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Notice:
The Vampire Religion requires that all followers refrain from any and
all criminal acts as defined by their respective governments. ,
To be a Vampire, a follower of the Vampire Religion, you are
expected to behave in a responsible and adult manner within society. .
* *
The Temple of the Vampire
will excommunicate any individual who fails to do so,
* *
The Temple of the Vampire
will not be held responsible for the actions of anyone
who fails to behave in a legal and socially responsible manner.
The above statements are made not subject to our standard disclaimer
and can be relied upon as being factual and accurate.
The Vampire Priesthood Bible
Copyright © 1 989 by the Temple of the Vampire.
No portion of this book may be reproduced, stored in a retrieval system, or
transmitted, in any form or by any means, electronic, mechanical,
photocopying, recording or otherwise without the written permission of the
publisher. For information contact the Temple of the Vampire.
Published by the Temple of the Vampire,
Distributed by
Temple of the Vampire
! P.O. Box 3582
Lacey, WA 98509 U.S.A.
Internet website
www.vampiretemple.com
Cover: The Winged Skull of UR, trademark logo
of the Temple, of the Vampire.
Printed in the United States of America.
r itlfin lies &
mam
%^t %R ttxt
'pemxtg
*
i\
i ► <
•*■ JW WF"*'*' C —
Notice
res thai all followers refrain from any and
ieir respective governments. ,
rare? of the Vampire Religion, you are
xosible and adult manner within society.
izple of the Vampire
23v individual who fails to do so.
e of the Vampire
2>1e for the actions of anyone
eskJ socially responsible manner.
sfe cot subject to our standard disclaimer
xa as being factual and accurate.
^ — Priesthood Bible
% by tfce Temple of the Vampire
* rsprodoced, stored in a retrieval system, or
tnresF means, electronic, mechanical,
bsnsrise without the written permission of the
i=n conisct the Temple of the Vampire.
le of the Vampire
ibiited by
:5c of file Vampire
J .0. Box 3582
, WA 98509 VS. A
*^r
ssnet website
^mpiretemplexom
Skull oj UR, trademark logo
izp!e of the Vampire. .
United States of America
Wt\t ^tzxmxt
J^is ^Skntxml Pntl| tex
fe ^Ctfrfwg ^amutre gathers %e 3Cr
anu ti|rt6rs upan tifis accuittnf^n^ i
tmurnnes* |2iis usgrlnx airiltriis ar
te^oitd tip limitation:!* of a pi^sini
must attract tj|e attentions uf @3j:
pn&eau <3§oos. tEf|£se JMasters si :
mzb tu be Itmiteu
IGifeforce requirements far
Pampire's. tEljus, mlfen m iijt
JEtumg pamptre mifltngltf sa rti f
Etfeforre iw a cuntenirateo f lain is* £
supreme (&tfi anu assist m ifes
anu smr^j;
Metamorphosis. tEljus tip Itfeiss
a pltgljer |3efng awb, mtth amifTrrr
ilje ranks nf tl]e plnueao Ciaosu
tEljus <0rrmmnmon tn fife JRmial of
requiring iife |£tntng ^ampire to s
until tJjere Is wtf l|ape fur gg rf ilk a l.
terrur anu cuitttuu^ offering up hps. :
Mffkult, though, prn&en, Path,
l|et, fur iifuse fern djoseu tu h* g&z
alternate means tu atijtefre Comsnr
&aus frefure ilje <3f inal pburuesi., tips
tu repeal tlje pfnrkmg uf tip ^errur=
wm
•rm*(t i -Yf*-^*
j^m^, . t .
tEife ffiezrmtmnieiatx
j^tt ^tttiBttt Jiai{| f u P&mpm t filxmmtwtttxrti
■' » n wi
»» ""^ **OIK Sl ! ,KI>'^!
■»***..r.. - « Wf» ■■ , : , , m , , , . t
MMtMtamMHr
J+ ^^ V—.V..T. I I ■■ III lllllllll I — 1 1
4 *_*V
^ '"^y^
V^r *u pfeetd i«U> tftt too*
. * jse <tap«ksd,
£3ir fEfring ptamptre gathers tije |Kfeforce from toe ifumau oref
mtb tijrioes up0w ti]is aceumutateb energy Jits pirosical ijeattij
tmprofres. JSis ps^clflt abilities are enhanceb* ^fet, to eooloe
£2Egtm0 the limitations of a pifosical bobij ttfje gibing JIampirr
must attract tije attentions of W$mz JllipJ Pa&e pisen, tlje
pitocao $!obs* tEljege jUasters of t%£ ptorlb l|aue brojmeb tijr
neeb to be Itmiteb trg ang single pimstcal boby, attb Ifafee
Htfeforce requirements far be|ronb tijnse of tffe filming
Hsmpire's, tEljns, fcrijen lit tije < Art of sacreb Comnrunlojt^ i%
loolng Jiampire milttugl|r sacrifices Ifts accumulation of
lltfeforce in a coneentrateb flofo to tffe ptnbeab, ®lfe|r accept tl|is
supreme dtft anb assist Ik tije process of l|ls Jiampirie
iRctamorpffcsis. tEIms tlje fltutng |3ampire is transmnteb Into
a Higher Jleiug anb, mitlj ronitnneb effort anb lo^alt^r, joins
iffe ranks of life JInbeab (Sobs.
