. Drawing the voids into us - what is chtonic, terrifying, chaotic.
Lastly, drawing a human into a human - or a definition and re-definition of what we are, whence we come from,
and whence we go. In that how we mold, mix and blend all the natures in the alembic of our selfhood, and in
what proportions they thrive in us, whether overpowering us, or in charge of them.

Peripsol:
Yet we are not thriving in a void, and every good map requires some wayward signs, every good map
makes us orienteer in the vastness of possibilities, or perhaps - lacklustre lack of them, when we sleep and are
ignorant of these many paths.

Fuomo:
How thus my Solar angel, explain thus a fact that I take you for a Solar angel, oh Sun-born, that I do not
call you a Phoenix, or a Sun-Dragon, that a story is written about conversation between us two. How is it that I
do not fall into error of blind religion, nor do I fall into an error of complacency, but that of apophatic certainty,
trust and co-operation in freedom, nobility, beauty, love, truth, harmony, these ideas resolved by the feeling
Intellect in its excellence that transposes it’s animal mind and translates the Divine into itself? Crooked only
in banishment. Is it for ease of calling your splendid anatomy, an apparition, your wings, your presence and
being, intelligence, independence, self-governed responsibility in a greater order and drawing it into a symbol,
giving it a name? What reason guides me thus, if not that of cogitating your existence?Apparently, you reflect
in my eyes your terror, awe, glory and beauty, I reflect your existence inasmuch as I am capable of as a mortal,
inasmuch as my mind and feeling allows. More - I do not know what is more, unless I acquire your living ex-
pression and perspective. And malevolent natures would like to disposses you of it, you remain unconquered,
I’d rather learn your wisdom and render myself similar, yet individuated, above and free! For is it wrong to rise
above this mortal scene, and desire to become splendid like the immortals, instead of crawling in the mud of
Earth in endless cycles of pain and suffering?

Peripsol:
Let us rise to nobility! Is it so that the psychic setting embedded in a mental continuum and formations
8
set within the organism that already has its own occult properties and interlocks with the world in various
degrees and through many qualities? All this furthered by magical, cognitive, emotive, deeply feeling resolu-
tions, stances, decisions, operations that lady chance and destiny allows, between the individual, his will and
imagination and the world has some holy hidden paths? Or every honest, true path is holy, but sees the varie-
gated currents of forces and powers are used consciously to direct the individual to such transformation of the
symbol, established symbols and beliefs around them, his psychic setting, and his occult organs to achieve a
proper aim.

Fuomo:
May I understand that he is neither working in a void, nor is he a solipsist, in a pre-born, causal, co-
arising world, he or she needs to learn the structures of these ties and to the best of abilities work in hidden
ways, unobstructed in his path.

Peripsol:
In a world of dreamlike illusions that are reified, in a world of impermanence that shows permanence as
attachment, in a world of whole-iness in which self-grasping is blinding the purpose we find a path, abolishing
what is reified, permanent, attached, egoistic, self-grasping things as proporty, including abstracts and concep-
tualizations that enslave us and lead to disarray and suffering.

Fuomo:
Is it that it eludes us and when we become forgetful or threatened, intimidated, terrorized by things
greater than our mortal being, we became evasive ourselves.

Peripsol:
Then a tear captured a longing, in breath the waves of the stars...you are thus reminded..

Fuomo:
... in embrace with our lovely mistresses, we feel blessed and walk amongst the Gardens of Edin, as if conveying
this impulse forth, before we capture it as a property, before we claim ourselves and the lionesses as something
to cage and possess!

Peripsol:
Yours is a solitary lot, do not lay trust in a subject of your love, but make love the object to which your
are subjected. It may be the greatest happiness or the gravest of afflictions!

Dialogue VI - On Recognition of Compassion
On pain, objectivity of mental states, recognition of every movement of life, not resting on laurels.

Fuomo:
I have suffered well throughout years, with all the subjective nightmares that appeared to me objectively
in the reality of my mind, with the schemers and their lies – for what is a more painful scheme? An exposed
treason or a hidden one, that does not concern us in our ignorance? I’ve seen things that would make others
tremble, my mind was viciously destroyed, my soul annihilated. All cruelties that befell me would cause not one
to end his life. Throughout years my memory served and nourished me well, oh salutations great Mnemosyne!
The horrors of the past are mere semblance, for they are mere images, they do not invoke the torment and anxi-
eties, fear and obsessive madness, that they did. They are not inciting the slightest emotion in my deaddened
mind. Yet, if they haunted me in all their might, how would I behave in this endless hell? I’ve made myself alike
to defiance, in dignity raising to a new threshold of a humane being, to a possible extent. There are many others
that share a similar story, and scarred for life, they do not utter the grotesque horrendous scenery, unseen and
unexperienced by the regular, who are in safehaven of ignorance, non-exposure, who leave their lives in accord
to what they may, to what they know. How thus Peripsol, that the Gods and Goddesses, the friendship of spirits
that I managed not too offend in my wrath and insanity, in my deluded rants and anger – noticed my strife, my
life, my fates?
9
Peripsol:
For the Divine, Fuomo is not at all subjective. It is objective in all instances, it lives by all and through
all, how thus imagining you invoke an aspect of Hekate, do you take for a person like you? Or a mask of the
Divine? Of course you communicate with her as if she would be a person, in accord with the spheres of Sacred,
but penetrate deeper and you might be devastated by the force which She represents. The Divine is simultane-
ously engaging all aspects of the space, including the noo-sphere in phenomena bound by time, and some be-
ing timeless – it knows. What is known as samskaras in Buddhism is a conditioned co-arising of co-dependent
array of images, symbols, perceptions, memories etc. All things befitting to a man’s and woman’s life. As such
they are illusory, kept as property they a form of slavery, all true individuation is thus not individualism. It is
the character of all instances of your life that show a mask to a world, that later are preserved or fall apart, that
they function as a individual taint in the stream of consciousness and events. For if you call upon a God, a God-
dess, a spirit etc. they respond simultaneously to all that call, there are these generations of spiritual kingdoms
that are bound by time and space, or the phenomena, there are these that are spaceless yet subject to time and
cessation, they are these liberated worlds that are both space-less and time-less, most Divine and beautiful. We
cannot perceive from the stance-perception of these beings, but merely the ones belonging to the worlds that
may known instanteously all worlds and beings and humans – they know. It is incorrect to assume that they
will think, act, or ideate as humans do, but it is not an unworthy endeavour to attempt to approximate in hu-
man Intellect and Feeling how thus they proceed.

Fuomo:
May it be thus that all these potentialities, chances, decisions, judgments, pain, hate, words, thoughts,
stances with my mind fighting back and fending off obstacles and opponents was recognized as objective in
whichever scope these Divinities might recognize it, as a sum of all these swift and heavy movements of all
within noo-sphere, most miniscule of thoughts, things unsaid with mental, emotive and cognitive sphere, so
that not only that was but that what could be, that what is in the sphere of ignorance and how it is delineated
and that what is known subjectively is open, spacious and understood and penetrated with Winged Dragon
Sun-Disked Ophitic eyes?

Peripsol:
Indeed, not only that, a certain potentiality was spotted, thus you received the seals to commit and to
participate in the cosmic expression, as an unrefined mind that will be cast away with a new vehicle for your
spirit, a heart that now rotten and old, thrice immortalized in the past in gold in an impulse of existence, abso-
lute affirmation of life! It is not to leave behind, but in parity of compassion that a harmonizing law attempt to
penetrate to the world and call governed by much different things, laws, and orders. To call from the beyond to
this world is a call of splendid Divinities to the worlds below, that toil blindly against themselves and rarely call
upon the greater worlds.

Fuomo:
Forgive my inquiry, but how did it appear that after years of strife, battles, wars, turning into a wretch
and being a thouroughly awful person here and there, the mighty Aesculap’s rods enwinged appear and the
spirits of planets do assist in their great manifestations? How thus a youth of folly rewarded me with laurels that
appeared unjust to a many of my opponents? How thus filth uttered, when wise words were intended did not
provoke my friends to disappear?

Peripsol:
The same reason that you inquire, your as you phrased it opponents to see from a subjective state, the
Gods do see and know more, now do not flatter yourself and take the wrong way, stay steadfast on the path,
what appears ugly or disgusting for that or other reason is also oft emerging from an old nobility that wrestled
things beyond the opponents imagination.

10
Dialogue VII - The Tired Man
On conquering kleshas, continuity of gigantomachy, and accursed will of self-annihilation in despair.

Fuomo:
Conquering this world within, bearing skulls of destroyed attachments, animal instincts and delusions
as warning amulets around my neck, I’ve rendered myself empty, yet the skulls sometimes wish to speak, gain-
ing flesh they bite into me, attempting to ensnare with illusions. By denial, I did not submit, but sacrificed. Did
I not banish and conquer them completely, or is it the law of life that they return to test us? By oppression, I
did not waver, but became shrewd and overcoming. I did not obey, by force, I became independent and free.
By pain I did not move, rendering myself detached and bearing. Now formed, my will the greatest enemy, for
it takes the figments of images and applies them in chaos to a self-destructive impulse. For it takes nostalgic
pains and applies them to old scars, attempting to reap them into wounds. For it takes the skulls and makes a
trophy out of them. Formed in strife and war, how would I wish to be aliked to stillness, thus stilling myself
everyday, acting through stillness like a dreamer moving into a new scene with my spirit fixed beyond the mo-
tional events of the dream in which the emptiness and hollowness is wearing a mask of me, the dreamer and
the dreamed. With my mind unmoved by motions of my unharnessed parts, be it a spirit or a demon that pulls
the strings, completely at peace – in tranquility I’d love to abide.

Peripsol:
Self-banished are you, who no within an order works, like Icarus thou wish to extinguish oneself in the
flames of the Sun, the flight too high for a mortal form like yours, worlds that are in-being will crush upon your
head, for you still move! You still act, despite what you are saying! You create in a house of the builder, let the
builder build no more! To develop this harmony within a great task, and I shall not distract you, but where is
an act to start the rounding? Demand you non-affirmation of life? Thanatharchy of some sort? To join the un-
speakable waters of Titans, the howling winds of Tartarus, what arrogant request is that? That is not the dream,
that is a terror of a petty human mind to be captured within. Your descent to Tartarus was to be appointed to
an order of phenomena not to crave nullification in void, must I remind you? Reason properly, and you will see
the Aionic light!

Fuomo:
Is it not liberating from Archons and the Great Brahmas repetitions? Will I be stranded with this mind?

Peripsol:
Many a suffering man, not many equipped with knowledge and imagination like yours. See what happens? You
conjure greater diseases for yourself, greater rises and falls than befit a man, because you know! Withdraw, and
think what fates befit a man. Your boldness of assesssment does not fit within the order of things!

Fuomo:
And when I grow weaker with age, will I regain all that I have lost?

Peripsol:
The apex of every moment of your life is an alchemical refinement preserved in Crux Ansata. According to laws
of the Gods, the volatile substance of noble matter is more prone to expand and if so given rectify its finest to
the apex of a deified being.

Fuomo:
Human mind on many strings, silencing voices of Kheperian heart and the mighty star. How thus on wheels
of fortunes and fates defy that what was done?

Peripsol: Thy state not all, keep a straight path between you and the star, strengthening
the bond and sacred pact, enter the stream.
11
Fuomo:
Mind of mine is stiff and dead.

