Personality Change:

The destruction of the sacred, the creation of the ecstatic

By October (Daimonion)
This document is intended to be read from the beginning to the end. Each technique described is done so both in terms of an overarching metaphor and in relation to previously described techniques.

Form>destruction>chaos>construction>form>destr uction>chaos>construction>form>destruction>cha os>construction>form>destruction>chaos

Forget who you were Why struggle to adjust who you were, when you have the capacity to create who you will be? We are bound by our internal narrative. Our individual stories of who we have been, should be, and can be determine, to a great extent, the boundaries of our perception and action. When an individual is completely identified with (strongly believes in) his story, attempts at selfimprovement which require behaviors alien to its protagonist are likely to be painstakingly slow. In the self-help and seduction communities, much effort is wasted upon the attempt to deconstruct the success of naturals and winners into individual behaviors. The underlying assumption of many is that such individual behaviors are right and are effective in producing the desired results, while the old behaviors being replaced are wrong. There is a tendency to believe that an answer can be found to, what they believe to be, the questions of seduction and success. This linear, analytical attitude is not conducive to rapid personality change; the gradual changes that can occur by use of this method usually do so within the plotlines of the individuals singular story of who they are. Metaphorically, (and please do not interpret this as a hypothesis on the empirical realities of the human condition) the narrative, or personality, is a form. It is a structure. Little can be done to alter a structure that has already been completed. In order to build a palace where a church is standing, would it be effective to build around the church? No. It would be better to first tear down the church. Ground must be cleared for a new structure to be created. Destruction, and then chaos, must precede the construction of an entirely new form. Much of the change attempted by individuals in the self-help and seduction communities, and recommended by their respective gurus, involves a misguided attempt to build around and inside of the pre-established church of the personality. Their efforts are equivalent to replacing the rotting church with a glorious palace brick-by-brick. Havent they heard of dynamite? You may well have lived your whole life in your church. You might even be a devout monk. Are you a true believer in the dogmas of your religion of personality? Perhaps you worship the Angels and Demons of your individual mythology of identity? This document is a manual of heretical techniques designed to undermine the authority of your personal religion. It will show you the way out the church of who you have been. It will give you directions to other structures; to other personality forms. You can spend as much time in them as you like, and study their layout in as much detail as is helpful to you. When you return to

your old church, you will be armed with explosives, knowledgeable in the methods of various schools of human architecture, and prepared to build the palace of your self-created identity.

Method 1: Introduction

Act. Decide that you are going to play the role of being a slightly different person. This is method acting applied to daily experience of the world. Decide what personality you would like to experiment with, and then pretend to be that person in every way. With time, you will start to feel as if you really are the person who you were originally pretending to be. Fake it till you make it. Experiment: try speaking in a different accent for a few hours. Notice how speaking with the accent feels during the first few minutes, and how it feels just before the end of the experiment. For the purpose of illustration, imagine that you wanted to know how an arrogant person experienced the world. Using this method, you begin by convincing yourself that you are an arrogant person. You fill your head with thoughts about being arrogant. Internally repeating I am an arrogant person to yourself, and believing this statement as far as possible, will go a long way. Think of the arrogant things you have done before, and of any arrogant attitudes/thoughts/behaviors you have exhibited in the past. View the world in an arrogant way. In terms of our original metaphor, construct a new story for yourself. Believe that arrogance is in your primary nature. Adopt a life-story of an arrogant you. Other-than-conscious parts of your mind will, shortly, provide everything that you need to be your new self. I am *not* describing the NLP technique known as affirmation. This is acting. You must pay *full* attention to this process. This is not long-term belief change or gradual inner work. This is playing a new role, HERE and NOW. Allow some time alone to become your new self. Once you feel somewhat comfortable being arrogant, go and be arrogant around other people. What would an arrogant person say? Say that. How would an arrogant person react? React like that. How would an arrogant person be perceived? Be perceived like that. Allow the fact that youre playing a role relieve any pressure and discomfort. *You* are not eliciting these reactions; youre just taking on the role of somebody who does! Its like playing an arrogant character in a play.