CJpis (Eomtmmtorr in ti|o JUiiual of the (Hailing is a oioleni act
requiring tbe llwino, Pampire to exhaust his fritalito, to oifre
mrfil %r B i. „ k«f» to surMtai, in pass % Ii*» of awrtel
terror anb tmxtinm offering itp Ifis precious fCifeforce. $t is a
bifftenft, tl|oug{| profreu, Patl^.
ei t for tifose f e&r d|oseu to oe gtfrett it, tijere ifas remameb mi
alternate means to acifie&e ^mxtmuttian* Jfom, in tljese last
bays before ttfe ^inal <pfar&est, tlfis ^Itrnplt i|as btm autlforieeb
to reoeal lt|e pforking of fije JJ ecromanteion.
1
. 1 I
""^f^
f ljen tip $lampire Clods openly ruled tlfis ferortd, tlje priests
fnlm biere gibing Jlampires utilized n pljgsiral debice bilficl|
opened tl|e $late betbreen tl|je: Jkstral and pigment planes. jHost
ancient religions before ilje time of ilje ^Rebellion b^ tlje
^Renegades contained ttjese plrasical structures mitlfin tfyetr
most Ijolo inner sanctums. tElye ping's Chamber in tlje Cireat
Pyramid is owe surlj structure ml}ici| remains relatibeln intact,
st others are, brijen wntrsfeere^ bj| arrljeologisls,
misunderstood and consequently mislabeled as to tlfeir purpose.
ue snclj ts found in tl|e rwins mar |iplmra in |fpirus, u&rrere.
£|is particular ruin remains one of tlje feb? retaining a taiiten
record abailable to tlje Ijnmans mlfo fail to understand mljat
tljco read* tEfp ancient Oireek geographer, Jitrabo, taoie Ijob*
im Hit riber ^clferon ttfe Cimmerian people libed underground
in a maze of tunnels and Imnses and mj ilpir custom ueber
bentured into tlje daotigl|t* tEljese mere, of course, generational
gibing Jiampires, mifo mere in Jlampiric ^eiamorpijosis,
shunning tlje damaging thermonuclear radiation of earth's sun
nxib- conducting tlje Ijigl]est rites of $L&nwmnxtm to feed tlje
nhmb <Hods.
Wc\z %xttk • arrlfeologist, ^otiris pakaris, lurch bf tl|e
remaining records, relocated tl|e buried ruins and began a
systematic excabatiou. (JBBs permitted tljis ano assured ttjat Ijis
interpretations strayed suf Jicieutlg from tlje trutlj ia enforce tl|e
^nf unction of Jiecrertr regarding flampiric JRealito}. <3In tife
#rrat fiall of tl]is underground citjj, pakaris diseobered n Ifuge
cauldron of bronze (oxtts: polished to a mirror sfpen) bounded
an all sides b|r a railing*
fillip flaudenberg in Ifis excellent mork t$lje ^gsterg of tljr
•rarles (jUacmillan Publishing ^Lxrtxtpmxxi^ ^nc^ 10 70)
produced a close representation fa
Ips stuMes of % remaining rsssniK
reasonable inaccurate for ipmem ftc
recognized tijai tf|e ctto, mas a place t
% pilgrims mljo came to speak io
montlfs in solitude nnb oarfeness,
boobs for % pittmate Coufrorx
Cimmerian priests iretermine& life si
feioulo be leb bf torcl|ligi|t baSan &
ireat PalL tt^ere, gazing from %
rtirror cauldron, tl|eic briskes fcir.
[abe, at last, Communion,
rrt-r
Jfor % Ijumans, it mas a ptee is
iters for personal guidance hj*& :
ampires, it mas a placs
transformation* Jfor tlfe
orinking from % oark pliber of fxz
% l|uman l|erb* Jlfor tl|e mxzmd
gabemmeni as tt|e
passeo judgment to % prtesilmo^ m
%tr turn, ruleid tlje Ifnman ss
underground bjorld*
lilt is interesting to recognize bom
from l|is ^Republic is a literal
gnligljtenment for controlling % fe
imprisoned in sljadoms, are fteais
Pndead presence) mifere tbeo %u
morld (pampiric coutrol).