Peripsol: Harness its remnants and apply to work whenever it may be.

Fuomo: No more complaints uttered, life a short spectacle to suffer

Peripsol:
Terrified are these who gaze into the dream, only devoid of themseles they may enter – swirling images
that torment and delight! They capture and ensnare! Beware the dual face of every sign! Better to return to im-
mortal streams! Yea, why do you rebel against yourself. Did your torment eat your mind out? Even then, reason
strong despite the broken mind. Overcome the shattered, worn head, gather in all that you were, become hol-
low and let the proportion of remnants life you up towards the stars!

Dialogue VIII - On Virtue and Vice
On the geneaology, variation and mutations of Virtue and Vice, the root of joy and suffering.

Fuomo:
Now, dear Peripsol I would like to talk with you about matters of utmost importance. When men dis-
covered fire and brought it into the caves it acted without the light of reason. How thus different man of refine-
ment if these values by which they live relative, and wholly construed by some men and judged superior over
others, should we consider some change of the composition of our minds, or a certain formula that moved our
minds closer to the Intellect of the Providence, must we say that in such a way Providence was discovered, and
that men lived in its light without a hint of its formulation? We know that cosmography, theology and philoso-
phy was all within an impulse of humankind, and made entirely by them, yet they were all conjured like maps,
should we say that people are cartographers of the territories horizontally, and charters of the world of the cos-
mic and the Divine? That we barely crawled out of our caves, and yet we met with animalistic profundity, awe
and terror of the world in which all things lived and had their spirits?

Peripsol:
That is so, and transposing the great laws of the universe to a lower octave, men begun to interpret and divine
the signs and symbols remote in their understanding. For only when men climbed higher, they were capable
of ordering the songs of the universe, the harmonies of cosmos and reflecting figments of it, interpreting and
translating it into uttering and though via metaphor, analogy, allegory and alike brought it closer. That is so,
also, that every law of the universe, every deep resonance of these forces may be understood as living ideas in
expression and unfoldment. When men capture a glimpse of these forces, their minds, feeling, according to
their skills and capacity attempt to call, symbolize, and interpret them, if need be - convey their discoveries to
others.

Fuomo:
By this law, all these motions of instinct, intuition, then reason and intellect, combined and intermixing, like all
the musical performance and notation markers but of the thought. Thus can we say that when I utter the world
harmony, or cosmos, it is that the ancient recognized a certain proportion through likeness, be it a repetition
of the sun rising, and order, thus a long repetition since times immemorial, and thus based on repetition, se-
quence, time, change, order, they intuited such ideas that pre-existed in the laws of cosmos but where described
by methods that later evolved into a science? That apart from etymology, or the ancient meanings of words we
should seek a thought, a semblance that first named certain patterns of thoughts that reflected a discovery and
in great pains an idea was born? May we say that there are ideas of humankind, and living ideas of the cosmos,
the first being a creative interpretation of the latter befitting mercurial humans that were hence described to
various lengths of realization and delusion, openness and oblivion, approximated truth or downcast error?
For if men is a finite being, he creates finite concepts and thus may not hold onto pure truth, but merely point
towards it? How thus he is capable of a concept of such purity, but not of describing nor defining it in an identi-
cally perfect manner?
12
Peripsol:
Indeed the infinity of worlds pre-exist, so do laws and other things discovered by humans pre-exist the human
race. Thus a child of infinity is bridging its finitude through recognition of the laws of time. How brave race
that pioneers paths beyond itself, that imagines worlds impossible for itself! Thus its curse and elevation. As
great Plato and others, were they not imagining the excellent ideas first, but upon this relies all metaphysics and
mysteries, that a degree between discovering and nearing pure ideas, and imagining their content is a degree
between imagination and notion. Notion is a point where things possible to imagine correspond seen by seers,
great things, felt by some, yet impossible to express, thriving worlds of powers and ideas. Closing oneself down
to this stream and taking it for mere speculation - is it not a violence done both to imagination and participa-
tion?

Fuomo:
Now I would like to clarify at length, virtues worthy of a Magoi, and vices that are their opposites, for behold,
without knowing the latter as the source of suffering, mischief, disorder, we cannot know the latter; For tra-
dition establishes such foundations for people, the taboo and the sacred, the ethos and morality, that hence
constitutes the spine of a societal logos; We agree that an order secures the boundaries of Eudaimonia, hap-
piness and its pursuit, harmony and its proportional distribution is assuring the longevity of an order, justice
sustains it and wisdom reforms it. We agree that an order is preferable to chaos, for in the former we may move
not threatened by poisons of disorder, our boundaries secured against what is reasonably set against our form,
that brings by its nature sufferings and poisons, that ruins and destroys that which is agreed and solved rea-
sonably as preferable for our species. That is - inviolability of our freedoms, protecting our minds, bodies and
souls against violence and slavery, our senses and minds from derangement and delirium, hence obsessions
and sufferings. Mentioning freedom, dark are the times when freedom is freedom from, a negative freedom,
bright the day when it is freedom to do, act, liberate, to be free, to join the feast of the Gods; Is it true that only
in freedom of choice, will, decision, stance, one may truly and honestly alchymically refine one’s spirit into a
deity-like Self? Or is it destiny that plots despite one’s will, and elevates one casting down the other? Is free will a
potential that blooms away from slavery, and in fact is harmony rising from the tension of possibilities, choices,
chances, judgments and assessments. How thus unfree a will governed by conditioned responses, which pos-
sibilities, choices, chances, judgments are mere repetition of the movement of another. Judged by reason - men
think alike in greatness, in pettiness they may think alike too, the former yet the impulse of a genuine critical
thought, that in unison and comradeship they find correspondence, the latter through similarity of repetition
find following of the most vile things that they adore.

Peripsol:
Destiny, lady Ananke does not plot fortunes and fates, that a higher force that none may change and all within
the world obey willingly or unwittingly. She is standing at the guard of the Divine Iynx Astrolabe of unchange-
able ways; Hekate the guardian of cosmic waterways. Yet hear me, to be free will one consciously obeys destiny
to discover it a matter of chance, yet fates and fortunes command life, destinies command beyond the grave;
It may be that fates and fortunes are in discord with life’s destiny, but it may not be so that they are discordant
with destiny, for lady Ananke rules Moires and Fortunae; There are laws as you uttered, called Ma’at by Egyp-
tians, deep objective laws, alike to that your physicians discover studying the universe and the globe, whence
do they come from? From this Monadic wheel, that self-evident emanated these laws. It is an intelligent realm,
not of intelligent force, but of transcendent laws that being within the universe, were ever in existence. Orob-
oros eats its tail, Ereb is an emanation of these laws and although the lemma between otherness and sameness
seems to throw things into discord, all these points, discords are another center to look at the whole. If some-
thing eternally pure and unmixed also appears as beauty to many philosophers, then the laws of the universe
although seeming cold with a cold mechanical sight, are filled with beauty of divine proportion to a keen and
beautiful mind. Deus ex machina est deus ab nihilo, ergo est machina ex deus, unum e pluribus est, ergo e
pluribus unum. The cycle done the cosmos ordered and not in disarray; I am a mask of this Deity, so are you,
if you crave for beauty within it, that is what you will find, Peri to Kalon.