If you receive reactions that you perceive to be negative, realise that people are not reacting to any innate aspect of who you truly are. If you receive reactions that you perceive to be positive, realise that people are not reacting to any innate aspect of who you truly are. If you feel scared or uncomfortable, realise that you are merely experiencing stage-fright. As time passes you will become more comfortable, as in the accent experiment. You will begin to feel like the arrogant person who you have been pretending to be. Experiment with your altered identity. Play around. Explore the boundaries of your new personality. How does it feel being arrogant? How can you now dress, think, believe, speak, understand, make love, or even *live* differently? After you stop playing this arrogant character, youll slowly revert to the character that you used to play. Depending on how much effort and time you put into being arrogant, your personality will be slightly more dynamic than it was before. If you really enjoyed being arrogant, why not play that role indefinitely? The process is the same for whatever new role you would like to play. How would you like to know what being a joyful, pessimistic, optimistic, compassionate, good-looking, ugly, witty, boring, happy, aloof, or sexy character felt like? Take as much time as you like; you can play your new roles for just a few minutes or for a whole lifetime.

Method 1: Contextualisation This manuals aim is to provide you with techniques which allow you to manipulate and discard your personal narratives at will. The focus of this manual is experiential and experimental. Any theory presented here is linguistic metaphor provided to allow the new student to assign these techniques a temporary part in his current narrative. The student is encouraged to progressively discard all theory presented in this manual as his conspiracies to sabotage his old identity become progressively more fruitful. Create your own theories, your own storiesdiscard mine. This manuals nature is one of desecration. Listen carefully, for what follows is a sacred truth: Change occurs rapidly when past forms are discarded. Instead of trying to patch up and repair the rotting church of your assigned identity, simply leave. Leave the safe confines; ignore the warnings of the preacher that is your superego; go and explore. Your soul is beautiful and diverse. Have you taken the time to appreciate its full beauty?

It can feel frightening and lonely to leave behind the structure and repetition that constitutes the inherited, singular personality (narrative). This is the pain of self-forgetting and selfcreation. To take on a radically new form you must fist pass through the chaos of no-form. Form>destruction>chaos>construction>form. To experiment with an altered personality in an environment and social setting adapted to dealing with your old personality is likely to cause anxiety. While a degree of anxiety is necessary for most growth, excessive discomfort is likely to inhibit exploratory attempts at selfdetermination. Consequently, finding unfamiliar environments may be helpful. One way to achieve this is travel. Another is participating in new activities or attending venues in which you are not well known, and in which your old-self will not be missed or expected. As the serious student will discover through experience, maintaining an unexpected personality in the presence of an old associate, friend, or family member is invaluable in strengthening willpower and destroying the idea of the normal self as the more real self. As you experiment with this technique, you will realise that the verbal character descriptions of natural or successful men offered by gurus are lame in comparison to the resources which your own brain can provide you with, if you allow it to. Instead of changing consequential and minute behavioral details in an attempt to redirect your singular narrative, you are, using this method, assuming an alternate narrative and allowing your other-than-conscious mind to fill in the blanks. By changing the fundamental role you play on the stage of life, you are allowing the other-than-conscious mind to aid you in ways which it could not under the tyranny of the singular-narrative; new behaviors and attitudes, unthinkable to your old self, will be available to you.

Method 1: Intermediate Application Henceforth, it will be assumed that the reader has experimented with Method 1s basic application, as presented in the introduction. Given the readers experience, less explanation is needed. Explore, experiment, create your own self-directed program of personality change. A further application of Method 1: 1. Ideology/Opinion Change: Which opinions really piss you off? Are you an Atheist? Try living as a literalist Christian for 3 days. Are you a Christian? Experiment with Thelema for 666 minutes. Terrified of the New World Order? Spend a week as an enthusiastic supporter of globalization. A Libertarian? Experiment with bigoted conservatism.