Wfyw last Eurasian bastion ai ses
destroyed bo % flomans foitofein
r;
^ijghipij'ljjfwi
^ **'
s smen% rnteb tljis niortb, % prists
rises uiliiztb a pl||rsical beutre fofficlf
''ht .Astral mob p%stcai planes. jHost
1 % time 0f % jEenellion kg %
*se p%sicai structures nutiftn ttjeir
ping's (Eljamher in tife dreaf
sriime fcfjirl| remains relatiwe% intact
nmuereb ho arcljeologtsts,
rurniltj misLahukh as in their *,«**.««
mins near Jrplmra in |spirns, dreece.
rins mm of tips fen* retaining a forttien
2 foJfw fail ta unberstanb fcijat
geographer, j^fraho, mrote tjom
sarian pe0|jle iiurb unbergrnnnb
h fesisjs amb Irg tfym custom neoer
. OtFSJg foCTC, of C0Ur«» mmprjT+trrM-jTf
s=sr iK 33amptrtc <pirtamnrp|fosts,
xuclcar rabialtoir of enrtk**? «»vr
tics of OIcmtmuntCTu to fceb t%^
, ^oitris JPakaris, lureb % %
±afo fht butUb ruins anb hegan a
& psrmttteb tt,« m& aBB „«& tipt lp*
fflrmtl% front tlfe trutlf to enforce tip
5£oroing Pamptr ic Jtealflo). <P« %
!trn2 ^ ***£* «pakaris Mscouereb it imge
=slts%sb to a mtrror sifeen) frotmbefr
: excellent foork Wc\z
iMislfing
jstcrg of tlje
3«c-» 1979)
pxobuceb a close representation to tlfe #lb plans brafon from
iris stnbtes of tlfe remammg reeorbs. ("(ftljese, too, mere jubgeb
reasonably inaccurate for Ifuman Ms semination). $■
recugnfeeb tl|at the cttn fcas a place of utriual Imprisonment for
the pilgrims folfo came to speak to tije Coos, pere tlfeg spent
numilp. fat soltiui* a«b tarfanw, preparing %t> ninte mtfr
imbies for t%c JSlttmate Confrontation. tKijen, fcfyen il|e
Cimmerian priests befermineb tfje supplicants foere *eabg, tljeu
fcmntb he leb ho torcifiigl|t baton tlje tmtsteb corridors to tlfe
<|>reat ^SalL tEifere* gating from tlje rails Into t%e foater-filleb
mirror raulbron, tlfetr misses mere granteb anh tffe^ ioaxttb
hmfcz? at lasi ? (&amxmxnian~
JTor tl|e ifumans^ if mas a place to brafti near tl|etr terrible
Kulers for personal guidance anh reouests* Jlfor toe flioing
|Iamptres, if mas a place of training, gromtng, tmb
transformation* JJf or tire p^n&eaa Oloos it foas a (3latema|| to tlfe
orinking from toe hark ^.toer of ^Itfe, ifye amasseo ^lifeforce of
tl|e Ifuman Ifero. £$[ax tlje ancient ftrorlo It mas tl|e man of
gooernment as tl|e ^efcreroging took tlje |Sigl|esi tribute ano
passeo fubgment ia tb\z pries tlmoh of pining Pampires rol|o, in
Iffetr turn, ruleb il|c Imman soctein from fi|etr Iftooen,
unbergrounb foorlb,
pt is interesting to recognise 1mm ^plato's ^Uegor^ of tije Caftc
from ifts J^ e F u W* c ts a literal bescription of
Snltgl|tenment for controlling tlfe foorlo. Wye Ifumans, ml|o are
tmprtsoneb in sljabofos, are eoentualln leb into tlfe light («fe
Pnbeab Presence) foJ|ere tl|eg then recognise tl|e trutlj of tljetr
faorlb (Jiampirtc control).
tHl|is last |fnrasian ibastion of semi-open Jiampiri
bestro^eb 1m ti|e ^Romans following tl|e successful
,!
Pgrrijus, ti}e king of |£pirus in 200 pjfLJL 3* &&& a
necessarg sacrifice to prepare for tije OSranb ;|tian (fbfjtetj
resulteb in ttfe rise of (Utjristianitg ) anb great tare feras taken to
besirog a© mang af tl|e recorbs as tnxxib Jbe founb bg #ur
obebieni JRoman armies, tHnbag to frisit tljese ruins requires mx
small jnurneg, ti|e simplest being to fig ^Cortl} te $&unmmxa
from ^Atljens, bg bus tn prefresa tljen nn to itje small ntllage of
PanalikL fSife site of tl|is ancient Jfeeromantrion is
approximateig four miles outsibe nf infon bg taxi atop a large,
broobing tjiil beneaiij tlfe tfjousanb-gear-nlb Jigsantine cljapeL
f gnu listen carefuitg tn ilje caretaker, gnu fcrtll recognise itjat
>wr traditions bie bscg ijarb. tElp rnins are open anb clearlg
Visible, Jiutlj is #nr past to tlfnse fintij tlje eges to see.
