REMEMBRANCE

A PRACTICAL APPROACH TO ANCIENT TRADITIONS FOR THE DRACONIAN INITIAND

COMPILED BY
DAEMON DARKHAN INDRAPUTRA
LATIVM VETVS, 2015
Index
Foreword..................................................................................................................................... 2
General principles ....................................................................................................................... 3
Tantra, Kashmir Śivaism, Trika and Abhinavagupta .................................................................... 4
Śakta tantrism and the Mahavidyā ............................................................................................... 8
Before the Left Hand Path? the Mahabharata............................................................................... 9
The Mahabharata in practice: a Chepang ritual .......................................................................... 11
South Siberian Turks and their shamanic tradition ..................................................................... 13
Conclusions............................................................................................................................... 13

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Foreword
Remembrance is a voice calling from beyond time and space. It is a voice an initiand can hear only
when he/she has deleted every aesthetical approach to spirituality. It is a voice which is impossible
to ignore. It is a voice asking to follow a path which is different in many ways, for it will not be
compliant with modern esotericism and/or occultism, nor with modern-day witchcraft and neo-
paganism. Does this voice fit into the draconian path of initiation? Yes, it does, but at certain
conditions that should be fulfilled in the initiand, and that can be different from initiand to initiand.
Remembrance is a call. It is a call you can answer to or you cannot: there’s no compromise, no
middle way.
There’s no romanticism, nor pathetic slush-heart-and-flower approach in Remembrance.
Remembrance is just duty and absolute obedience to your soul.

Daemon Darkhan Indraputra

Dies Natalis Solis Invicti, MMXV
Lativm Vetvs

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General principles
Modern esotericism is generally based on a syncretic approach and un-historical and un-realistic
misunderstandings. A good example of this can be found in Erik Hornung’s The secret lore of
Egypt, in which the famous Egyptologist explain in detail how contemporary era esotericism is
mostly a fantasy version of the real Egyptian religion and cults.
Of course, a spiritual approach is not necessarily compliant with – so to say – the approach of the
history of religions or cultural anthropology. On the other hand, a mere syncretism is different from
a more serious approach based on the comparative methodology. A serious initiatory path can of
course be based on the latter, but here the intention and the idea is rather the opposite: to approach a
specific tradition for what it is/was, trying to reach its core without the formal aid of different
religious/symbolical pattern. Such an idea can be understood only if the initiand feel a deep
connection between his/her soul and the specific tradition and doesn’t need any other support other
than the means, symbols and deities of that system. Which means, literally, to avoid any
comparison in theory and practice. As an example, there’s no “Kali as Lilith”, there’s only Kali in
her tantric system and having such a comparison means, literally, to insult the deity and
consequently to break the connection with the energetic core of the system. There are no mixed
formulas, nor mixed invocation and deities. Here the way is in its original shape and symbolic
reality.
All this means the initiand should approach the chosen tradition with a flexible and pragmatic
mentality: rituals can be changed because we are in 2015, energies cannot; to have a ritual fire like
in Vedic India can be avoided, while using only the Vedic pantheon is necessary. In such cases the
initiand should always understand the difference between a technique and a traditional system of
beliefs: in example, shamanism is a technique, while the Buriati shamanism is a specific system
based on the very same technique, which includes a specific pantheon, too; on the other hand,
Chepang shamanism use the same technique with the Hindu pantheon and system.
In this document different systems will be presented, both in their complex reality or sometimes as
a single working. They are presented as examples of Remembrance, or workings and thought
emerged from the deep love and connection with a specific tradition that goes beyond the concepts
of time and space.
Love and Respect for such traditional beliefs are the pivotal qualities every initiand should have to
approach a tradition. If you believe that a tradition is a mere mean to achieve something (being it
“illumination”, “liberation” or “apotheosis”), you are simply missing the most important point.

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Apart from all this, all the traditional beliefs have one focus in common, which is a different
approach toward duality. Mainly, all these systems are polytheistic or henotheistic. Such words
mean something not merely connected with the number of deities, but with the main mental,
psychological and spiritual frame of those believing in the system. As magisterially demonstrated
by Eliade’s Mephistopheles and the androgyne, polytheistic systems have a different perception of
dualities such as darkness-light, night-day and evil-good. While working with traditional beliefs, the
initiand should avoid completely and absolutely the typical polarity-related and aesthetical
mindframe of monotheism from which he/she come from. If the initiand will approach these system
thinking about them in terms of “darkness” and “light”, “dark gods” and alike, then he/she will
obtain nothing more than a narcissistic aesthetical experience.