The basic application of this technique deals with the willed manipulation and dissolution of specific attitudes and traits. The Intermediate application deals with the willed manipulation and dissolution of viewpoints. The advanced application will deal with the willed manipulation and dissolution of the entire identity. In order for the full potential of this technique to be realised, conceptual correctness must be sacrificed in favor of flexibility of personality. The singular narrative inherited during childhood is, however correct it may seem, a limitation upon the potential range of the individuals experience. This work aims to give the reader the ability to be wrong, and to delight in being so. Unchosen dedication to the correct and the accurate is a straight jacket.

Method 1: Advanced Application There are many ways to apply method 1, and the reader is encouraged to create his own experiments in self-forgetting. An example of an advanced application, which I am currently practicing, follows. This example may also be helpful in understanding the dynamics of the more basic applications of Method 1: Credit: Inspired by Christopher S. Hyatt.
(ThePlace.bz User Journals Thread Multiple Personalities, by Daimonion) Multiple Personalities I am undertaking to transform myself from 1 person into 22. Throughout the next year, I will emulate 22 different personalities. For each personality, I will give myself 1 week of rest and preparation and 1 week of ''acting as if until the pretense begins to feel real''. Which of the 22 pre-prepared personalities I am to emulate will be decided 'randomly' at the start of each 2 week cycle. I will emulate each new personality by something akin to method acting. I ''fake it 'till I make it''. First, I consciously consider ''what would 'X' personality do'', but later I start to automatically act as 'X' personality would. The expression of each personality, of course, will be determined to an extent by who 'I' have been in my life so far. Throughout the year, though, I hope to expand the boundaries of 'I' far beyond where they lay now. Each personality is designed to represent archetypal aspects of human experience. Each personality is based upon the characteristics of 1 of the 22 Trump cards of the Tarot. (Post 2) I am working with the 22 Tarot Trump Cards. I meditate with the relevant card in front of me, carry it in my pocket when moving, lay it out in front of or besides me when I'm still, and sleep with it under my pillow . I find a picture of the card and set it as my desktop background and create a large mind-map about the symbolism of the

card, which I then pin up in front of the space where I work/write/read. I also focus some of my image-streaming sessions on the symbolism of the card. Once I've finished a two-week cycle, I put the card away and randomly select a new one. I've also found an effective but ambiguous hypnosis tape which I use at the start and end of every emulation week to signal ''Personality ON'' and "Personality OFF'' to myself. (Post 3) I am not attempting to achieve positive results in general, only in the context of my current identity. I have started asking these questions at regular intervals: ''Who am I?'' ''Who have I always been becoming?'' ''Who will I be?'' ''What do I see in the world?'' ''What does the world see in me?'' I now ask the ''who am I?'' etc. questions while ''integrated'' as well as while ''emulating''. This is to reinforce the habit and stop me from falling into the mindset of ''this is the real me''. After all, one of the main reasons for conducting these exercises is to increase the choice available to my ''integrated'' self. (Post 4) Quote:

Daimonion: I understand that each one of the personalities is some archetype. Where could I find these archetypes if I would be interested? First, buy a Rider-Waite and a Thoth Tarot deck. 22 of the cards in the deck are called the ''Trumps'' or Major Arcana. Each of these cards is rich with symbolism and relates, in certain interpretations, to archetypal aspects of human experience. For every card (and this is why I have assigned a week of preparation before each week of emulation) you need to research the symbolism, meanings, associations etc. The quality of information about Tarot on the internet tends to be low, so I bought several books by researchers and ''philosophers'' of the Tarot. Try to avoid the basic mystic/ fortune-teller level of interpretation; research the relationship between the Tarot and different ''occult'' schools, the intentions and philosophy of Waite, and the various opinions of different researchers. It may also be helpful to purchase alternate Tarot decks, such as the Tarot de Marseilles. For the Thoth, my preferred deck, Aleister Crowleys The Book of Thoth far surpasses any 3rd party commentaries. Using your research, you can plan out a personality that embodies/represents the archetypal aspects of the respective card. You could choose to ''become the (archetype of the) card'' as fully and accurately as possible or to create a more individual personality upon the basis of the card. For Example: I first created a large a2 mind-map about the Hierophant Card, filling in all the information I came

across from all schools of interpretation. I then created a list of 6 or 7 key works which I could quickly access when deciding what to do in any specific situation while emulating my new personality. I also created a detailed list of 10-11 personality traits which I re-read throughout the day. I linked each trait to a color/ aspect/ symbol of the card. (Post 5)