(Ere&img ti\t ffiztrxmumtgixm
o construct gonr onrn Jfrcromanteion mill nut require
nngtlfing efren remotelg as bifficult as tl}e constructing of tije
<ireat pgramib nor tlfe unbergrounb temple of |fpfmral %\\z
elements are simpler mirror, seat, curtains, loft? liglji anb calm-
lie speculum
historically tip "magic mirrcir" is tije Jfecromanteinn. J^wg
abeqiiatelg palistjeb surface firill bo. tttlje rubbing of ^tabbin's
lamp bras to polislf tip surface of tije ntetal for gating* JMso
gating into crgstals, brater, ink or ang sufflcientlg reffectibe
surface l|as been useb successfullg, pnfoeber, to better enable
tije experience, tlje larger tlje surface, tl|e more po&rerful life
experience in tf|e beginning* JHirrors are convenient ntxb
.«*ih> rtaikbie.
A goob sise suggested fauulb be
Crabiiionallg tffis is referreb to as %
engage its use J|a6e been also ktofim
be "% minions of jiaian" bg %
1398).
Jt'fT^
L*,a> ^ *-
ym-*
Cite seat neebs to support gonr
guar Ijeab, <A goob example of tiflts
£ritif leg rest, position % mirror so b
mirror is Ijiglf enougl| frum % £fcr
nour aian reflection, fleaue ruoin be
mirror for ttfe manifestation of tip
||£ Cfiffamfccris;
jinrrounb tije space in foljirif mm s
floor to ceiling (belnei is a goob
uoo see nothing in % mirror s
Iktmx&t ang otljer bisual bisti
cl|2nttber effect, ^inallg, position din
lorn ligljt bulb (fifteen matts is rem
*#M-«rT^-
Jt|e ^repHrallr
eparatton is ebergtlfing. Crg hj sz
normal activities anb bebote nrnzz sstss:
% ttearlfings of ttfis temple. JKs™
set for % nigl|t, gou miglft runsibsr
ilte morning, ialla^tb -bg a refc
m A i 'n i Min i *
burin^
lampire ^&n sip
timeless* Aboib ttmks anb
I 1 J 1 P^"^' »
-e.
4
/ -.
"tt" £#
*****&**&*[
■^~"~~- ■■ •■■ -:-: '-■ .:- .-: r -
pims m 2S0 jBWLy. ^t mas a
spsre for % (Irand pan (mificij
sftamif ) and great care firas taken to
records as could be found bf #nr
Isdag to irfsit tljese ruins requires no
£ being to % $fartif to ^nanninna
a£esa ifyen 0« in tlje small blllage of
: ilfis ancient JCecromantelon is
itfte of town bg taxi atop a large?
fcinsaitir^^ar-olo pf aranfine clfapel.
% caretaker, f on mill recognise tljat
A C^e ruins art open and ctearlg
bs %jse ftritb tbe ems to see.
A good size suggested mould be seberal feel mide and Ifi
3radttion*tllf lifts Is referred to as tlfe specu lum and tljose mtfo
engage its use Ifane been also knnmn as ^perularit (declared to
is B tl|e minions of J§atau H bf tlje parts ,3faculif of tEtfeologg in
Hlfe^eal
3Ije seat needs to support four bodf comfortably especially
~our ifead. <A good example of tlfis migijt be a reclining djair
znilj leg rest* position t%o mirror so ttjat tlje bottom edge of tl|e
nirror Is Ifiglf enonglf from tlje flour so tljat fou cannot see
rour omn reflection, ptabe room betmeen tlje clyatr and ilje
inirror for tlje manifestation of tl|e <3§ods to stand clear-
Btxxmmnttxtnx
;eton mill net renutre
i as % constructing of tl|e
tSempfe of JEpijf ral ©Ife
curtains, low lipbt and calm.
eml
um
-ror 15 ts life ^erromanteinn. ^nf
Mil do. tElje rubbing of ^laddin's
Ehtf of iffe metal for gating. ^Isn
, tnk or attf sufficiently reflect tbe
ssfnllg. -Mnweber, to better enable
nrface, tlje more powerful uje
iHirrnrs are conbenieni and
*"$*• ^
fUlfe Chambering ,
vxxtzvmh tlfe space in mljiclf fun sit wiilf black cfotff from
floor to ceiling (belbet is a good cijotce) suctf tljat wlfen seated
psm see nothing in tlfe mirror's surface except ti|e black*
IR&xw&b ang otlfer bisual distractions, tUlfis creates a buottf or
tifamber effect, ^inallf, position directlf beJjtnd four seat a
low ligljt bulb (fifteen featts is recommended).
Ife Preparation
reparation is eberf ttfing. ©rg to set aside a dag from four
normal activities and denote four attentions to consideration of
ibe tCeaciflngs of tljis ©emple. ,3f four planned (Hamxmxntan is
set for tlfe niglti, ^nu mtgl^t tsmmhBV a leisurelf ^unf during
ttmttitn^ followed bf a relaxed nature malk or otlfer
Iming, centering aetibitg during tlfe afternoon* ^s an
immortal pampire \smx sltould allom tJ|ts daf to bttcmt
ess. ^uoid clocks and bxt not mear four mristmatcl|.
«x*
^^^^^^™^^^Jl^ .