Tantra, Kashmir Śivaism, Trika and Abhinavagupta

May the glorious god Dakshinamurti (Abhinavagupta), who is an incarnation of Siva protect us! Out of his deep
compassion he has taken a new bodily form and come to Kashmir. He sits in the middle of a garden of grapes, inside a
pavilion made of crystal and filled with beautiful paintings. The room smells wonderful because of flower garlands,
incense sticks and oil lamps. Its walls are smeared with sandal paste and other such things. The room is constantly
resounding with musical instruments, with songs and with dancing. There are crowds of Yoginis and realized beings,
siddhas with magic powers. It is equipped with a golden seat from which pearls are hanging. It has a soft awning
(talima) stretched over it (as a canopy). Abhinavagupta is attended by all his numerous students, with Ksemaraja at
their head, who are writing down everything he says. To his side stand two women, partners in Tantric rites, who hold
in one hand a jug of wine, sivarasa, and a box full of betel rolls, and in the other hand a lotus and a citron.
Abhinavagupta has his eyes trembling in ecstasy. In the middle of his forehead is a conspicuous tilaka made of ashes.
He has a rudraksa bead hanging from his ear. His long hair is held by a garland of flowers. He has a long beard and
golden (reddish-brown) skin; his neck is dark with shining yaksapank powder. His upavita string is hanging down loose
from his neck. He wears a silken cloth as a dhoti as white as moonbeams, and he sits in the yogic position known as
virasana. One hand is held on his knee holding a rosary with his fingers clearly making the sign (mudra) that signifies
his knowledge of the highest Siva. He plays on his resonating lute with the tips of his quivering fingers of his lotus-like
left hand.
(Dhyanasloka in adoration of the Guru Yoginibhu Abhinavagupta, by Madhuraja)

Tantric traditions are today’s most misunderstood systems: partly because of the complexity, partly
because of misguided interpretations such as the ones by Osho or by some western “yoga” teachers.
The latter interpretations are called neotantrism in opposition to the therm tantrism that generally
includes more traditional systems, such as śivaism, śakta traditions and some vaiśnava ones (last,
but not least, some Buddhist too). Nonetheless, tantrism remain a general western therm defining
belief/philosophical systems not necessarily connected. On a general remark, it is assessed tantric

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systems involve an inclusive belief in which reality is based on a male-female polarity reproduced
at all levels of existence, where the female one represents energy, dynamism, movement, while the
male one stands for vision, will, equilibrium and such.
It’s hard to assess where these traditions and concepts came from, but it is generally believed the
more “philosophical” pillar came directly from Kashmir during the Indian middle ages. There,
around the XI century, the most reknowed author and master was Abhinavagupta, who left some of
the most precious tantric manuals and text we still have today. Among them, the Light of the
Tantras and the Essence of the Tantras, not to mention his comments to other texts. The Light of the
Tantras, or Tantrāloka (not yet completely translated in English, there’s only a complete version in
Italian), is a full manual with crossreferences to different Tantras, written as a literally help-text to
students and gurus alike, even if, as every other Tantric text, the necessity and the importance of the
Guru to guide the initiand is stressed up. Nonetheless, Abhinavagupta clearly states that initiation
without a Guru is still possible in rare occasions. Thus the text remain a real treasure to initiand
looking for practical hints and exercises, and the very effort of reading it often is an initiatory work
in itself. In it, the author put all of his knowledge about the different tantric schools he was part of:
the Spanda, the Kula, the Krama and the Pratyabhijñā. These are not codified philosophical
institution such as western philosophical school, rather they are different point of views and
pragmatic approaches to the very same metaphysical sphere, mixing and merging together. The
Spanda (movement, vibration) was the school focusing on the concept of dynamism and energy at
the base of the very existence of the cosmos. The Krama, and the later Kula, were the schools
focusing mainly on the same energy in the form of the Kalīs and goddesses representing the
different dimensions of existence (generally identified in twelve Kalīs). The Pratyabhijñā was less
practical and more philosophical and in some ways it was the conceptual basis of all of previous
ones, focusing on the recognition of absolute monism and identity with the divine principle.
On a practical level, Abhinavagupta recognizes different means, such as rituals, yogic techniques,
meditations and, more than everything else, a specific metaphysical or ritualistic approach to daily
life, which is typical of Kashmir śivaism, derived form the Spanda school, which says the Spanda is
the perfect vibration inbetween two thoughts, or the perfect vibration which is attainable only
through emotions and actions. Thus, this specific principle refuse at all the tendencies of other
traditions in demonizing mundane life. This doesn’t mean an initiand can do everything without
consequences. Abhinavagupta is surprisingly clear in condemning false tantric gurus recommending
sex and drugs consumption with the excuse of tantric teachings. Rather, obtaining spiritual gains