How I emulate
I meditate, and then pick a card at random. then I research everything I can about that card for 1 week. I contemplate and look at the card whenever possible. I note down all interesting research and contemplation. then I make an a2 mind-map about the meaning of each and every symbol/image/quirk on the Rider-Waite, Marseilles, and Thoth cards and about the specifics of emulation then I create a description of my personality Here is an example description (the hierophant): Quote: YOU ARE THE HIEROPHANT, and this is your true nature: 1) You are a bridge between society and higher knowledge. Your pursuit of knowledge and experience matters only as a means of bringing structured knowledge to society at large. You interpret the knowledge of the high priestess [another tarot card] and from it deduce an acceptable morality. You are of, and concerned with, this world. 2) You unite different paths and methods into a structured morality/creed. These paths are only valuable if they aid the group as a whole. Individual insights and non-verbal knowledge, on their own, are worthless. Lunar/solar, Rose/Lilly, Male/Female, Militant/Penitent/Triumphant, Macrocosm/Microcosm. 3) ORTHODOX. Accepted morality, traditions, actions OVER individuality. Conservative and structured. All expression and experience must conform to the values of your society. 4) Hierarchical. You respect hierarchy, and judge a person's message by the social position from which he expresses it. INSTITUTION OVER INNOVATION. 5) BALANCE. Never too far or too intensely. The structure of society- which is paramount- could be disrupted by such misguided and selfish individualism. 6) Asceticism. White shoes: sensual indulgence would distract you from your task of presiding over the spiritual and moral state of society. Purity and diligent self-abdication. 7) Morality. Every action must be considered and regulated in the framework of social morality. 8) Leadership. Spiritually/ ethically justified secular authority. You respect those above you, and lead those around

and below you to the truths sanctioned by those in authority. 9) RITUAL and CEREMONY take precedence over any individual whim or desire. They must be considered with the utmost respect, no matter if any individual considers them valuable or not. 10) LEARNING. All learning must pass by the hierophant class. Structured, methodical, external learning as sanctioned by the moral authorities. Patience and effort over insight and creativity.

[diagram of hierophant's cross] <---- Church triumphant: you are a teacher and leader in morality. Your sense of self stems from your position and value to society

THE SPIRITUALISATION OF MASS MAN [diagram relating to cards symbolism] KEY TRAITS: ORTHODOXY, MORALITY, HIERARCHY, GROUP IDENTITY, RITUAL, BALANCE Your heritage: Chinese Communist Party Moses Confucius Gandhi Marxist USSR

then I take this description and the 3 cards with me wherever I go. I repeat the 'key traits' to myself over and over, and judge every moment of my waking life against them. I embody them in my dress, speech, actions, conversations, world view, thoughts, emotions etc.....

Waite Tarot Symbolism Example [please note than any references to archaic Christian and metaphysical concepts made in this post are done so solely in the interest of understanding the Hierophant card. In order to emulate effectively, it is necessary that I become immersed in, and identify with, they symbolism of the card. Correctness must be sacrificed to flexibility.]

In most decks, one key is silver and one key is gold. Silver can represent a lunar/feminine/unconscious energy and gold can represent a solar/masculine/conscious energy. The circles with a cross in the middle represent earth. So the hierophant unites both of these opposing energies/forces and brings them down to the ''physical'' realm. To the hierophant, the abstract and conceptual matters only as a means of affecting change in his realm of earth. These keys can also represent the secrets to which the hierophant has access, and which his flock (congregation) can access only through him.