>
oftiube is best, J^n attitube of plagfui, restful amusement is
mljat gou tnis!} to cultibate. JMusie can be of Immense Sjelp l|ere
as welL Jfor tljis . reason please anoib nefnspapers, rabio
programs or television buring tijts time. |£et tije tarlb rotate
bg Itself for wjis bag. fCet life problems 0! tlfe mor lb take care of
%mselnes.
ijre ^Cetr0ittHniet0ti Corarratnww
"ake tffe normal precautions for $L$mxmxxtitm~ Wqz telephone
sijouib remain off % fpmk anb an assurance %t gnu foil! be
nnbisiurbeb is paramount.
%n gou enter itje eijamber gou sfyonlb be at ease nrttij nn
pressing p%stcal 0r mental issues at ijanb. 3* * s normal in
feel intense expectation, eben fear,, tomarb tlje experience about to
transpire*
ftyen gou take gour seat gou nnslj to be comfortable. ®ake care
tfyat gou mag ga*e upaxx tife mirror mitJjout straining tije eges.
^bfnst gour posture until tljts is so.
om gase into ti|e mirror mitljout trging to necessartlg see
angujiug. ^i is mucij as if gou mere simplg looking tlfrouglj a
mtnbom out across some nark scetterg in ilje bistance. Jks gou
relax gour bong mill feel Ijeaoier anb u|e ^Eifeforce fiorill tingle in
gour extremities, especiallg tlje fingertips.
ext fail! come roiling cloubs, mitlj shifting patterns of nark
anb ligljt. JMjen iff is occurs, 'gour astral eges are xtpznzb ano
gou are about to xspm tl|e Olate.
sttij ttfis mill tmxm images, oreaBiiik:
ano ba not trg to force angtljmg- C
tip experience to come*
en gou encounter tife dob gou ms^
sfrock gou bg stepping pljgsicalig far
before gou anb tlfai tlfis is not % h.
^ou expetitb f but an authentic plifsics
Cm to remain calm anb unber no dx;
nut to toucfy tlje JIubcab <§ob mife
experiences inclube entering a nssc
Mnbeab, as meil as bein^ taken sjjr
into % |lream Jiijaring of % as£s
locale.
^t is common for t%o Hubfs£t
anb to
^t ts tmportani 10 remain 1
£mmmxnwm~ W&* approacl| ^^
all, as gou are alloming gour a r ras
<iate rather tlfan to simplg let ibe 1
% usual Olonnnunion of sacrifice.
Jf tlje pnbeab <f ob chooses, tffese I
£0 responb to tD^eir
JHuatig, because gou are opeutng $
important to realise tl|at gou man
fjittij tlje mere ljuman beab. ^
keep tl|is JJecromanteion saucElis
ilorious Mnbeab dobs, not 1
7
S SU— *-
'■'["■wr*
LIP.I. I l| I
W » ».'
l^w^ffl^^^T'
Mb
usir ran be of immense Ifelp Ifere
reason please afroib nefcspaprrs, rabio
a Itaing t%tigs time, flet % morib rotate
fj± % problems of % feorib take care of
tmt \ilxxxtmxmttxm~
i^.*ons for (Ilommuniom tUlfe telepifone
%=& anb an assurance tifai oon mill be
2^-iitt ©on sl|0«lo be at ease fcritif no
:3Kfsl issues at If anb. <3It is normal to
. afeas fear, iofoarb tlfe experience about to
_J;
pas fof sl| to be comfortable. Sake rare
%e mirror fcntlfout straining tlfe eps.
il tins is so.
w ^ ^-j-^i
r fentfjmtt trying to necessarily see
s if gott niere simplg looking ilfronglf a
* bark sreiterg in tlje bistance. Jks gow
fcssfeier anb the UtfeforcE foil! tm«ri» ?*r
u5
A.
Oitf| tips ibtU c- images, tewmlik. «* rap*, ^rmrin aim
zr& 00 not try to force amjtlfing. ©fese are mere slfabnfbs of
i» Experience to tome.
nrn - | p
■*»**
Z^ZJ,t
iSken von enconnier tlje (Hob gnu mag finb tffat pie or J^lfe foill
hark gon irg stepping plmsicallij front fife mirror into tlje spare
fore goo anb ttfaf ilfis ts not tlfe oagne^ breamlike experience
m expected but an antl|entir plmsical manifestation.
ro to remain calm anb nnber no "cirenmstance attempt id reaelf
to toueff tlfe Pnbeab (&ob nnless askeb to bo sol (3§tlfer
g^rerienees inclwbe entering a neutral bark space fcrttlf lifo
Hnbeab 3 as ftrell as being taken ilfrouglf tlfe mirror yourself
zroB tlfe Jlream JUtjaring of tlfe astral in some ber|| nnearilfl]|
* . ,„„... , f
is common for tlfe JInbeab to mobt^ to speak
anb to ioneff ^ow*
4i
is intportant to remain relaxeb to aooib aborting tlfese
Communions* Mfym approadf bspmbs upon self tontmt oboot
zsti, as f on are allowing gone accnmnlateb pifeforce to nam a
3ste ratifcr iifan to simplg let tlfe ptnbeab coxtxt to tlfe (Hailing in
nsnal (Hontmnnion of sacrifice.