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from mundane experience is the result of an extreme and uncompromising effort based on the will
of understanding the cosmos and real and uncompromising love for the absolute spirit (Śiva).
On a practical level, this is obtained by the development of the relationship between the
madhyacakra and the anucakras: the first is generally centered in the chest, such as a different
dimension of the hṛdayacakra (chakra of the heart), and represents the center of the soul and its
vibrating fire, while the anucakras are the senses in a wider meaning, like receptive chakras
connecting the madhyacakra to all of our sensations, emotions and actions. Developing the capacity
of dedicating all of these sensations, actions and emotions to the very center of our being is one of
the main practical spiritual concept of this tradition.
Cakras in this tradition is quite different from the most reknown systems such as the one of the Śiva
Saṃhitā or the Haṭhayoga Pradīpikā. Here the cakras are more “spiritual” and without proper
physical connection. In fact, if a hierarchical chart of
spiritual means should be drawn in the Tantrāloka,
physical means like sadanas and other physical
exercises are superficially mentioned, while greater
importance is given to breathing and to symbolical
meditations and actions. Also, Kashmir śivaism is
based upon a system of only five proper cakras and
one superior point, as showed in the picture. Here
we can see that the first cakra, Mūlabhūmi, is a
triangle (trikona) including the generally known
cakra of Svadhisthana. The points of the triangle
represents the different breathing energies, Udana,
Prana and Apana, or Fire, Sun and Moon. When the
trikona in Mūlabhūmi point upwards, spiritual
development is granted. When it points downwards,
mundane development is granted. The Nābhicakra
represents the energetic center of the self, from which the main ten nādī or energetic lines start. The
already mentioned hṛdayacakra is assessed as the most important cakra in this system, since it’s in
it that the initiand can develop the anandaśakti or power of bliss, which is the main mean to the
ocean of kula or ocean of bliss. It’s in the center of the Self, the heart, that the identity with Śiva is
attained. The latest two cakras work mainly as the traditional cakras, while in this system there are
the dvādaśānta, three specific points standing on the head (internal), above the head (cosmic) and

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 approximately in front of the mouth (external) where the
different breathings meet outside of the body. These
points are pivotal to develop different conceptions of the
self and its connection with the outside world (external
dvādaśānta) with the universe in its ultimate reality
(cosmic dvādaśānta) and the spiritual dimension (internal
dvādaśānta). All the cakras should be opened and
activated to reach a communication between the inner
spiritual dimension represented by the madhyacakra and
the mundane and metaphysical experiences. Thus, these
cakras are something you should learn to “feel” more
than symbolically represent them such as traditional ones
in the satcakra system.
Trika is the name Abhinavagupta gave generally to the
merged systems he expressed. It means “triad” and it is
based upon the main symbol of Śiva, the triśūla or
trident, representing the three main powers/states of the
energy: Para (the supreme), Parapara (the supreme-lowest)
and Apara (the lowest). These three goddesses also
resembles the main three states of counsciousness as Abheda
(non duality), Bhedabheda (duality – non duality) and Bheda
(duality). The reality of the Trika is symbolized by the
triśūlabijamandalam, which is the main meditative gate to
access the different states/energies expressed by the
goddesses, with the bigger lotus in the center representing
the heart and the madhyacakra, while the three smaller lotuses on the trident points represent the
three goddesses as expressed in the previous picture.
The goddess Para is generally described as the supreme power, white brilliant and with three eyes,
adorned with a crescent moon, seated often in a moon with a necklace made of pearls, while
pouring the sacred nectar into the skull of the initiand. Her role is to destroy duality. The goddess
Parapara is instead red, with three eyes, a trident and a skull-rod. Adorned with snakes, she stirs
violently her tongue, showing her canine teeths with wrath. Drunk, she swallows the space and she

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is adorned with scorpions, too. She dress a lotus formed by severed human hands and severed
corpses.
The most important mantra in the tradition described by Abhinavagupta is the one of the Heart,
which represents in its three moments the three points of the Trika. The mantra is sauḥ and it is
generally repeated 27 times: 5 times focusing on the head, 5 on the mouth, 5 on the heart, 5 on the
genitals, 5 on the whole body, 5 times focusing on the energy going from the head to the genitals, 5
on the way back. It is chanted 27 times to allow the initiand to multiply it (27-54-108 as standard).