z
Fuomo:
There if that is composed a Magoi should know composition, that is a proper measure of character and nature
and inclination that does not in hypertrophy overgrow Spartan-like necessities, yet does not die in rigor and
unnecessary stiffness; To know that one requires experience of one’s nature, or in other way to know oneself,
observant of one’s afflictions and pleasures, of one’s habits and karman, how one reacts in various circumstanc-
es and environments under certain dispositions; To know that one needs to live and experience, and deeply
feel, and broadly think, to compare and weigh all these things of one’s mind, and to default it against what one
wants to become and what one knows he wants to become after such a definition of brave individuation, under
the guidance of things that by reason were found to be concordant with one’s nature, inclination and such,
straightening what is crooked and promoting what is found to be right and good; Reason thus properly trained,
by logic, critical thought, observation, and synthesis developed finds an inner balance and harmony that is a
concordant pattern of one’s being alike to an equally armed triangle, or a wheel, that expands and contracts ac-
cording to one’s ability and need; Composition, reason and harmony in natural environment are not developed
as a splendid object, or is not a ready-made perfected wheel, it requires tying and releasing, dissolving and
coagulating. Good raising is capable of bringing about good habits, when a child is raised into a free, strong
tree, a parent observes what the child needs, and sometimes prohibits, sometimes promotes certain develop-
ments, but never ties the child with rigor, or never allows freedoms that spoil the child; If we had not such
predispositions, we need to recognize our bad raising, and raise ourselves, asking masters and mistresses for
assistance in that matter, and thus correcting what out parents have spoiled; Proportion and Harmony brings
about inner happiness and finds itself coupled with spontaneous wisdom, for to every disproportion or quar-
rel it justly reacts with a weighted answer and reaction; The pillar of most importance is a quest for truth, that
is furnished with deep laws, yet this quest at the center should not do without the ethos of training in virtues;
For every school of mysteries starts with raising initiates in ethics, virtues and morality, without them all good
spoils and fruit go to waste and decay, and the initiate becoming if not a traitor, becomes a monster at worst, a
corrupt weak human at best; For how to give a child a sword, letting it to decide whether to kill another child
that hit it, out of folly? How to ask unethical person to use the art of high magic if all he wants is greed of gold,
vainglorious fames, or temporary gains in a transient world? Gods do want to teach people that want to be of
excellence, that aspire to that first and foremost, that do resonate with the Higher worlds, that wish to overcome
themselves and command themselves. Selflessness is sacrifice of this part of being that opens up greater worlds
to act in this one, for how should something that does not grasp at illusions of a mask work through something
that takes itself as the most prized possession? Selflessness banishes or selfish ends and aims into nothingness,
for it acts as natural with the world, it lets it shine through, it is non-thinkable to selfish self-possesses beings to
think of selflessness of themselves of others, thus they intend to invade what is empty with their own selves as
grounds of expansions of their delusion. One should ward off such influences by emptying oneself daily of wan-
ton and caprice, of will that is discordant with the greater will of the Self, that is the True Will rendered upon
the expression of one’s temporary existence. That a dyadic partner, through an act of separation one refines into
an Angel that spreads its wings above and below onto us, and conversant through an act of tajjali, guides us if
we choose to listen. Many are dangers and opponents of the mind and heart on Earth, yet the Dyadic partner of
our refined heart and spirit hovers above and converses with these from the Heavenly Families that bring about
messages, inspirations, ideas and whenever called shield from influence of malevolent, or discordant type; Out
of wisdom and happiness comes laughter, an expression of joy, banishing all evils into nought, that laughter is
understanding, for it knows that world and benevolently expresses its joy, understanding is a way of knowing
certain laws in proportion and harmony to what befits a man, from there stems mercy as an offspring of under-
standing, for no justice exists without mercy, and no mercy without compassion, that is a deep understanding
of the common and individual human fate; Don’t let yourself be harassed by evil, or compassion will turn to
wrath, and soon mercy will turn to ruthlessness, whereaupon justice will turn into sheer cruelty. From these
greater pillars appears humaneness and friendship, that is both a comitas, a type of community and a feeling
of belonging and caring, recognizing the greater whole and seeing this in every instance of another living be-
ing; Then Agape, that idea of cosmic unity is perceived by the few and transposed again onto the rest, the bond
that is keeping community alive; And lack of falsehood - thus genuinity is an impulse that after tearing the
masks away constitutes a unique being in it’s birth genii and juno, that of unfolded genius of men and women
that they find the breath of freedom and nobility they may find, that un-suffocated, yet unspoiled, disciplined
in greatness may guide or follow pursuits of their lives according to the natures of their genii, in good humor
14
all is taken, and never wicked - it promotes a great cheer; Nothing in excess, everything in moderation - good
justice lays laws, for as the Romans believed, the best of laws are drawn from observation of excess and putting
things to moderation, that establishes conduct and tradition, that we carry within, as we compose ourselves
and promote their flourishing. On conduct based ethos and principles, that tied via Reason and observation of
laws and changes amongst humans they find their equilibrium according to time and age, From this cometh
strength of an individual and discernment of right and wrong, knowing what is good and evil is natural to a
reasoned person - for he or she can decide. Integrity is based on these virtues, and self-control puts these under
reigns of a mature individual, so that he may honestly not transgress the boundaries he or she set by himself,
and that no words are cut short by vain talk. Under right training, the discipline develops into habit, but let it
not be stagnant, but develop still through thought and practice of good deeds, thoughts, acts, and speeches,
under the rhetors ethical command.
Now for the anatomy of vice. The greatest affliction is attachment to the self, a composite of samskaras
as the Buddhist call it, that like illusions gaining weigh, start to confuse our reality and tied with conceptualiza-
tion and other dreams about ourselves and others, wholly conditioned, cause us to be selfish. There are many
attachments, like that to perceived right and wrong, to personal truth and falsehood, to views and beliefs, to
objects and people, to abstracts and concepts, they are entwined with aversion to the opposites in a world
of dualities, thus promoting hate and obsessive love, that from happiness becomes an affliction to and leads
to suffering, likes and dislikes that are causes for antagonism, desires that cause suffering and pleasures that
immoderate turn destructive, blinding, that lead further to contempt and disgust, anger and wrath, hatred;
Ignorance is caused by lack of knowledge but also forgetfulness, lack of direction, instruction, training, educa-
tion, lack of discernment, principles and ethical training. Ignorance is closely tied with aversion and fear that
promotes separation and hatred, or conflicting interests to come in the way of co-operation; Pride is a form of
attachment to abstracts, qualities of body and mind that are transient and stem from lack of humility to recog-
nize the transient nature of such things, as such recognition of achievements is not proud, pride develops into
arrogance, when attachment to concepts and achievements seen as valuable become attachments and become
inflated. Surely, what is seen of value testifies for the societies’ standards, and its health. What values we rec-
ognize or are proud of shows what we live for. Another vice, stemming from conceptualization of abstracts,
attachments, pride and ignorance is envy; It is in other words a feeling of disparity over abstracted values, and
a competition of illusion in acquisition or lack of acquisition of such resources; Buddhist antidotes to relin-
quish attachment was to recognize the impermanence of things, transience, and attempting to exchange self
for the other, to commit to others and overcome one’s selfishness; To defeat ignorance one applies learning,
meditation, contemplation, educating oneself in various disciplines, and absorbing learning to practice it both
in society as in nourishing good things within; To defeat aversion, loving kindness towards the other that we
may find our opponent; Buddhist have tough minds, if properly trained, and they are trained in such virtues,
it does not mean being non-assertive, but asserted, confident, balanced and cheerful in one’s disposition with
a honest feeling of parity with the other. To defeat false pride, one may practice apophasis (knowing what we
don’t know), humility of inquiry and patience in attempting to understand the other, checking oneself and
and reviewing one’s life and day through reminiscence, as well as selflessness; To defeat envy, one relinquishes
self-grasping, trains in giving and taking, as in an exchange of courtesies, and everyday kindness, maintaining
a maternal and paternal mind towards the rest; To defeat conceptualization, or over-conceptualization that be-
come a root of other vices, one practices realization, and recognizes their illusory nature. Knowledge of causal-
ity, including our inner psychic causality and that of others helps retrace the root of vice, and to capture it by the
throat, and expelling it from our life, before the seed take their roots; It is difficult to get rid of bad habits that
become often co-dependent on others, thus one needs to engage in practices of training virtues and expelling
vices by simultaneously engaging them with various methods and techniques practiced in life; Mutations of
these vices are excessive passions that lead to self-destruction, arrogance, perfidy that develops from taking af-
flictions as natural and cynically pulling others into their ways, non-discernment that is alike to ignorance and
passive stupidity, weakness that is submissive to afflictions; Stupidity that is a blind spot between delusion and
ignorance, instability that is a result of anger and delusion and ignorance; Disproportion in indiscipline that
debases harmony within and leads to chaos, confusion and may risk obsessions. Injustice that has its bases in
non-discernment, hate, ignorance, delusion, and develops into cruelty and blindness, as well as ignorance that
throws into confusion. Despair that results from isolation and terror and seeks relief from suffering, or grows
into indifference and cold apprehension of inhumane feeling and vengeance, that may develop into cruelty and
15
bestiality, antagonism that stems from aversion and may breed domination, that seeks to impose itself on oth-
ers in self-grasping.

Peripsol:
Well said, but are you not a victim of many vices you proclaim to understand?

Fuomo:
Yes, and I do honestly correct myself, as a free man should, otherwise, of what value would I be to the heavens,
if there would be no strife, no steel would be hardened to cut through delusions like the great Manjusri’s sword!

Dialogue IX
In which parties discuss a short exposition of Chaldean theology.

Fuomo:
I would like to expose some thoughts by Julian the Theurgist, soul of an archangel prayed for by his father, re-
born on Earth as a master magician, and I would request politely that you Peripsol clarify my thoughts on the
passages. As even Abraham mentioned that the throne of Magoi was fixed in Chaldea.

Peripsol:
I smile upon your endeavor, for these pages were not touched with understanding and faith since a very long
time.

Fuomo:
It was written that the world is intelligible and thus it can be known through the flower of the intellect that
discovers its place amongst the Divine worlds through effort and practice, through the rites of Theion Ergon,
that is acting upon and receiving from the Gods, that in sacred language, gnosis arretos, in most secret of con-
templations is revealed as the language of the mind and ideas and feeling, through which we commune with the
Deities and the Iynges. These magical words and beings and connect the logoi of the world through an intricate
web of messages of intellect, idea, notion, splendor and glory. For when it is written that you cannot “perceive it
as a specific thing” but the flame of mind empty of all taints and poisons, pure thus rises upon the flame of the
stars up to the Highest, that unfolding it reaches the greatest of unwritten, unsaid, and in-graspable of worlds
revelations, that alas opens with the lotus of the world, as a receptive vehicle of the Divine. One’s reason may
not convey all these wonders, but the Intellect that touched upon the high carries forth unwavering lion-like
strength, and nourished by this hope makes itself steel-like and craves again for this beauty, rapture, and longs
for things that cannot be otherwise expressed than through joy, beauty, and greatness. This Intelligible is out-
side the mind, thus it is independent of us, but through us being within it, we may discover it within and reflect
upon it. Moreover it is written that it requires an utter concentration with the seal of the Triad in Henosis,
whereupon the Divine touches the man and woman and unites beyond all duality into a transcendent whole.
That this concentration of purity of the mind and intent should be natural, because like love it is not brought
about by force but unfolds subtly within a well-intended harmony and occurs from the innermost longings of
the spirited heart and soul; And this seal arms us with a heavy body of light, that like an armor wraps around
us and it’s heaviness is that of airy golden space, not that of lead that falls. The Father, or Ad, Adad, the God of
Heavens. The intellectual membrane that between power, intellect and fire is thus that of holy universal gate-
ways, that Hekate is known to guard and seals. The One thus emanates the triad, yet is beyond it, thus many
masks of the One are contained therein, and many intellectual powers and forces penetrate this world, yet to
find oneself one gathers them as friends and thus returns to the One by focusing the soul on the wholeness,
on the absence, on the otherness and sameness, on the timeless and time, on space-less and space, and thus
equipped he and she strives to return by finding his and hers minds and hearts home within and without. “The
Monad extends the duality”, thus all duality is transcended by fusing the dualities transcendentally, in which
they release energy in their rightful domains and create the Third by a higher merging losing the qualities of
duality for they become as one. “Every God and Goddess is good”, for the laws of the universe would not see
it otherwise, they resonant qualities of Gods are alike to the closeness to the One that encompasses, and to
transcendent Intellect that is splendid and good. “Every mind perceives this God” - “As Paternal Abyss” - sayeth
16
he Gods, it is thus a Transcendent Greatness, that nevertheless Gods and Goddesses thrive upon and praise.
It is also known as the womb, thus may we call it the womb of Mater Magna, or alike to gnostics Bythos as
Abyss Intelligible, and Sige, the Idea and silence that is the female aspect of these deep powers that Gods may
understand, and mortals attempt to near. Love here is understood as a binding force, as these that binds the
world-systems across the universe. The necessary virtues that Julian the Theurgist proposed are virtue, truth
and love, the fire-bearing hope nurturing and sustaining the works. Then Rhea, the generative springs of all,
and the known spheres of planets fashioned by the Intellect, which Aion, Hyperion the higher invisible Sun
of which Helios is the apparent and visible star, may pluck like flowers from the Expanse of the Pater Bythos;
The Theologians of the time called the sun “fire, channel of fire” and above it “solar worlds and the whole of
light”. The Iynges are of independent thought and seen as couriers across the worlds and it is written that “every
world possesses unbending intellectual support” . The Gods also taught of connectors, also called unifiers of
the world-systems, there are others that existed prior to intelligible-intellectual realms but not much is spoken
about them, would they be deprived of the light of consciousness, or are they like Rokkr or Tartarus deep ones
that precede these orders and thus are unspoken of? Although my mortal mind touched upon these waters of
chaos and withdrawn, I’ve run towards that of starry nights signifying the golden fields of Yaaru. “Wing of fire,
ether and matter” — Teletarchs of these worlds form their domains, and within them thrive hypercosmic Dei-
ties, archons, archangels, angels of every world-system and gargantuan numbers of beings populating them. As
for the chtonic and telluric daimons one calls them “multiflowing tribes”, for their natures mixed, and running
different courses, volatile when encountering humans, as Jamblich later wrote “not to invite the inspiration” of
these children of elements and nature. Though respected, better to stay away. The letter Chi placed at the heart
of the soul balances it into a hermetic solar evenness; The ethers strengthen and regenerate the bodies of men
and women thus committed to their tasks, as their skin and joints, bones and muscles, nerves and blood, brain
and all these things are nourished to preserve them in their act; Destiny is compared to nature, that is - the
transient, by prolonging the destiny one does not scorn nature, but thriving on spiritual matter, one is break-
ing away from the mortal worlds; Yet “the starry procession not brought for men’s sake” and “o man cunning
creation of impudent nature”, As “the Paternal mind sown symbols throughout the universe as inexpressible
beauties” as they call upon all. Be not forgetful thus, and call upon the powers to release. “Keep silent, initiate”
- sayeth the Oracles - “Ascending souls through the Southern gate sing hymns to Paean” shining like angels,
living powers. The circle of the Solar world serves the ethereal profound depth, the true sun measures all to-
gether with time, time out of time - thus the solar circuit of time is entwined with starry circuits, galactic ones
and so on.