This is the Papal Tiara. It can be seen as representing the 3 realms over which the church supposedly has dominion, and also references the 3rd degree of freemasonry. It represents divinely sanctioned secular authority. It unites what is ''above'', in the realm of heaven, and ''below'', on the realm of earth. Thus, the wearer of the tiara possesses moral and spiritual authority. The tiara also represents mundane victory and status. The tiara is Gold, which symbolises purification in alchemy. The teeth of the tiara may represent sun-rays, which are symbols of conscious, masculine force.

The cross, like the tiara, references the 3 degrees of masonry and the 3 ''realms of the spirit''. The lowest bar: church militant (organising and directing the masses), entered apprentice (harmony with the physical and social environment). The middle bar: church penitent (realm of angels, forming minds and spirits to make them worthy of Christ), Masonic fellowcraft (refining body, mind, and spirit) The highest bar: church triumphant (realm of archangels and heaven, reward for the virtuous), master mason (elevated state of completion and serenity, a teacher) The hierarchical placement of these 3 bars, with one above and dependent upon another, signifies that raised states of being are achieved step by step, over time, in an orderly and persistent manner. Simplified: patience, effort, and learning as directed by the moral authorities.

This hand-sign is the papal benediction. Two fingers point upwards, towards heaven, and two downwards, towards earth. This represents the Hierophant's connection with the divine, and the authority which this supposed connection affords him on earth.

These are Masonic checkerboards. They can be seen as representing the Hierophant's unification of ''light'' and ''dark'' or ''good'' and ''bad'' into a structured, earthly moral creed.

One member of the hierophant's congregations is adorned with lilies, the other with roses. These represent the two paths to purification, or higher states of awareness. The golden ''Y'' on the back of their robes may be an alchemical representation of this purification. Lilly: the path of the mind. Asceticism, renunciation, purity, and attained knowledge. Also represents ''man'' or the ''microcosm''. Rose: the path of the spirit. The surrender to compassion and unconditional love. Also represents ''the divine'' or the ''macrocosm''. These two distinguish 2 styles of development or initiation. Part of the Hierophant's role is to sanction initiation, so he unites these two distinct paths to purification. He is the structure and stability which unites these paths and puts them to use in furthering the spiritual/moral state of society at large.

The white undergarments symbolise asceticism. Physical indulgence is, in this context, seen as a form of hedonistic individualism. It is therefore antithetical to the role and purpose of the Hierophant.

These black lines may be a reference to ''Vau'', the Hebrew letter which corresponds with the Hierophant. Vau means ''hook'' or ''nail'', and could be understood to signify the Hierophant's joining (or ''nailing together'') of the divine and the mundane.

The throne may be seen as referencing the Egyptian deity Osiris, who presides over initiation. Notice that the throne sits in front of blank space, in between two pillars: the initiate must pass by the hierophant, and have his approval, to reach higher states. The hierophant stands between the initiate and ''enlightenment''.

In most decks, this symbol is clearer. It is the astrological symbol: o( . The sun and the moon are joined to form the earthly realm of Taurus. Taurus is the astrological symbol which correlates with the hierophant. The arch-priest is represented by a symbol of the earthly? Yes, because the arch-priest (hierophant) is concerned with the earthly; the divine matters only as it pertains to reforming and directing the peoples/events of the earth.

The blue robe is similar to that worn by the figure in the High Priestess card. She presides over the esoteric secrets of the unconscious. The hierophant does not preside over these, but has access to them. The robe represents this access. It is covered by a bright red cape, which represents earthly action/ focus. Thus, the Hierophant interprets the secrets of the unconscious/esoteric/high priestess and forms an earthly structure and morality from them.

These pillars may separate the inside and the outside. The hierophant sits between them, determining what and who can pass between them. They form a gateway to a sacred space of mysteries, and separate the mundane and the holy.