3 i tlfe Pnbeab dob clfooses^ tlfese limitations foil! be set asibe,
responb to Ulljeir dnibance*
so
^inall^ because ^on are opening tlfe <5iaie to tlje astral it is
rraportant to realise tl|at oon man, &ri±l| equal ease, commune
t
=*i±l| fife mere Ijuman bz&b, Remember gour sacreb purpose anb
tep tlfis ^ecromanteton sanctifieb foitlf bebtcation to tlfe
Cilorious ^Lnbtnb dobs, not tlfe lofolo fyxnmn beab. po not
1
m
^ 1
f ■
■ 1
ill
1
1
''■
■
::H Hi
1 I
■ ■'
ill |
6
7
refect iipse others folm man attempt to crass ober, but look to tip
(Ureat ©nes to tarns bntij an expectant JparL JKgain,, bti not trg
too ijarb* fSIei it Ijappen-
Is eouull|| true mat sometimes oou bull not Iptbe a bision
but, insteub, ipar or feel Hiptr presence, ^zxhe patience,
Almost albmus, zbttt if gou unit tip chamber butij no apparent
contact, oou brill ffabe a full-blobm bisitaiiou, usually at oour
bebsibe, mitljiu tlpee bags, ^gain, repetition of attempts m
future circumstances ensures inebitable success.
e fyabe founb in tips Mextxple tijat carefully fallobung ttjese
procedures results in birect chamber experiences on ti|e first
attempt for more tipm fiftjj percent of tip members, niitif th\t
balance ijabiug Visitations briilpn tip usual iipee-bag period
e encourage ilfose of |jou ml|o Ijabe not sncceeoefr to sufficient
entact, to create anb utilise oour obm Jf erromanteion*
t fatll be &ratdjrag~
psmti
(L'ijase piifo Pabe |lisen axe Ha:
art of conscious astral projection
rrierreb to iobau, tip out'of-boou tx
31p> pampire fclpj Ijas merely bar
from Ijts bictims still lacks tip feii
aiiorbs, HHfe Pampire foljo remac
zrperienre ti|e pomer aub gloro of i
rub remains, at best, superior to k
af ti|e ^tfnfreab.
<%*
*j
l|E magical poters of tip Pmnpir
33[0ae pfl|0 Jfafre |£fsim fcrg %
fsmttatum of mggfc. Pmnptrts
rzn&mms fai?0 remain trappy
^zlic&e ttfirt % authentic pafcer of
zaefiible* 1| ei %*e paters are 1% t
4rf
■ ■ m m m '■■ nnmi i'M UM > "p Mii m i ■ "mm wnmn i nT i i i mwui » m p m » ii
' N
Aj ' I
* A' ■"\-* I »
T ^***^ n
V*¥
*x
"*.-«
.if
-.**»**:-1
'If"**" jfc
>:«.'W l ^'* l < ll ' ll Wi k
•**
t^^*i> ' i i i i>>j ii i i fe;"M: iiMw w^ftM"N*ri%j^n l ,Wt^ ,t wftfr -^^^^^. ■ i nn l i f i^ ^ i l ii^^^^r . . iii v . i ma m tim wm»m i.w i i mi ■ i wufm i , i l
EHlpn gou i|a6e gaineb tip pofe
d^sical, gon faill realise tlfat t%ei
ran offer to Qtm compared io tip ale
Hampirtc ©onbition* ®I|Ose Bffim J
^p closeb tolls of % ptmsieal bo
jiber untberse as it is* Hip 1
drasical at mill can also meet but:
^ab birectlg participate in tlfe Ipgl:
sf tl|e ^Iber JBampire dobs tOptnsa
iJrom the stanbpoint of tip
astral f liglft permits a more effirin
8
ppp
*"■ ■*!'
wwmnjmmmm*^^^^^^^^^^
OHm^m^ — — — «^ WWM — jw^¥f A * w T '» ZL tfAwyw
im sitetgrf to cross ober, but look to %
7 an expectant ireart <Again, do not iro
jaommg Hij£ J^sirai
*-e
sometimes qou brill nut Ifabe a bision
iesl Cifeir presence* |fabe
^m quit % cffamber mitif no apparent
imtt-kiafon bisitaiton, usuaiig at spur
attt^ repetition of attempts in
:ar*s inebitable success*
CTarpie ilfaf carefully follobung %se
zrrf cffamber experiences on i%s first
" " parami of tife members, britif %
miihin % usual iifree~dag period,
n fc&xs Ifafie mrt suceeefeeir to sufficient
.Is? £3ur ofim Mecromanietom
*■ "" !%.