Peripsol:
That is your human understanding, now take it to your heart, paths are many, but the splendid light of Truth
must be sought, along with Hope that sustains the motion, unceasingly.

Dialogue X: On Seer’s Sight and Invisible Worlds.
In which parties discuss the seers phenomena and discuss necromancy, divination and many invisible world
exposed to seer’s eye.

Fuomo:
Peripsol, my angel, today I will address you in regards to a gift I received from Horus the Elder, Plutarch did
write that this high Deity, one with the Ennead is symbolizing the world to come in it’s future shape, thus with
it’s mighty Falcon’s sight it sees time beyond this time. Since I’ve been seeing both Eidola, shades in their mul-
tiflowing forms, and many worlds invisible to a mortal’s eye, these colorful beauties, and these pure of light as
they appear. I dare not know many things about these worlds, yet in my flawed aspiration I begun to interpret
the laws of the metaphysical eye, and thus based on other experiences as a medium, a living vehicle to these
worlds, interpreting ancient mysteries in the light of these revelations. Now, I begun as a downcast, despaired
mortal, too weak and full of destructive passions. Not understanding why or how did I see these mighty worlds.
First the eidola, whom the Egyptians called the Khaibit, which I divided into many other worlds. To whom the
Eleusinian masters consecrated melikraton, honey with milk and baked cakes for these skia or the dead, whom
the necromancers bound by offering blood of various animals to animate the veins of shades and make them
17
speak, or by offering blood of their own or their enemies to make the skia from the underworld be released
via Plutonia and to question them or do the bidding of the necromancers; Withdrawing from judging ethos of
the latter, as I would never commit to such deeds, and only offer gifts of relief not binding, like the great priests
of Anubis whom consulted their wise dead. By the mode of Egyptian thinking these shades were intelligent,
and thus could communicate and answer under special circumstances, whether they were a vital component
of the higher being of a mortal who passed to the domain of death, their shades escaped most horrendous of
fates, that is being devoured, or tormented. For I noticed that there are these Eidola resembling humans that
roam above surface, some live in houses in packs of dead, some travel from place to place, and that they are
perfectly capable of emanating through a living human being and too, traveling within their bodies from place
to place. That there are also these shades that are from the natural, or animal world, and these who belong to
the elements, like fire, that their bodies of black are fiery and hot, water, chtonic telluric cold, air, that they
swiftly move through the air and are various fliers of diverse types and hierarchies, Earth, that of the worlds of
nature and Gaia, but pitch-black. Also, I have discovered that they may mix, and thus when I close my eyes I
see diverse forms of animal, human, and other origin, that often-wise may be in various stages of decay, black-
and-white. When I open my eyes, I see them in pitch-black forms of humanoid and diverse types. Regarding
the dead, they are living of various foods, like the white ladies that inhabit some ancient castles, that they pre-
serve their form, and that recently deceased etheric bodies are looking exactly like at the moment of death, after
which they turn white-greenish and then fall into pitch-black shadows, were-upon they seem calm. Likewise,
behavior of skia, Eidola, or a substance called Khaibit by the Egyptians is diverse, and it is hard to understand
from the perspective of a living perspective the inclinations, nature, substance, food and moods of the dead.
Noteworthy, when dealing with the dead they are no longer living, they are not humans in their right anymore,
often much more, sometimes much less. Sometimes one may have a feeling like in Dionysian mysteries, that
“the dead rule the living”. But thus what is death if not a passage and rebirth to the other worlds, being reborn
onto new pathways. Complex is the wholeness of a living being, even more a human, that not only of body and
soul they are made, but of varied components and functionalities of many souls whose fates, development, and
causation varies from life to life, from death to death, harmony and disharmony of the whole.

Peripsol:
Exposed are you to Thanathos, but do not dwell on the shades, many a men found himself in desolate condi-
tion as a sorcerer, do not discard or disregard them, but recognize them as such, and pursue the paths of life.
These worlds are not for you to discover, but they should serve as a motion for your spiritual development, and
may you be of assistance for your companions from a greater leverage, for of what help would you be as their
guide, if you would simply become one of your friends? As an Epoptei, a modern Seer, be palin hikousi, one
who came back from darkness into light to mediate in-between the worlds.

Fuomo:
Splendidly said, my Angel, I would live in desolation if not for the companion of the worlds of elements of
light, that too a greatness of infinity present, the great Winged Suns on potent rainbow-like, or golden-silver
wings, great aionic wings above that do not take a mortals shape. And ah, the Hanuptis-like winged snakes of
Egypt, and Phoenixes of the Sun, and spirits of planetary spheres, that appear as silver-like orbs on the nightly
sky, outshining the visible stars, and then take on form of mighty masters and mistresses, humanoid in shape,
or golden-robed beauties; Or the beautiful sylphs, gnomes, vulcans (salamanders), and nereid-like spirits of
water, more countless the kingdoms of elements than the ones named by Paracelsus, rich are they in all forms
of families of spirits, their freedom, their organization, their hierarchies, and their natures. Animals souls,
likewise, oh lively joys! Friend of animals, sometimes I am a human totem to their vividness, sometimes they
are my totems as friends and guide-spirits! I may define their natures only when they enter my body and mind,
then they are expressed inasmuch as my own nature, substance and inclination allows, never above it; Beyond
my understanding I cannot see anything more, and if it is foolish, only a foolish perspective I may have. But
I’m charmed by these worlds, and I charm them, with no intention of harm. The families and geneaologies of
the spirit-tribes are complex and diverse, with each history and co-dependent co-arising world one may seem
lost at first in the quest of understanding, but let us observe the whole forest of phenomena, not naming every
tree in the forest, what a futile task! I’m worried that humans without regard for these worlds are destroying
so many a beautiful being, and some imitating our behaviors become worse, as we inspired by malevolent, or
18
combustible and unstable being may corrupt a mortal too!

Peripsol:
Do not worry. Theirs is the wisdom of spirits, acting in accord with their nature within the substance of their
worlds, you should master yourself as a human within your world. To be a two-headed doctor be competent in
the ways of humans, to find what greatness from your own world you may incorporate, and the worlds of the
spirits will treat you as they please; One day you’ll join them, now focus on how you may overcome to excel
your own self, how to know thyself, how to guide yourself, and never to separate yourself from your guides
and guardians; The Edenic sight should not overshadow any other world, wise you are enough not to take it as
entertainment, or not to inflate into a deluded mortal, but these an indication of a higher path, your company
a many, many are your friends, many an opponent too, for mortals are not often well seen with such gifts by
some, and too you should appeal to friendship of these worlds, appeal to these who may prepare you, staying
loyal to your friends!

Dialogue XI: On the Fall
On the fall into disgraced state of mind and art of intellect and feeling

Fuomo:

How may I express, Peripsol, what can’t be untold, yet even in misery felt very lightly, that once was full of
breath, inhaling and exhaling the splendor and might, and terror and awe. How stood I above the world, tow-
ering with might and wisdom, and insight and greatness now to be a mere wretch. For after contamination, so
much evil have I procured with words, so much filth swung into the air, vile thoughts corrupt accompanied me
and moved like strings by things that once wouldn’t not dare to near my mind! That dare I not proclaim myself
an animal, even less, I’ve turned into a vile daemoniac, my cunning employed for unreasoned aims, that with
strongholds of will I revert from a fallen state, may the Heavens uplift my mind and heart towards the light
of Intellect and rectified Feeling once more, is it always so that after so much damage it can’t be undone, but
chased by wraiths of our bidding, thrown into a basin of misery and despair by same-like wraiths that caused it,
it is merely a survivor’s deed to stay on the surface of breaks and taboos shattered, of virtue lost, of high-aimed
endeavors ruined into dust, that we are merely chased with a pretense of what we once were? That from magi-
cians we became illusionists, worse even, casting enchantments on ourselves and let the darkness finish our
work for us! That we’ve grown so deeply into our reversals, grotesque images that we still hold pride and awe
when there is merely vanity and horror, that we take ourselves darlings of the Gods, yet we are by now merely
mockery of the malevolent things?

Peripsol:
Behold, for complex emotions, and subtle, sophisticated thoughts, Fuomo, result from an elevation of character
by experience and feeling, deepened are the wells of these who lived deeply and mediated by virtue and vice, by
circumstance, action and reaction they may sweep the whole world with a single sight, these who selfless may
relate to the greater kind and all that is above, below and around them. Then even when their greatness and
breadth is dwindled and suffocated by pettiness and suffocation of expression, they have a radiant type of light
that draws Heavens closer to them. What their spirits won and lived is commemorated and preserved! Do not
despair nor give up hope, nor strife. How monumentally construed their towers of compassion, how painful
their wrath, how subtle the strength of their love like steel, and how strong their loyalty to greater things! How
their falls into wretchedness resound like a thunderstorm by a single painful betrayal, how rising themselves
up with the last feeling of determination they move mountains that seen a bright deity Star! Do not sway under
this perception of yours, do not be shattered under lead-like void. Man without hope is twice defeated, man
that is inert let’s others motion him into a slave.

19
Dialogue XII: On synergy and worlds
In which parties discuss Plato’s Cave and expand Pytthagorean theory into synergy of the world

Fuomo:
As Plato posits “The Divine tends to geometrize”, should I understand it that the transcendent realm is that of
geometry that with various levels of entropy may be also found in many phenomena, including the sound and
color and that if we extend it to Pythagorean realms between sound, color, wave and alike there is some varie-
gated geometry that is found everywhere in various proportions that can be extracted herein, and even when
diversity is encountered it follows certain laws of such geometrical matrices in greater complexity? Should I
also posit that the difference between levels of organization in this ordered geometrization gives an apparition
of disorder or chaos, in fact an illusion of chaos, or freedom to disorder and chaos whereas within a greater
whole all is ordered in a perfect degree? Or should I assume that the mixture of otherness and sameness by a
degree of limma, or disproportion, that within this disproportion that propagates, diversity and chaos is in-
troduced, as if oneness and chaos as otherness would meet? Should I assume as Divine Plato that chaos was
first, and order imposed by the One and stars as Deities, and afterward sustained? Should I understand it as
him that the revolution of spheres and planets and the stars also are mirrored in animals and humans, and that
these revolutions are responsible for endowing humans and animals with diverse functional souls over billions
of years of evolution, or history of species, and that it is all integral to the endowance that we received from
these constellations of events and powers? That different functional souls receive different ‘rays’ in the course of
their metamorphosis and transitioning, and that the body itself underwent such phylogenetic and ontogenetic
changes, just like the human-specific souls?