They may, like the Rose and Lily, also represent the unification of two ostensible polarities. The lower section of each pillar is phallic. It represents potentiality and fertility At the top of each pillar is a feminine cervix/vagina symbol. Thus, two forces are, in the Hierophant card, united, giving rise to actions and events on earth. Whole-card aspects: Hierarchy: The hierophant is elevated above his congregation by his throne and the platform which it is set upon. Structure and ritual: the costumes, pillars, crown, cross, and throne together represent a structured social authority and acceptance. Each person's role is determined by his social position. (Post 5)

Example of Emulation Report (The Hierophant):

-I split emulation into two, with one period of 3 days, and another of 4 days. There was about 5 days in between the two emulation periods, due to events in my life which required *my* full attention. -Successful emulation on days 1-5. I learned much about my personality, and about the robotic and automatic way in which I have typically reacted to authority. -Taking on such a different world view allowed me to make several major breakthroughs relating to idea which are important to me. -Emulation on days 5,6, and 7 was unsuccessful. -On day 5, I experienced a very dramatic change in my behavior. I became very, very amused at life in general, and lost all concept of other people's limits. I drove a few people to tears and rage... and I couldn't help but find it hysterical. This change started with an attempt to act in a moralistic and preachy manner... and then gathered momentum and lost all relation to accurate emulation of the hierophant. -On day 6, I tried to reassert the ''hierophant personality''. This failed. I became involved in a completely-fuckingnuts argument. This tends to happen to me once every few months. I usually lose all control of myself, destroy lots of objects, and convince anybody around me at the time that I need to be psychologically sectioned. ...perhaps the most interesting result of cycle 3 is that my ''rage'' was very different on this occasion. Something conscious and in-control kicked in a minute or so after I became angry. I started being both angry and highly amused at the same time. I started wanting to calm down (which has never happened before), but the conscious part of me decided to carry on, because being angry was so funny. Being angry was hilarious. I chose to completely let go and submit to the anger, and the anger became joyful, chosen wrath. ...this conscious control might have something to do with willfully changing personality. If I can change who I am, what's a fit of anger? I burned many bridges during this cycle of emulation. I learned much about myself, and experienced a very welcome result of all the work I have been doing on myself. I'll need more practice in asserting respective adopted personalities, as certain internal/external events seem to have the power to derail emulation. I'll choose my fourth card soon.

Additional recommendation: neo-Reichian psychotherapy is a powerful system which is likely to greatly enhance the results of method 1. If interested, visit reichiantherapy.net. All techniques can be applied at home, without visiting a professional practitioner.

Method 2: Introduction Desecration of personal idols. Method 2 involves finding that which is sacred in your personal mythology, and defiling it. Given that your old self may identify with many of the moral codes which influence the laws of you home state, it is important to avoid being caught breaking any laws while using this method. -If you value mercy and compassion highly, bully somebody mercilessly. - If you find effeminate men disgusting, dress and act as one in public. - If you despise physical violence, start a fight (if a student believes that this gives him permission to permanently harm himself or another, this manual as a whole is not suitable for him) - If you hate sports watching, beer drinking, average men- watch team sports and drink beer in their company. - If vomiting revolts you, gag. - If you dislike petty drama, start a lot of it. - If you consider yourself respectful and mannered, come onto somebody who you are attracted to in a grotesquely crude way. -[fill in the blank] Consistent and varied application of method 1 will have made you familiar with your own idols. Use your own ingenuity in tearing them down. If you contemplate this issue, you will find that there are many physically harmless behaviors which repulse you. Engage in them. Overcome the limitations imposed upon you by social dogma.

Method 2: Contextualisation This method is concerned with the destruction of personal values and moral codes. By tearing down the veil erected by culture, between the self and direct experience, greater joy, spontaneity, and intuition can be established. As the form of the singular, old narrative disintegrates, the shoulds, rights, and wrongs which once chained the individual are discarded. In their place, the ecstatic HERE and NOW are experienced more directly. This method concerns, primarily, destruction of the learned, or acquired, self. It is a means for, to a certain extent, bypassing both operant conditioning and the tyranny of the superego. This is dynamite for the demolition of the church of personal dogma. This technique, if performed correctly, will cause anxiety and discomfort. Be persistent, but do not push yourself too hard or fast, as doing so is likely to result in a counter-productive rebound effect.