ill he foatdfing*
iLbose pTIfo pabe Jlisen are pampires mlfo Ifabe learned ti|e
art of C0nset0us astral projection or, as it is more commonl||
referred to iodair, tife oni-of -bodf experience; tl|e #|3|IL
Hl^e pampire lolfo i|as merely learned to extract tife pifeforre
from ifis btcttms still lacks tife biial freedom ftrlftcif tife (ff$8$5i
affords* tEife pampire mlfo remains entombed in fleslf cannot
acperience life po&rer and glorg of tife full pampirtr Condition
rsh remains, at best, superior to ijumans but fbeak in life eges
rf ii|e pndead*
Zht magical pobrers oi tl|e pampire are numerous and limited
ra Clfose JUlfO <I$abe JRisen bg tife bero nature of tife astral
inundation of magic, pampires anb tljose mitif pampiric
tendencies bnfo remain trapped briiifio if|o pirosieal tmxnoi
azlfebe tifat il|e authentic pofoer of fltgtrt or sifapeclfangmg is
asssible* ^Qet tlfese pobiers are life heritage of tl|o truE pampire*
" — *mmm*>*^&bmi*mmmm^*H)H
\?
"X
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^ -"■> .<^
>^ ,rr , __■■'■"
• -u
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4 »X
- --.'■"'■*; " ,^'s
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.■^p.
V">"'|* -t\s--i~f"--7-' *'
r il&A
I.
*■ t
: *****~j#»Mk.
■ ■ ! ^¥¥^^T f
\
f/**u
S-^ 5
,..v._
Sn,« gou Ijafca B a'm^ % pater of &#k fm from tip
rliostcal, gou mill realise tljat tijere is little tip lyuman morld
rau offer to §ou compareo to tife almost infinite pleasures of tife
llamptrie Condition, 'Qllfose pUim Jfabe ^tsen ifabe risen abobe
zht closed foalls of tife pifosieal bodg and see tife bistas of tife
^sider uniberse as it is^ Mfyt pampire fefyo can leabe tife
dfmsirai at brill can also meet fentlf otlfers of ifis kind at mill
and dtreciig participate in tlje iftgifer training and camaraderie
si tife gilder pampire <Hods 'QUfemselbes.
^rom tife standpoint of tife Pampiric act itself^ tife pomer of
ral fligift permits a more efficient and intoxicating taking of
rr&.
i± ■
r.
9
y
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I
>1
5*
t%c pifeforce. lEo mount tip nig*?t skg freeb of tlje crube bteig*|t
of iJrye pljgsical anb skim efforilesslg across trees anb rooftops
unb ifjen slip silentlg into tip bebrijamber of a bietim is, %
itself, a perfect fulfillment of our nature* ^fjet taking tlfe
ifeforce in tips condition is not merely superior in pleasure*
l|e xjualitg of tip life energg taken is more refineb, more
coneeutrateb as fell as profounblg more beiectable ilfao mljat
can be obtained brlfile remaining eneaseb mitlfin tip tomb of tip
pljgsical bnbg*
Ifour astral bobg is %&u. tEJp astral Ijoibs gour personality,
gour memories, l|abits, anb inbibibualiig* HIlp astral also is
tip feeling bob^j, ^fjour emotions, anb all sensorg experience are
felt at fife tebel of tip astral, ©fe pljgsical babQ is little more
tljan a pljgsical beljicle, mueij like an ^utxmwbih foljiclj goo bribe
tljrouglj pijgsical life*
o, a
sical bobg must remnm
irorlb moclj as a mountain deafer
hxhi % cliff faall to enable Ijim m bz
safetg* Remember iljat briifpnxi a
=&uit% tip beablg lure of tip Bres
^rsonal besiruction*
3d, % astral is gour true bobg cor
i3e neeb tip pijgsical to process 3:
rkrsical tor lb murk as a btt^ ss& I
zxplore tlje ocean's bepiljs* Ifef ifp
*ris bibtng apparatus builj fjtotself*
far surbibal unberbrater just as % ;
surbibal in tip pljgsical morlb. 31
znti| l|is bibing equipment Ife fmrald
z^oipment*
o not ijoibeber ]ump to t%e conclusion tijat tip pijgsical is
totally bispensable* tffifp pljgsical bobg remains gour ancijor to
tl|e pljgsieai morlb* tWjuse JlWijo plabe JKisen eiiljer maintain
tlpir original pljgsical bobg or seize anotljer from bitjictf to
secure tljeir link to tlje pljgsical uniberse*
Jifoolislf l|uman ntgstics, Ijabe acmpttb in full tife concept tip
pubeab $lobs planteb tijat tlje pljgsical is gross, ebil anb
corrupt* ®ije ljuman religions embrace pijgsical beatlj as an
escape to ijeabenlg realms of perfect fog anb tips error serbes ttfe