Peripsol:
From the seven-stringed lyre to modern instruments, every composition is a key to other realms, arranging
within its melodies how the mind resonates with diverse worlds. Thus even now, listening to the unheard, if you
are receptive, you will hear the wonderful music of the spheres. For every ordering and divination by a system
of true correspondences is attempting to draw both simplicities and complexity of the world into an ordered,
visible whole as it is merely a substasis of the continuous. And as for music, did you notice how it changes the
minutest of moods, how your mind, heart and souls attune, how the reverberation of your skull and the nerv-
ous system effectuate? That is captured by sensitives and under given music, you may attune to given realms.
For each new melody, rhythm, instruments in concord or discord produce such a sphere of Pythagorean at-
tunements, sound-keys as to open gateways not only to change in mood, emotion, thought, but also make
us more prone to open ourselves more of influences of various spheres, dimensions, entities and world, as if
the music would be an interface to connect to given realms. Inasmuch as simultaneous engagement and co-
dependent co-arising guides truly captures a genuine heart, as if focusing these worlds, so echoes of these are
mere shadows of genius. Moreover every idea, or state of mind and feeling may be translated into color and
music, as well as reconfigured into another idea, as you notice that both in arts and sciences that is genuine.
Therein lays both danger and salvation; For it is enough to observe a mad, obsessed man to see the disorder
of his mind, the direction of his thought and feeling, likewise music, speech and idea he would procure would
be disconsonate, such madness may be hidden in sane people, that however are mad beyond belief in the deep
delusion about themselves and the world, they too procure great evils. And how concordant, well-measured,
humane, reasoned people, intelligent and subtle - what great things they are capable of in any field they pursue.
The purest type of endeavor would be that of transposing the divine to the octave intelligible to humans and
then translating it into known disciplines.

Fuomo:
The last thing, can it be achieved?

Peripsol:
It may be pursued in many tasks, but it is as quest for truth, not one grasped it, some of you seek it, some of you
near it, others linger in the deserts, disconsolate, or thinking they move amongst oases and the sound of aquatic
fowls, whereupon there is nothing in these places.

20
Fuomo:
Human study the minutest detail of categories that diverted and separated from the whole, upon which their
progress relies. I, disconsolate, separate to weave anew, gathering discoveries and looking star-wards, making a
home of my spirit, whether in motion, stillness, illusion or truth, do not fear any of it anymore.

Dialogue XIII: On the Souls of the world
On the souls and spirits of animate and inanimate things.

Fuomo:
Now it concerns me that in some traditions the life of many living things is misrepresented, or wholly absent, as
if the living force would be merely consigned to human beings. In others in which both animate and inanimate
objects are represented as bound by life, should we understand the former as an exclusivist viewpoint, and the
latter as an inclusivist viewpoint and thus decide how do they differ from each other in qualities? For inasmuch
as it is not difficult for me to believe that animals have a soul, that most likely led to the creation of Totems
and honoring not only the deceased ancestors but animal spirit-guides amongst the natives. Now should we
differentiate them from souls of plants, herbs and trees, or how further that of minerals and alike. Should I as-
sume that it is the intelligence of the mind that reflects and thus endows the latter with a taint of its character
and thus certain amount of reason? A rather childish view. Let us give justice to Julian the Emperor who wrote
in Hymn to Helios that myth’s are for toothing children, but the stories they convey in constellations of signs
and narrations about forces existent in the world according to their science, order, are not without significance,
both occult and psychological, how to differentiate is the question?

Peripsol:
If you think that a stone possesses your intelligence it is a foolish view, if you endow the stone with your intel-
ligence with substance of the stone that is wholly known to you and it’s hidden properties than you found the
soul of this stone. Proceed so with other worlds, and reflect upon it. For what you reflect upon renders light
upon the subject of your contemplation, action, reaction, and is not without meaning to the subject of your
work and interaction.

Fuomo:
Should I thus assume the old doctrine of Similia Similibus, or empathy in-between objects, or that of Analogia
Entis, of the analogy of beings in their accordant proportions? Or is it an uneven distribution of substances
as in chemistry. Thus assuming a chemical view and applying it to the laws, natures and substances of beings
and their souls, and all they are composed of in various ways of combining reaching at some alchymical view
of being?

Peripsol:
If you think of a tree in a regular way, it does not show you it’s true properties. If you rest under a tree it does
not show you it’s true properties. If you eat some edible parts of the tree, it will have effects on you. But if you
become the tree and merge with it’s soul, you will have inexpressible sensations that you may define to a cer-
tain extent, the rest remains silenced in human languages. Likewise you cannot fully be a tree, but your own
substance, soul, nature and inclinations will become tree-like in various intensities of the pure experience. For
at night you may feel silent and profound, gathering strength and growing, or like the forest, to think deeply,
slowly and strongly upon things concerning the forest. Yet does the forest think deeply and profoundly like
you, or is it a metaphor of a deeper, inexpressible feeling that you may understand from a perspective of a tree.
And if you become a tree, you lose the perspective of a human being, thus not capturing it. Not only what dif-
ferentiates a human from a tree is the ability to reason, but the ability to participate in the being of a sacred tree
in it’s ways by intention. It seems obvious, but is deeply resonant in this context. It does not mean that a rock
into which roots of a tree are growing does not participate in the nature and substance of a tree, and likewise
that the tree does not participate in the nature and substance of the rock, but how great the differences are if we
admit a human being, or a fox, or a bear, or a wild boar, or a flock of birds for that matter.

21
Fuomo:
I think I understand. And may it be that due to mixing of natures wholly different beings come into existence. I
was pondering upon a story when I worked as a stable boy. A mare pointed her gaze at me intently, and imme-
diately I felt a child kicking in my body, located where the female human womb is. Over the next days I noticed
with my second sight a blueish-gold figure, half-horse, half-human, a proud young centaur was walking across
the stables. As if myths would come to life, but based on this teaching, may I assume that not only the species
of same kind mix to give offspring, like human male and female, but also that inter-bred species of the etheric
worlds mix, to what extent, and by what laws, because surely something must govern even such promiscuous
relationships?

Peripsol:
Oh the thriving mass of life in all living worlds, it would constitute something of awe, terror, horror, delight,
beauty and grotesque to the average human perception.

Fuomo:
Are these worlds great in life but invisible? That would put no end to procreation, and that would lead to vari-
ous human diseases, mental and physical, if these wonders would mix too much with the sleeping, blinded
human beings.

Peripsol:
If there is a limit, who decided so? Nature, and the invisible nature of the philosophers regulates itself in accord
what it finds pleasing, and so since ages of life, likewise amongst invisible worlds, different natures and as some
humans called it - beastiaries, but every world has its tradition, and proximity and remoteness to human be-
ings, amongst natural philosophers one of the most Prominent was Paracelsus, he too attempted to understand
when he interacted with and worlds he has seen and intercoursed with. The great Sosipatra, first amongst the
neo-platonic magicians and theurgist was also gifted with Second Sight.

Fuomo:
I wonder what would she say on the invisible worlds, if I would have more refinement and I would approach
her immortal spirit, but I dare not to.

Peripsol:
Do not feel abashed, most vulgar of minds were transformed into Divine by such apprenticeship.

Dialogue XIV - Feeling, Pure Ideas, and the Divine
On living ideas, Elysian Eunoia and the Philosophica Sun

Fuomo:
In the past, as I was a little boy I have experienced many feelings as natural as they were lived; Then thought
that it is shameful to feel and as a man I have consigned myself to shallow experiencing; Later as madness
stripped me to nought, I was burning with a flame of passions until these were burned out completely, as
with an iron rod. For tested by passions we either destroy ourselves, mortify ourselves, or learn to command
ourselves and hold reigns over our mind and body; Yet, when under misfortunes we are breaking, and in
injustice we fall, we may either bite through them strongly, overcome them fiercely, fall to despair, this awful
henchmen, empty numbness, this killer of life, indifference, this severer from whole, or become frozen and
cruel, this reaper of evil; Then in-between these, alchemy of my mind and feeling, torn to great misery there
was a small flowering white rose that was slowly raising itself to the Intellect. That of pure ideas and forces
that transposed to the human being provokes many a constellations and webs of experiencing. What Reason
to Intellect to Philosophical Sun is what Feeling to Elysian Eunoia (gr. Beautiful or creative, divinely inspired)
to Living Ideas. Thus I felt raw humaneness, profound detachment, delirium of ecstasy, delight of mutation,
focused playfulness, committed thoughtfulness, hammer-heavy concentration, lustful thickness, noble heavy
awe, disciplined restriction, raptured longing, weeping compassion, single-pointed strength, satisfying numb-
ness, content resolution, hedonic synthesis, flatness of mind,trickster-wisdom, humorous acting, loving heavy
22
maturity, withdrawn nihilism, committed determination, resigned hope, cunning playfulness, voided abiding,
chaotic obsession, flirtatious pixism, jester-like malevolence, cruel retaliation, unrestricted violence ,light tran-
quillity, undirected melancholy, kelpless broken-heartedness, demotivated emptiness, empty Longing, pure
destruction, cold Indifference, analytical hatred, logical annihilation, measured benevolence, angered venge-
ance, poetic rapture, wrathful justice, tense perversion, light-handed foolishness, liberating mercy, elevated
awe, glorious conquest, mortifying cynicism, debilitating defenselessness, weakening mildnes, philial satiation,
commandeering charisma. I will quit my enumeration here, although many more states could be described; I
thus cannot relegate all these emotions and feelings, some of them belonging to instinctual, emotive, intuitive,
some reasoned, deeply thinking, some intellectual. But how thus combine the strands of forces of pure ideas,
felt only in serious deprivation, as if masks are removed from our naked souls and mind and the streams of
living feeling are inexpressible flowing through our veins and the wholeness of our being? How thus account
for these forces, rays, and living powers, energies, if we know they are not found within our proximity, but we
merely open ourselves to them, as if alembics that are filled with true, living powers of cosmos? For emotions,
instincts an animal psychology, but the Feeling and Elysia something completely different!

Peripsol:
These powers and living ideas and feelings of which you are speaking about also fill the cosmos, the way you
as a human being receive impressions and seals of them a gigantomachy that deeply feeling humans flee from
and pursue, want to liberate themselves from, or consciously seek, the Buddhist who wants to put suffering
to cessation, the mystic that wants to receive love. All is in motion, the Hindis have it that these motions are
not without character, but they are thrown as seeds around the cosmos, and they bloom and shatter. That one
touched by great compassion recognizing the image of the world yells and cries and wails, the other with a stout
heart forbears and thinks what may be done, other puts his woes into poetry, other bliss into magnificent rev-
elations according to the dew of sorrow and honey of gladness that he gathered from the world, but the genuine
are always empty - they are as if riverbanks of the worlds rivers, they are as springs from which others gather;
When they become full again, they separate themselves from these streams; A joyful madman or a sorrowful
madman, the former dancing, screaming and shouting, babbling like a child, the latter crying, sorrowful suffer-
ing - look at this image and compare to the image of well composed people. Look from a broader perspective,
how this world flooding with all forms of misery and joys, the madman - ah - in delirium he expressed these
storms. The wild baccantes tearing apart an animal, a tiger feasting on a Hindi saint, the Dionision party, packs
of French werewolf brigands attacking villages, and the troupes of Medieval weird, dances of St. Vitus in con-
vulsions and mad pained laughs, the ships of the insane traveling from port to port. You find yourself proud
you returned to sanity? That you have carved out the madness into an order? Look how it falls, how it shatters! I
do understand you need it, but for Providence sake, do not build fortresses to separate yourself from the world,
submerse in it, feel the concerns that stop you from dancing, shouting, singing! Your pettiness in strictness is
both wretched and beautiful, but decide - what do you carve, a stone, a man, or a God? Or perhaps shatter this
monument to yourself, or like a Narcissus you shall adore the work of your life as a stone, not as life! Destroy
thou art, work in life’s streams!