Method 3 Method 3 will allow you to experience an existence beyond that which you have been living in your church of identity, and will inspire you to build entirely new structures; entirely new narratives; entirely new personalities. Controlled psychedelic and dissociative drug use. Psychedelic drugs alter the fundamental rhythm of consciousnesses. Many allow perception and thought far more chaotic and beautiful than that experienced when life is lived as a singular, anthropomorphic narrative. They aid in both the destruction of old personality forms and the creation of new ones. They are a chaotic antidote to rigid patterns of perception and conceptions of human existence. Destruction>Chaos>Construction Psychedelics and dissociatives allow the informed user to directly perceive the personal narrative and, consequently, to realise that it is only a narrative, not an objective fact of life. Method 3 is powerful, and, like any powerful tool, has the capability to cause damage if misused. This does not mean that it is inherently dangerous, but it does mean that research and preparation is required for effective, somewhat controlled use. I recommend that you read:
-'The Psychedelic Experience', by Timothy Leary, Ralph Metzner, & Richard Alpert -As much as possible from Erowid.org I also recommend that these drugs are used in conjunction with techniques such as described in Method 4, so that you have a means of integrating, and learning as much as possible from, your experiences with the drugs.

There are many different drugs of this kind, and I am no expert. Drugs which may be useful: -Salvia Divinorum (legal/readily available in the UK and much of the US. Highly illegal in Australia) -Hawaiian Baby Wood Rose Seeds (Disputable legality in many countries, but readily available and very unlikely to result in legal ramifications) -LSD (Hard to find. Dont ask me about it. This is probably the optimum drug for our purpose) -Psilocybin (Illegal, but more readily available than LSD) Method 3 is best used sparingly. Two or three trips are likely to give you enough to work withto attempt to integrate into the structure of your new self- for many months.

Method 4: Contextualisation

General manipulation of Consciousness and navigation through Chapel Perilous The moment by moment control of the contents of consciousness. These techniques aid you both in destruction, by teaching you how to focus your attention more completely and intensely while utilising methods 1-3, and in construction, by allowing you a great degree of control over which aspects of your now highly dynamic, plural narrative direct your experience. These techniques also serve as a constant, a safe harbor. Proper application of methods 1-3 is likely to cause feelings of disintegration; you will believe yourself to be falling apart. Method 4 is a guiding light. It is the difference between ecstatic liberation and terrifying loss of direction. The world between one narrative and another, the time between the destruction of the church and the construction of the palace: chapel perilous. This world can be experienced as a freedom from limitation and an infinitude of ecstatic interpretations of existence, or, alternatively, as the meaningless hell underlying the lie that your life has been. After you have destroyed your church and before you have created your palace, will you be homeless, or will every building be your home? Method 4 is the ability to decide.

Method 4: Application Method 4 is any sufficiently powerful technique which aids in the ecstatic transformation of daily consciousness. Examples: -Daily meditation (30+ minutes recommended in conjunction with methods 1-3) -Standard Yogic Techniques (Especially Pranayama) [http://www.aypsite.com/MainDirectory.html is a good resource for beginning meditation and yoga] -Image Streaming (Described in Win Wengers The Einstein Factor) -Tantric Yoga -Mindfulness (as described, in different terms, in Eckhart Tolles The Power of Now)

Integration
Intense and persistent application of methods 1-4 results in a choice. You have the space, tools, and materials needed to build the palace of your new personality. You have destroyed the church of the singular narrative. You have desecrated the false idols of your personal religion. But what palace will you build? How will you, now that you have so many options, choose to live your life? What stories will you live? Which of the many interpretations of existence made available to you by methods 1-3 will you choose to be? What new form will you choose? These are, of course, questions that the individual must ask himself. Methods can be provided for the destruction and creation of forms, but nobody can tell you which forms are truly best for you. My only recommendation is that you find the creative, the beautiful, and the ecstatic within you and make it the foundation of the palace of your created self.

Final Note To any reader who applies the methods presented in this manual: Sincerely, thank you. Thank you for choosing yourself. Thank you for bringing more intelligence, joy, and creation to this world. Thank you for loving chaotic beauty enough to withstand the pain and anxiety necessary to embody it.