Śakta tantrism and the Mahavidyā

Compared with the previous system, the śakta current is different in focus and means. Where the
Trika is more meditative, the śakta is more ritualistic. While the first focus on Śiva, the latter focus
on Śakti. Some claims the
latter is generally more
“violent” in its approaches,
but then someone probably
doesn’t know the Krama-
side of the Trika, which
literally based on the concept
of possession by the
goddess. By the way, as yet
stated, the Śakta current
focuses on the goddess Kālī and her different forms. One particularly effective form is the ten
goddesses (dasa Mahavidyās), where the term in itself can be also translated as the (ten) great
knowledge(s). These ten are: Kali, Tara, Tripura Sundari, Bhuvaneshvari, Bhairavi, Chinnamasta,
Dhumavati, Bagalamukhi, Matangi, Kamala. Sometimes the list can differ, but mainly it is
assessed the adoration of each goddess give the initiand the knowledge of a specific side of the
śakti. This adoration is based upon the concept of bhakti, absolute devotion and love to the deity.
Without it, achievement is impossible. Beside the traditional puja (ritual), which is sometimes quite
complex for western initiand to accomplish in their houses and small ritual places, the easiest way
to work with such deities is to adapt smaller working patterns to the initiand’s daily life. Such can
be, for example, the daily recitation of the mantra of the deity and the meditation upon her yantra. I
personally started for example with 216 mantras per day for 50 consecutive days, meditating
everyday on the yantra, too, but younger initiands can use smaller quantities such as 27 or 54

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repetitions per day. Just remember that you’re not an hymanalyan monk, which means you have to
adapt your practice to your life, such is the way of the tantras: to integrate spirituality through
mundane life, avoiding corruption of both.
There’s no particular order to start with the Mahavidyās. Sometimes you work two years with just
one and then you start with a second. Sometimes you can use three of them as a progressive pattern.
There’s no perfect recipe: it is a matter of inspiration and, more then anything else, bhakti.
Here are the specific mantras for them. Consider that often such mantras can differ from text to text.
The following came from two texts, the Mantramahāṇava and the Mantramahodadhi, transliterated
for English pronounce.
Kali: kreem kreem kreem hreem hreem hum hum hum dakshine kaalinke kreem kreem kreem hreem
hreem hum hum svaha.
Tara: om hreem treem hum phat.
Tripura Sundari: sreem hreem kleem aeem sauh om hreem ka e ee la hreem ha sa ka ha la hreem
sa ka la hreem sauh aeem kleem hreem sreem.
Bhuvanesvari: aeem hreem sreem.
Chinnamasta: sreem hreem kleem aeem vajravairocaye hum hum phat svaha.
Bhairavi: hasaeem hasakarm hasaeem.
Dhumavati: dhum dhum dhumavati svaha.
Bagalamukhi: om hleem bagalamukhi sarvadusanam vacam mukham padam stambhaya jihvam
kilaya buhhim vinasaya hleem om svaha.
Matangi: om hreem aim sreem namo bhagavati ucchistacandali srimantagesvari
sarvajanavamsakari svaha.
Kamala: sreem.

Before the Left Hand Path? the Mahabharata

The modern concept of Left Hand Path was born with the Tantras. Did an heterodox spirituality

existed before the Tantras? An initiand should always ask him/herself why he/she needs and

heterodox spirituality. Many would probably answer that of course every heterodox spirituality is

superior to orthodox religions/spiritual belief, so it adapts better to their quest for knowledge. The

often untold hardcore truth is that heterodox spirituality is more fascinating in a time in which an

always demanding humanity needs identities and “fillers” of wasted and empty personalities.