Dialogue XV - On the Spheres, Spirits of Planets, and Generations of Rulerships
In which the parties discuss the different between apparent, vulgar understanding and the deep philosophical
understanding.

Fuomo:
Yesterday, as Venus was up in the Medium Coeli, rising splendid Aphrodite-Lucifer, the morning Star, I was
thinking about a theorem that physical astronomy is studying shadows, and philosophical astronomy is study-
ing essences. Inasmuch in astronomical terms, I am aware of the hot surface of this planet, it’s orbit, it’s time
of running around the Sun and other properties accordant with revolutions with other planets in the Solar
System. I am also aware of hidden worlds that I have induced from instances of true experiences of seeings and
working with them, like on Earth are inhabited by various spirits in their own ordering of their worlds, that
both of ascended mortals and Gods over history and time, that of ancient forces and that of future orders yet to
come. I’ve saluted intentionally in silence, asked for an audience, and a dispatched spirit that jetted gloriously
from the direction of Venus entered the Earth’s orbit and atmosphere, orange-light shining, observing me for a
23
while, another one took my body and directed my attention towards humans with loving eyes, while I was on
the night-bus, returning from the library. Do I assume rightly that when a link is established through intention,
a thought’s move may call upon spirits and salute them? That they arrive so out of their own will, and that there
are countless amounts of these spirits? Do I assume that within a broad nature of a given planet, there are many
individuated spirits that belong to it’s sphere of influence? Should I rely on the tales of old regarding the nature
of planetary spheres, or should I test each of them on my own?

Peripsol:
You assume what you see and experience, you may assume that is so and so if you like, yet in depth beyond
the surface there are deeper revelations, let it not distract you from deeper understanding of philosophy that
in proportion reveals occult realizations moving you closer to the Divine by Intellects labors, otherwise you
will be lost in satiation with all that you see, hear and experience. When a child is given a toy, it plays with it
for a while and lays it aside, thinking that it had mastered it. Yet as an observing parent, you see the child’s play
subject is the toy, in that you see both the philosophy of the game and ponder upon it, the deeper meaning of
the game in which the child with sincerity engages, this way your understanding is not vulgar and you preserve
the parenting eye that sees much more than the child and it’s toy, but in a blink of an eye you see the future of
the child, it’s potential, the woes and happiness it will go through, the depths and shallowness it will experience,
all the hidden unknowns that are also apparent to a keen eye in the child’s innocent game. Otherwise Fuomo,
would you, full of impression and overswayed by it not fall to your knees in front of a little spirit that you would
see or that would influence you? Stand upright, revere as a strong sage!

Fuomo:
With upright arms, drawing orbs and spheres around my body, sealed with sacred seals, circling, circling, re-
vering Starry Heavens, I adore the whole, bowing with great humility to the Mother of the Stars, smiling at the
smallest of nature spirits, not flinching before giants of shadows, and so be it, if the world would fall apart, I
would stand proud in reverence and like a monument focus all the Divine motions through myself!

Peripsol:
In silence and focused force you will find it well better than with shows of youthful folly, but courageous in
words, be courageous in daring and commitment to participate in the cosmic expression.

Dialogue XVI - on the Natures of Planets
In which the parties describe the possibilities of describing planetary natures and it’s relation to human receivers,
as well as becoming a small luminary oneself.

Fuomo:
I would like to expose Al-Qabisi’s (d. 967) understanding of planetary natures, and combine it with the scant
knowledge of secret passageways and tunnels that arise from the revolutions of natures and motions of lumi-
naries and open door-ways to many worlds, domains, both of the Solar System and Starry worlds. For it seems
that natures tend to mix, and even lunar cycles are tainted to various extent by a planet that colors it. Similarly,
I will assume that not only there are seven spheres of the Solar System, but there are fourteen given the ancient
tradition, of higher and lower octaves, with the addition of Uranus, Neptune and Pluto before the Oort belt. I
dare not to pursue a full exposition of Al-Qabisi’s knowledge as I am not a keen astrologer, and according to
the development of science and that of astrology one needs to read with a keen eye and measure against one’s
experiences what truth might there be in his words, moreover, what in the light of modern knowledge we may
select to omit, what ponder about, and what to discard. For the sake of the task, only the nature’s of planets in
the humans’ eye and experience are to be described. It does not capture the whole of planetary natures, nor the
properties of their mixing, nor their natures’ revolutions, it merely delineates what humans, including myself
have discovered when entering in relation with the given planetary nature’s motions. As for the Sun, our Lord,
it indicates natures, spirit, science, intellect, perfection. It distributes it’s rays equally on every other. Moon in
accord with the nature of other planets has many arms, it is busying itself with initiation, purification of the
24
soul, holiness, the beatific coldness with splendid tranquility and rest, as judged by the spirits and souls liv-
ing there. The properties focus differently depending on rising, full-moon and waning. Saturn is considered
malefic, and is an age of the old wise sage, I wondered whether this aspect is not only linked with the lower
octaves of this planet and it is indeed benefic in the higher octave in most unforeseen of ways. Thus acting as
a wise teacher that severes superficial business and attachments for each age of the human being, if one decid-
edly matures according to his age, for a right of a child to play is different than that of a senator to perform
his business according to age, duties and responsibilities. It is cold and dry in character and indicates melan-
choly, thus various people of young age captured by pain and suffering, or sensitive people who are prone to
be melancholic if hurt also exhibit Saturnian traits by the law of learning, causality, and drawing from life’s
experiences that solidified constitute how they approach the world and what is their way of thinking. Profun-
dity of thought and much silence, a solitary way, yet loyal towards friends and these causes that are deemed
worthy enough to pursue, as well as the beliefs one exhibits and the Deities and forces one is loyal towards. In
humans it exhibits power and firmness, Earthly causes, estates, supervision of activities, intelligence, boldness,
toil, arrogance, and causes of death; A Saturnian nature by inclination, nature, life’s experiences, or birth when
hurt or when it’s patience is torn leans towards vile and evil things, cruelty, maliciousness, therefore it needs
to aspire to things of Ethos and Intellect and strive to defeat what is symbolic of the heavy lead, and transform
the lead into gold though continuous engagements of alchemical endeavors that harness the harm, overcome
it and with strength and wit take the substance of harm and refine it towards the better, nobler, stronger. With
great fortitude it settles itself in these traits of the paternal wiseman and a refined seeress. Great risks appear
if the nature turns vile, including vicious murders, great good appears if the nature overcomes, great wis-
dom, benevolence and force. Jupiter is considered benefic, and indicates adolescence to middle Age, Al-Qabisi
writes that it indicates spiritual soul, life, trustworthiness, jurisprudence, patience, truth, toleration, fine and
outstanding matters, toleration, and potence, Joie de vivre, the sphere is noble, kingly, worthy and refined. Sci-
ence, intellect and vision are thriving in this sphere. Now of Mars, this planet governs the age between youth
and adolescence, indicating tyranny, bloodshed, leadership of armies, hasting, inconstancy, shamelessness,
journeying, in accounting for young age it accounts for foolishness. It also resembles endurance, agreement
and deceit, vanity, arrogance, stubbornness, harshness, ingratitude, sharpness and quickness in all matters,
easily drawing swords in matters. As for Venus tranquility of mind towards everyone generosity, friendliness,
passionate love, flirtatious behavior, temples and houses of worship, all forms of arts. Of temperaments, jok-
ing, excitement, having fun, friendship, association, craving for entertainment and sexual intercourse. Greed,
friendliness and desire are its lot. Amiability, adornments, various sexualities. Regarding Mercury, it busies
itself with divinity, messages, knowledge of the Divine things, it indicates youth and the time of being raised. It
governs public address, rhetoric, activities of arts and science in regard to the Divine and the Philosophical Sun.

Peripsol:
Even if you studied the natures of the planets and relied on tales of the past, you would not capture each
one of them according to what your language allows. Depending on how you see them, they may indeed
see you, although natures are indeed at work and the task of making a map of their inclinations is a good
endeavor. The number of rays in-between these planets and thus mixing of their natures as received on
Earth, embedded in a stellar environment and spheres of archons of these and other world-systems we ar-
rive at quite a gargantuan task, yet wholly noble. Not willing to cast doubt on your work, move closer to
Providence by imagining you are a small luminary, which others influence, and as they revolve around
you, you are putting yourself onto an upward motion towards the Starry Heavens, as harmonies synchro-
nize though opposites of all these forces and inclinations. By looking within you find spiritual alchemical
gold, that grows in-between nigredo and albedo through various stages, by looking without you see spheres
and their motions, and moving your intellect through the Sun into the magnificent fire of infinity, you find
yourself in the fields of gold that you refine within, with all imperfections burned away into nothingness.

25
Dialogue XVII - On Death, Transmigration of Souls and the gift of Ankh
In which parties discuss exposure to Death, ethereal dead, law of preservation, assisting the dead, the making of
Ankh, and the fallibility of Fuomo’s interpretations

Fuomo:
Recalling all instances of death as witnessed in my life, one shot man, some stabbed corpse, our civilization is
well shielded from any notion of Thanathos. Assisting my beloved grandmother on her way out, I waited till the
blood sinked to the back of her lifeless body, when she passed away. Most unfortunate, then I was not equipped
enough to dispatch her to higher worlds. Reminiscent of all instances of the forms of death that I’ve seen with
Second Sight as a modern Epopteion it seems that our land is governed by countless tribes of the dead. Yet,
Peripsol, when I relate to death, would I call families of spirits and Heavens dead? They are not living in the
sense of many, yet they are more alive than I am, just like you Peripsol are full of life, yet do not possess an ani-
mal body like I do. Should we limit the knowledge of the dead only to these who are separated from life, yet ex-
ist in death, as different from these who lived, yet live again in the ancient doctrine of Bios, Thanathos, Bios, life
into death into life, transmigration, metempsychoses, birth and re-birth into animal bodies and etheral ones?
Being a victim of my sorrow, and exhaustion I have attempted suicide some years ago, consecrating myself and
commending to my Deities. I survived. Later, in the Egyptian Papyri “A man who was tired with life” his soul
advices him to overcome and live, as if aggression directed towards oneself would lead to some anomaly in
which the consciousness extinguishes itself. I did not take my life again since there, perhaps forewarned, per-
haps defiant in the light of what I survived so far. Later, how to differentiate the shadows that are of daimonic
origin from the shades of the dead and the auric souls of the dead, as well as their aethyric bodies. I have seen
many types and genus of the dead amongst their multivaried tribes, different from one another, some of them
clustered by type, is thus every element of the soul emanating as a storehouse these characteristics to which it
related in life? How to differentiate an essence from it’s lack, a shell from the fullness of it’s being?

Peripsol:
Nothing is lost in nature, and humans wrongly assume that seeing only the body, the consciousness, senses,
mind and feeling is immediately cut with the death of the brain. For not only one soul, but many functional
souls, each with a different substance may remain in various states and their own live-hood, integrated as one,
or separated as broken mirrors and unconscious in relation to each other. Although they may be seen as sepa-
rate composites and mixtures, this is merely a delineation, for most of them have their basis in life thus they are
biopneumatic, while some may origin from past life or completely aetheric, or from different substances thus
pneumatogeneric.

Fuomo:
So if a shell of a mind is captured in suffering, and the heart in sorrow, do we identify with these living - or
not - yet suffering shells, or do we deal with them like some necromants assume useful, but unliving shells of
the dead that may be used for their purpose? Or is it exploiting what lives and feels? If shades and skia of the
dead are intelligently responding to and in gestures, and the Egyptian priesthoods of Anubis invoked deceased
priests and people to question them in great esteem and respect to divulge secrets and consult them in the af-
fairs of the living: for often the shades of the dead knew more about many things than the living, not bound by
space, and often with greater prophetic insight into time.

Peripsol:
I will not converse with you on issues of necromancy, but if you see suffering how do you relate? If an animal
suffers and you are moved, and if the Eleusis priesthoods relieved the suffering of skia, eidola and shades of the
deceased through offerings of melikraton and incense and appealed to psychopomps and Deities to appease the
continuously growing army of the dead, if Du Fu, a Chinese poet mentioned that the lake of Koko Nor, where
warriors wondered and ghosts wailed unburied with their apparitions seen by travelers. If the Hindis and Bud-
dhists made offerings to the dead to release them from the foggy white hells of wailing and thirst, then how do
you imagine abusing these dead would do any good?

Fuomo:
26
Rightly so, but then we would have to assume that the world is continuously growing in a countless army of
the dead since times that rites that enabled their passages were forbidden, destroyed, censored, or forgotten,
a rather gloomy affair that would expose the world as more populated with the dead than the living, making
Earth truly a living graveyard! I see manifestations of the dead through the living when the veils get thinner,
but it is hard to believe…

Peripsol:
Hush, not a word, the business of Palin Hikousi, these who travel from light into darkness, and from darkness
into light is also to bring hope and lift up these manifold ghosts and skia. There is hope for the unfortunate
ones.

Fuomo:
I remember an eidolon dissolving on the wind, a tall shadow of a suffered man, that turned into all colors of a
rainbow before finally dispersing into the thin air

Peripsol:
He shattered the chains. For his shadow was nothing but captured light of the soul, that densely wrapped itself
around it.

Fuomo:
As you please so, I will hush on the topic. Let me move to the Divine mysteries. For if I understand correctly,
the gift of immortality descends from heavens and its substance are figments of a refined godhead that is de-
veloped through simultaneous engagements of life. The balance and harmony is to be developed within. From
a coarse and uncouth material one cannot sublimate the God-body, yet from these fragments of awe and sur-
passing rapture, of understanding and mercy, of longing and greatness, of all nobility and strength of character,
in defiance to unrighteous and ignoble things, protesting and rebelling to ignorance and malice obscuring
truth and worthy things. Thus even if for an instance of our life we rectify such high feelings by countless al-
chemical motions of our mind, emotions, Intellect and Feeling, whether in insanity, obsessions, high severity
and most withdrawn of thoughts that nevertheless climb to the Heavens like falcons, not all can be enlisted and
named although many are the names of the God-body, God-head and Divinity, many a splendid-illumined
Sons and Daughters, that these instances are felt as a cross upon our bodies, on the Solar Plexus where the belt
of immortality crosses, on the left and right lung when golden-bodied spheres revolve and around the head,
as if crowning with a halo. And thus here the Gods carve out refinements of every moment deemed worthy,
that combine in most beautiful proportions construing a godbody that the spirit of the mortal inhabits after
being translated - from a mortal human being - into an angel or a Deity, upon which all impurities and coarse
things of Earth are left to Arachne’s snares and burned behind into nought. Thus understanding placed in the
right lung, mercy and benevolence in the left, and Intellectual enterprises that crown many a wonderful things
with wreaths of laurels and a solar halo encircling the head for a while, thus preserve all these instances as if
accumulating into a splendor worthy of a new God. Thus it seems that the Heavens need constant companions
in work and expression of the cosmic order, and when they notice substance to work in they toil endlessly
until this substance is reformed into gold, with the participation of the willful artifex and princepsa. On that,
I believe the work of Theion Ergon and Theurgy relies upon, and all holy paths that are linking mortals to the
Divine seal them with the Magoi equilateral crosses upon the heart, forehead, solar plexus, lungs, generative
points, and in-between the eyebrows where consciousness of a star sublimates and rotates, a focus point of all
other forces of a mortal, wherein the will if not obscured resides with the immortalized name. Thus Death is
conquered, and genius thrives!

Peripsol:
Your doctrine is incomplete and oft flawed, but as you know I may not reveal what you don’t intuit or cognize
on your own, the treasuries are revealed, but the interpretations of these sights, sensations and experiences are
verily merely yours. You are and I are one, although separate, you cannot capture my perfection but a mere
trace that your mortal mind is capable of, and thus you toiling writer, godspeed and solve your mystery.

z
Dialogue XVIII - On Via Romana
In which parties discuss the Virtues of the Romans

Fuomo:
Guided and guarded by many ancient thoughts that assisted my relief, taken out of debilitating conditions of
lackluster meaninglessness. Indebted to books written by masters of their times, and these insights of silver that
were timeless, inasmuch as the human race may relate to them. For a book is a representative face of the author,
yet the author cannot be reduced to his books, sometimes a book overgrows the author and is more excelled
than the author himself, sometimes it is the other way around - in which case we either deal with an excellent
man or woman or a mediocre book at best.

Peripsol:
Learning to thread upon the paths of masters and mistresses, you take your own wayward signs after matura-
tion and thus harnessing the former way pioneering and paving the way for your inheritors, enriched by your
own mental caligraphy, thought syntax, cognitive style and an arsenal of ideas to inspire further, so that they
build on you and others likewise hopefully - contributing to this blooming.

Fuomo:
That is my will my holy daimon to inspire others to great and splendid things, to convey unearthly experiences
in aesthetical form for the knowledgeable and acceptable to the hesitant, morewise to deflect the ignorant and
the boorish, least it might be torn apart and my life’s blood spat upon by them who would not comprehend
nor stand a day of my past heroic stances. Now that the dust has settled, and violators withdrawn belittled, to
best of my ability, I may write further. Allow thus to expose the Via Romana of which acquaintance made me
stand defiant and in this conversation I would inquire, oh Peripsol, what are your thoughts on the particular
values and virtues that Romans so cherished. In my delirium of insanity I was salvaged at first by Meditations
by the stoic Beast of God, Auriol Thrion, Marcus Aurelius, whose mighty House of Ausel was greatly honored
by one of the greatest Emperors of Rome. Remembering great beneficience that these memoirs and reflections
granted my tired still living soul and ordering my madness-obsessed mind, soothing my insanity as I directed
my spiritual eye to the mighty sky in thanks for this work. I mus admit without boasting or vain pride that the
Saturnian Emperor visited me in spirit years later. Together we stood with wreaths of laurels on my head, a toga
of ingenious golden-silver light wrapped around my body and a dignified, noble soul taking my mind and body
commanding with its eyes utmost splendor, formerly armies, reforms, governance of outreaching Provinces
of Rome, philosophy, beloved people of his and now visiting a committed humble son of Earth and star with
a fatherly sight and soothing compassion and wonder of temperate and perfectly self-contained character and
unwavering nature awarded virtue and excellence.

Peripsol:
To give justice one of his loyal soldiers visited you the very next day.

Fuomo:
We ate a hearty meal, tough, war-hardened mind, yea coarse in a soldierly way. If I was visited by Emperor’s
spirit, than by justice one of his soldiers did, and I found him astute in a boar-like way, inasmuch as my sense of
mind and feeling did interpret correctly. Continuing these adventuresome stories of mine I find myself obliged
to discuss these virtues that Roman citizenry aspired to.

Peripsol:
Please do expose how you understand the Via Romana, you seem to be pleased with the ideals exposed hereby.

Fuomo:
At first let me expose the virtue of Auctoritas, which is fashioned out of mercurial quicksilver into a light feath-
er of steel. It is the crown of maturity in which one’s life’s experiences are finding a strong resolution, it matures
with time, insight, wisdom and discernment, reason and finds itself in a paternal and maternal way of viewing
the society. Too, it is directed outward towards the invisible worlds. It is the inner force of persuasion based on
28
confidence in one’s years, and an inner force of conviction that what one relied upon, whether stances, beliefs,
or methods of interaction with the world proved to be sharp and strong, that effectuated despite any incursions
by idiotes (gr. Unwise), or other forces of ignorance, darkness and vileness, stood strong as fortresses against
them and opened their gates to these from whom one learned in discernment of their wisdom and knowledge
and to whom one conveyed the learning, according to will and need. For a sage, it is the strength of his inner
truth, for a senator, it is a social position built by merit and service, for a scholar, it is the fruition of his works,
and reputation. For only the disgraced lose the sense of authority and fall, but charismatic authority is true
Auctoritas, the commanding that emerges from the depth of one’s genii, this flame of motive, deed and act that
may be humiliated but never extinguished, save for the silencing when such is the need, or weakened by age
and illness.

Peripsol:
Curious exposition, yet without other virtues, of what use is this true or perceived Auctoritas that you speak
about? Obviously it cannot do without other virtues, otherwise it falls into disarray and soon crumbles like a
temple without colonnades?

Fuomo:
I see Peripsol that your voice now speaks Providential truth, now is inquisitive, now is somewhat malicious,
now helpful. I know that my mind speaks many a voices, but let me rely on my sense to detect any form of mis-
chief in metamorphoses and transmigration, as we continue this conversation. When my Solar Angel departs
for a while, I will talk with you Boer on the ethos and moral philosophy of the ancient times, and with all due
respect to the goes and spirits of Greece and others let us talk.

Boer:
For a mortal, much younger than our ancient daimonic races, wittily outrun the designs, a familiar is dis-
patched, converse with an ancient friend.

Fuomo: Salutations thus to your crowns and princes and other kindred, I will trouble you no more.

Ombo:
Sir, let us converse.

Fuomo:
Comitas was that virtue that made people take everything in good humor, instructive, benevolent, or of kill-
ing wit that was taken with respect by both parties, or led to an outright drawing of swords if wrong words
were spoken at wrong places and amongst parties prone to have angered individuals attending. In the seventh
book of Macrobius’ Saturnalia, re-splendid to repeat what Eustathius narrated about ill treatment:”Besides
invective - Greek psogos - and calumny - diabole - there are two Greek terms - loidoria and skomma - perhaps
straightforwardly insulting reproach, whereas skomma I would almost say is an oblique sort of jibe, since it’s
often concealed by a deceptive or urbane veneer, so that it sounds like one thing though you hear it as another.”
Thus remembering the friendly manner in which it is better to joke with courtesy and openness, that indeed
leads to Clementia, mercy, inner tranquility and harmonious balance, it is the forgiveness that finds no error,
the ‘Amor Vincit Omnia’ of the great Virgil, it is mercy in judisprudence, when dealing with an enemy after
we are victorious over him and in personal doings when dealing with troublesome people, tightly knit with
silence and turning a blind eye to all sorts of little misdoings that base people often smuggle into everyday life
thinking they are cunningly escaping notice of more experienced foxes. Then let Dignitas not escape mention,
self-esteem built not on flawed or false enterprises, but true pride, that should not be confused with bombastic
indulgence. Is a lion proud? Self-contained, the pride is evident in nature of lion-like people, their pride may
not be hurt, for it relies on foundations of their nature, in excil they shine, in banishment they nurture it hidden
within. Ability to withdraw pride in humility means no false pride is present, yet dignity or the sum of one’s
achievements and a codex that a person follows growing into one’s spine is not alike to honor - the latter may be
destroyed and ruined by a single scoundrel, we may be slandered and lose good repute by the hand of a group
of such mongrels. Dignity emanates honor, but when the later has no name, dignity stays. Dignity may be slan-
29
dered, ridiculed, yet it is upright it shines, when it is bent by humiliating circumstances, it returns to itself when
the situations passes, as if no loss would be endured. It is closely tied with Firmitas, determination, strength of
intent and the unbent mind, ability to fare the course until the end, to follow the given way-point, meaning,
aim with motivation. Firmitas is also a way of dealing with enemies, for if the cause is good and invites attacks
and violence, to stand still and bite one’s way through obstacles is a praiseworthy enterprise. It should not be
confused with stubbornness that is determined in ill, unwise stances, what is stubborn may be changed, but
if we deal with stubborn vileness that attacks our firmness, then it is time to draw swords and dispose of such
idiots or change company if we may.