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Heterodox spirituality in general, and Left Hand Path in particular, are like heterodox cultures such

has musical subculture and alike: they attract problematic individuals with the primary focus on

their necessity of filling their identities with something giving their ego the sensation of being

unique, different, superior in some ways. This means that generally the 95% of the individuals

engaged in heterodox spirituality are there for the wrong motive, which means they are not there for

a quest for knowledge based on a “call” or, better, for the love and inspiration of knowledge. No,

they are there just for their individual needs. Which is not necessarily, it must be clear, a bad thing:

it can be of course a first step nonetheless, but it can be just the first. One, simply, should move on.

By the way, the fact that heterodox spirituality are superior is not that true. It can be relatively true

if you think on the fact that heterodox spirituality is for the few, while orthodox religions are for

the many. Are orthodox religions bad? If you think they are, then you have no cue in spirituality. If

you think that sometimes orthodox religions can drive mankind on the wrong way, then you are

probably right, but you should remember that members of heterodox spiritual sects sometimes

behaved worse. Then you should ask yourself why you should be among the few. The point is that

the spiritual choice should be based on a serene analysis of yourself, your aspiration and inspiration.

Being among the few is not a right: it is a demanding duty, this is something that the wanna-be-

heterodox-magician never take in account. So, why talking about this? Because this is one of the

main lessons of the Mahabharata.

What is the Mahabharata? It is the longest indoeuropean-rooted poem, which means 100.000 verses

(slokas), that can be roughly translated as the Iliad plus the Odissey multiplied seven times. Is it an

epic poem? Yes it is, but it is more, too. The Mahabharata is sometimes called the encyclopedia of

Hinduism, since it contains the instruction for the whole life of an Hindu. And I would say, not only

for the Hindu, since its teaching are to be referred as universal. Many initiands knows a part of the

Mahabharata, the Bhagavadgita, which is the part where the God Kriśna teaches the prince Arjuna.

Nonetheless, the Gita is only a small part (700 verses) of a huge work entirely dedicated to

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spirituality, using the description of the war between the Pandava brothers and the Kaurava.

Reading constantly the Mahabharata is an initiatory act in itself (even if you have to read it in

abridged versions, since the last English translation is from approximately one century ago) that can

teach initiatory truths hard to find elsewhere. It contains myth, prayers and hymns that will help the

initiand practice and analysis of daily conduct and life. The Mahabharata is a divine work in itself.

If you are receptive enough, you will feel a deep emotion leading you to tears: there you will find

yourself in true spirituality and there you understand the unavoidable connection between the

mundane life and the spiritual sphere which is at the very foundation of the Tantras, too. There you

understand a very simple yet brutal truth: to be an initiand, you should become a Man/Woman in

your real life, otherwise you are going to fail in the spiritual one, too.

The Mahabharata in practice: a Chepang ritual

Chepang people are one of the smallest ethnic group in today’s Nepal, numbering around 50

thousands. The Chepang were nomadic people untile a few generations ago and nowadays they

maintain their nomadic culture particularly in religious aspects, namely animistic, mixing specific

Hindu rituals and shamanic techniques. They live close to the Mahabharat mountain range, and the

most curious part of their culture is the fact that in their shamanic rituals they use to invoke the

heroes and episodes from the Mahabharata. Following some indications found in the records of an

Italian expedition of the early 90s lead by anthropology professor Romano Mastromattei, reenacting

a shamanic ritual on a Mahabharata episode is one of the best ways to understand its initiatory

value.

The episode used tell the story about the encounter between Yudishtira, the Pandava Prince who

have to become king, and his real father, Yama, the God of Death. Yama was hidden and used a

trick, waiting for the Pandava brothers one by one near a pool, poisoning everyone of them until

Yudishtira arrived looking for his brothers. Looking at their corpses, he asked the spirit of the pool,

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who was Yama, what happened. Then, Yama asked Yudishtira to answer some initiatory questions.

The ritual works in a very easy way:

- Everyone repeat with the Shaman the main verse of the Mahabharata, which is its root:
Yatha krishnas tato dharmo yato dharmas tato jayah (where is Kriśna, there is Dharma,
where is Dharma, there is Victory)
- Offerings to the image of the God Yama. Invocation by chanting the mantra of Yama 27
times (Om Surya puthraya Vidmahe Maha Kalaya Dhimahe Thanno Yama Prachodayath)
- While drumming, the Shaman tell the story of Yudishtira, the pool and Yama.
- Stop drumming, the Shaman tell the initiatory questions and answer: Who lets the sun
shine everyday? The power of Brahma; Who help the one in danger? Courage is the
safety of the one in danger; Thanks to which science the man become wise? It is not the
study of the holy texts that one become wise; One can become wise by attending wiser
individuals. This is the way to real wisdom; What is more protective and noble than
earth? The mother who breeds her son is more protective and noble than earth; What is
higher than the sky? The father; What is faster than the wind? The mind; What is more
faded than the dried straw? A heart overwhelmed by pain; What help who walk?
Education; Who accompany a man in death? Only Dharma accompany a lonely man in
death; What is happiness? Happiness is the result of a good conduct; What is the thing
that, if abandoned, make a man loveable by everyone else? Pride; What is the thing
that, if you lose it, make you happy? Wrath; What is the thing that, if you lose it, make
you rich? Desire; What make a Brahmin? His birth, the conduct or the education? Not
his birth, nor the science. His conduct make him what he is.
- The Shaman lead the journey still in front of the pool, where the initiands can ask the God
Yama a question. Then, the Shaman close the ritual with the last question of Yama to
Yudisthtira: What is the greatest wonder of this world? Every day mankind sees creatures
departing for the reign of Yama; nonetheless those who stand believe to live forever. This is
really the greatest wonder.
- The Shaman call back the initiands and close the ritual repeating the root verse of the
Mahabharata as in the opening.

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South Siberian Turks and their shamanic tradition
Many tribes and ethnic groups crowded the Siberian territory since a long time. Before the
suppression operated by the regime of Stalin, many of these tribes still used to follow the shamanic
traditions of the old days, rooting back to the pre-christian era, probably. At today, just a few real
shamans survived but we can still manage to obtain records of the old traditions, recorded by CCCP
anthropologists in the 50s. Some of them are still in Russian only, but some have been translated in
Italian and English. The shamanic cosmos of these tribes is not that complex, and can be generally
divided in heavenly and subterranean spirits, invoked alike to obtain protection, victory, custody,
safekeeping and care against diseases, both for a single individual or the whole community. One of
the most interesting traditions is the one of the south Siberian Turks and their concept of
underground world, based on nine levels with relative gates and spirits. The God-King of the
underground is Erlik Khan (sometimes Arlik Qan). Every level/gate is dominated by one of his
sons, such as Arka Solton (9th), Tamir Qan (7th), Yalbaq Tamir Yarindu (3rd), Qaras Qam (4th), Kos
Qara (5th), Qaqir Qam (1 st); Such spirits are extremely dangerous but powerful, described as “cruel
kings riding black horses”, “western black spirit”, “destroyer of souls”, “raider of human skulls”,
“dark thoughts nourisher and inspirator of evil actions”, “you with black eyes, riding a black horse
and holding the black sword and the black spear”, etc.
These spirits are generally invoked during winter to protect the clan/tribe and to avoid diseases,
using animal offerings and blood. Nonetheless, the shamanic journey into the underground region,
together with the twin journey to the heavenly spheres, is probably the most important part of the
initiatory path of a Shaman.

Conclusions
The aim of this short text was not to give specific practical instructions, but to give a glimpse of
inspiration to younger initiands. Many times I’ve been asked by younger people questions such as
“I don’t like such traditions, should I work with it?”. There are thousands of spiritual traditions and
religions on this earth. Personally, I generally don’t trust the so-called paradigm-shifting,
syncretism such as the crowleyan one, since they all derive from a new age approach that bring
people to think “everything is the same, so I can call the deity as I prefer”. Perhaps it’s a mere
matter of personal taste, but my personal experience brought me to think that going deeper into a
specific tradition without mixing it with something else can give an initiand a much deeper
experience. Not least, it can be more satisfying not only from a spiritual but from an intellectual
point of view, too. Not mentioning the psychological aspect: following a tradition often means to

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follow specific rules and at the same time to know when you have to create something on your own,
such as recreating a ritual having just some glimpses of the original, while a syncretic/new age
approach often, too often, means to do whatever you want, pretending to have results.
Perhaps the point is that I prefer to respect cultures and religious beliefs for what they are, without
mixing them. But, in the end, the most important thing is that some initiands can work better, on the
draconian path, with the premises and the approach of Remembrance.

Ho Drakon, Ho Megas!

DDI/AV

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