Ombo:
Must I say that you are stubborn in your enterprises, do you feel illumined by your conversations, do you know
the beginnings and ends? Although it is a fine elucidation, perfectly suited for modern times, there must be a
broad audience you’re writing for?

Fuomo:
Despite your wise mockery, you vivid spirit I perform a Faustian work that pretends to be redemptive in a Pro-
methean way. Conscious of that a small person studying my books, cherishing the lost treasures of intellect I
am, no more, no more. The gardens I nourish are my to cherish, but let others have a stroll if they so will. Speak-
ing of gardens, Frugalitas, economy of being, thriftiness, simplicity without being overly miserable, that uses
one’s possessions in according to their usefulness and need in one’s life. For according to wealth one applies his
resources, when rich being generous as a philantrope not seeking anything else but contributing to good af-
fairs, or overly expending as some that acquired new fortunes, that are a thorn in poor man’s eye, as the former
spends at one place what the latter bleeds with his sweat out throughout his family’s life. Yea, when gifted with
moderate resources, too in well-balanced way we carry ourselves with proper measures to proper needs. Then
gravitas, a Saturnian trait of responsibility and precision, seriousness of commitment and not shirking the du-
ties, it is an engaging stance of applying oneself to good aims and endeavors.

Ombo:
And how do you expect to judge whether an aim or an endeavor is good, if hell is paved with such great inten-
tions and deed?

Fuomo:
Here let rely on the Letters of Iamblich, that even the greatest of natures turning to evil turn corrupt and awful,
and even the greatest of enterprises may turn to catastrophy if the roots are not right.

Ombo:
Yet observing this world it seems that petty people convinced their endeavors are monoliths of human achieve-
ment are building a house of cards.

Fuomo:
Even more thus the flaws of this house of cards is seen when it collapses, for when inflated enterprises, false
schemes are hidden and grow, eventually time destroys them. People of character see and observe, if seeing
that they can change nothing, they commit to the swift change of times in the future, even if they long part
with life, perchance what they create flourishes later, or perishes with time as the times they attempted to by-
pass, but that is a question of fate and chance. This virtue, Honestas is an image of sincerity with the world
without guile or hidden motifs, that one needs not to hide much, for the things he nurtures and that constitute
his life speak for each other and united, homogeneous transparent natures that are strong and open with the
Gods - Veritas! why should they resign to some hideous schemes? In that Humanitas, humaneness, sublimity
of thought and dealings, education and culture as among hellenes (cultured people), science also contributes to
the open dealings with humans and Gods, for when you encounter a vile man, be the judge, it is better to hide
things, and reveal them only to people guided by similar things. Yet, we do not thwart our nature, we merely
reveal what is necessary, better to keep silent than to lie, better to be withdrawn and stern than to exhibit un-
worthy behaviors amongst varied companies, emulating their behaviors - such a masquerade risks losing our
30
own nature and replacing it with that of the bad company! Now further, Industria, of which the noble bee is
an example, Macrobius has it that we should imitate bees, “wandering about, sampling the flowers, to arrange
whatever we’ve gathered, distributing it among the honeycomb’s cells and by blending in the peculiar quality of
their own spirit they transform the diverse kinds of nectar into a single taste”. That is the meaning of Industria
perfectly suited to the human societies. Pietas is a profound feeling of respect towards the order and tradition,
both political (polis) and religious, it is alike to sacrifice for things good, and furthering things worthy. Here
Servius Suplicius has recorded that “Religious scruple” [religio] is the term attached to something that a certain
holiness makes remote and apart from us, as though the term were derived from “to leave behind” [relinquere],
as “reverence” [caerimonia” is derived from “to be in want of ” [carere]; Relegere [to review/recount] or religare
[to bind/constrain]. All these related terms is to elevate things considered sacred, along with tradition and this
full-nectared virtues that are most noble, in proper relation to them, for when they become common, all too
tamed - they lose all their value. Hence the symbol becomes a subject from whence it easily is torn apart and
destroyed. Thus it was once said that the one who takes symbols of others under command is his master, thus
defending one’s symbols is a question of preserving an identity, or sacralising that which one holds sacred to
respect it and protect it from being thieved or damaged. Thus if an enemy attempts to take advantage of you,
shatter his symbols, if he advances, find protection under your seals. In tolerance, we respect each others sym-
bols as diverse as cultures and civilization, but may one move against another the symbols, including language
- a once sacred set of symbols, becomes a tool of waging war.

Ombo:
Paganus, people of the cross moved against you, that is why you loathe them? Yet they too defend and attack
with symbols they hold worthy.

Fuomo:
True, yet in intolerance they moved against my symbols, thus I mixed theirs symbols with mud, and portrayed
them as swine that swine in a mud. Was it not the same what great Giordano Bruno did? With greater discourse,
more caution, greater finesse, but same-like passion! That is a case of Salubritas, of wholeness, that should not
be broken, a certain healthy impulse of the mind, body and souls. Prudentia is a lady of reason, foresight and
wisdom, it is giving as the rhythm and dictum to follow, a simple man may be prudent, but unsophisticated, a
person generous in character may be sophisticated but foolish, yet dare not test the prudence of a patient man
forever, least he turns into your blood-written enemy!

Ombo: How may you incorporate these virtues you speak about, I observed you and you are flawed.

Fuomo: I don’t aim for perfection, or being made of stone of virtue, but aspirations and acting in accord, if they
are honest and understood with reason - thus perfect the nature, or make it whole, in other words - holy, sanc-
tified as the symbols we spoke about. Benjamin Franklin had a method of correcting himself and assessing his
progress, amending what was less than right, and furthering the good within his character. Such introspection
with reminiscence is indeed a great tool. I see that Peripsol arrived, Ombo I shall not banish you but ask you
politely to return to your realm.

Ombo:
Farewell!

Peripsol:
I’ve heard your conversation from afar, The Buddhists realized thus: One chained by a golden chain of virtue,
the other the iron chain of vice, yet it is better to be liberated from a golden chain then to fall under the sway
of cold iron fetters of a slave.

Fuomo:
Rightly so, better perish nobly with dignity, may Voluspia reward silence of what was endured, than give way
to vice that as vile things of poison not only our minds and hearts but oft carry the disease to others - it should
be checked and fiercely combated within.
31
Dialogue XIX - The Stones of Li
In which Fuomo narrates a story to his love

They’ve seen each other only three times this year, and it was already well into July, he called her before she
went to sleep.

Fuomo:
Would you like to listen to a fairy-tale before dreams carry you away?

Elghona:
Please do, I’m all ears

Fuomo:
In the days of the old, there was a kingdom called Li. Amongst the mountains and rivers, rich valleys and for-
ests, it was well protected from any invasion. Though unfriendly eyes were observing its riches and envious of
the prominence and virtues of their people – none was troubled by their attacks, for all was out of reach for
evils that ever dreamed of ruining the happiness of the kingdom of Li. The ministers, the army and the people
lived well organized, thriving in virtue and excellence, whenever the smallest of theirs suffered some grievance,
he was relieved by advices from sages, whenever one suffered from hunger, he was helped by his neighbors.
Justice ruled in the kingdom, and whenever people had a grievance or a petty affair deemed inappropriate, the
punishments were small and gentle, and restored order quickly, with the wrongdoers reformed and participat-
ing in the good of the whole even more.
In the middle of the kingdom there was a stone palace, surrounded by four temples in the mountains. The four
temples were training sages, teachers, ministers, men and women of excellence, two temples were training fe-
males, two temples were training males. The stone palace was the center of government, from which mounted
horseman regularly were dispatched to survey the kingdom, and to bring news from the people. There was an
emperor and and empress living in the stone palace in the center of the kingdom – as was common knowledge.
They were said to give commands to the Council of the Wise. People praised them at hearts, but never seen
them, ministers and wisemen praised them amongst people, but rarely said a word about them.
The order lasted for centuries – so they say, until a kingdom close to the country of Li decided to attack the rich
and wise kingdom. The armies of Li resolutely swept away the invader, but amongst them there was a diplomat
and a spy. Upon defeat the diplomat agreed with the spy that the latter will observe the Empress and the Em-
peror and report anything he sees or hears. The diplomat arrived at the county of four temples and each time
he wanted to see the rulers, the ministers said:

“-They do not grant audience to anyone, talk with us.”

He insisted, but was told off all the time.
Meanwhile the spy managed to pass through guards and lurking into the stone chamber of the stone palace
he wanted to spy on the Emperor and the Empress. But the mighty hall was empty, there were just two stone
figures. One of a male in stone, the latter of a female in stone, all beautifully carved. There was not a hint of any
life in the stone chamber, the door were sealed and as he pried through the little whole in the roof.
He reported back to the diplomat:

-”It’s all a lie, there is no Emperor, there is no Empress, people of Li are governed by vicious lies of ministers
and deceitful sages”.

The diplomat begun talking with the people, who disbelieved and mocked him, that their beloved rulers are
non-existent, or are stones at most. Yet, there was one boy who cried and believed him, the rumors begun to
spread, soon the ministers and sages needed to accede, and communicated this fact to the people. They admit-
ted that they have governed them to the best of the intents of an ancient sage to set immortal virtue in place of
the living, so that all look up to these who cannot change, like stone, that themselves are governed by sacred-
ness of Providence of the Yellow King and Queen of Heavens.
z
This order lasted for centuries, and for centuries sacred, it granted longevity of beauty, peace and virtue to the
people. The people grieved, some believing that in truth the Emperor and Empress were assassinated, others
that in fact it was a lie.
Soon, internal strife begun, justice was banished from the land, petty crimes turned into awful crimes, wise
people becried the times and said that evil daimons have inflicted this upon the land.
Meanwhile, the wretched diplomat and the spy reported to their kingdom that the armies can gather once
more. They conquered the once-great land of Li, exposed the statues of the Empress and Emperor to the people
and smashed them to pieces.
Since then, no great happiness visited the land, the decay of the transient, the disorder and order of change,
people told stories centuries later, some telling of beautiful times when the stone statues lived, and governed
the land, others of lordship of the Gods over the land of Li.
But never again were such Golden Times on Earth as under the guardianship of the Council of the Wise, and
the Stone Emperorship.
It was only said that when the stones were shattered, beautiful orchards started to grow, even nowadays, though
discovered only by people who resembled the people of Li.

Sleep well now, my love.

z
z
z