intentions of tlje JJlber (Dues* Wc\t ljuman is our foob source
nnb most reorain ignorant of tip l|igl|er trutijs* <3!n l|is
ignorauce, tl|e l|uman remains tl|e perfect slabe foljo is perfect in
ttfat %b boes not see Ijis slaberg* tElje ljuman is mortal anb sljall
reotain mortal tijat (§m pinb mag remain immortaL ^ucl| is
tlje mag of things oofa anb ti|rougl|out all time*
t gou f inallg Ijabe a compleieiti
^ou £oill neber look at a pimstcai In;
"%mx brill, like a professional
peailf mill lose its sense of f malife
sf tl|e temple Heacliings mill
^rup0rtions* ^gou mill see clearli
j^THUse tl|eg are, in truttf, bnmnz
foreber more tire lurking fear *e%i
-^nn-m religionist as nturl| as :
^mystic* loo mill realize ftps* *i %
zn tips £oorlb, bging to a ben*l| feifi-
.imbful mljo l|abe tl|e cl|aoce for snrl
i3r *|abe leb tlfe ifuotans to betixfee t
3 life eberiasting* W^t fefo bum^
cjueljeb tl|e otljer fcorlbs brlfen p%s£
10
JBWBMWM** ■<"
^mmmm& m ^
![V*u
id Ufe niglft skg freeb of tlfe crnbe meiglfi
m effortlessly across trees anb roof tups
iisle life bebcl|amber 0! a bictim is, Iro
Irscitt of our nature, ^ffet taking tlfe
iicn is not merelg superior in pleasure*
1* energg taken is more refineb, more
s prnfoitnblg more belectable tlfan mlfaf
-msstiimg encssrb mltlfin tlfe tomb of i!fe
Cbe astral Ifnlbs gour personality,
t ssb Mnbibualitg. tUlfe astral also is
*E=j*ioms, anb all sens org experience are
lEzntL Che plfgsieal bobg is little more
i like an automobile mljiclj gou bribe
**••**•
ih? conclusion iljaf tlfe plfgsieal is
-2 si^sieal bobg remains your anchor to
jtss* iSto ifabe Miseu eimer maintain
tg ox sei*e another from mlfirlf to
^" j w* -
■*"*"* . *"•*•
irsl nniberse.
rs fcs&e arrepteb in foil fife coneept tlfe
irsd life plfgsieal is gross, ewtl anb
r^i^tous embrace plfgsieal beailf as an
5 of err feet jog anb tlfis error serbes tije
Gins. tflffe ijumaw is our foob sourer
•£ of t%e Iffglfer trntlfs* <3n if is
ins tije perfect slabe miro Is perfect lit
l tElfe Ifuman is mortal anb slfall
mag remain immortaL Jluclf is
zh ifprouglfont all time.
*£b, a plfgsieal bobg must remain as a base in tl|e plfgsieal
:zrrlb mucl| as a mountain climber mill Ifammer a steel stake
: irso life cliff mall to enable Ifim to boffj ascenb anb bescenb btitif
ssfefg. ^member ilfat mitlfont a plfgsieal bobg, tlfere xmt%
=±sai.ts tlfe beablg lure of tl|e Pream JiJfaring anb inevitable
^rsonal bestrnction.
*|2i, tlfe astral is gour true bobg compared to tlfe plfgsieal bobg*
\3z neeb life plfgsicat ia process anb exchange energy in tlfe
rrgstcal morlb moelj as a beep sea biber neebs a bibing suit to
explore tl|e ocean's bepibs. ^jfet tl|e biber moulb neber confuse
.-is bibtng apparatus mitlj l|imseif! Hlje bibtng suit is mtbtb
fbr surbibal unbermater fust as tlfe pl|gsical bobg is neebeb for
suxbtbal in tlfe plrosical morlb* ^f a bitter became btssattsf ieb
riiif i|is bitting equipment l|e moulb simplg replace it mitl| nem
-uipmenL
Sben ypn finally Ifabe a completelg conscious astral pvti^Btixott
32U mill neber look at a plrosica! bisb^ in tl|e same mag again.
♦fou faill, like a professional Mber, biebt it as tqx&pnwni-
3mtf\ mill lose its sense of finalitg for gou anb gour treatment
=f tlfe ®emple ®eacl|ings mill assume trulg ame~filleb
rroporttons. ^ou mill see clear Ig tlfat all mortals fear braffj
^seanse il|eg are, in trn% bammb* ^n mill bistingnisb,
fureber more tlfe lurking fear beljtnb tl|e eges of tlfe rabing
.-astan religionist as mncl| as tlje "beatlf-befging" Ifuman
zrmnstic* Ij^avi mill realise tl|at of tl|e billions mljo are all bging
en tlfis morlb, bging to a beatl| ml|tclf is total, gon are among a
„*aubful fei$Q l|abe tlfe dfance for surbibaL
zMt Ijabe hb tlfe Immans to beliebe in tljeir religions tlfat theirs
is life eberlasting* ©Ife fern bogagers amongst tlfem fairo Ifabe
t^md\eb tfyz otlfer morlbs mlfen plrostcal beatjf mas at Ifanb (mlfat
10
11
''+rt<i » l ' " iW*# "" **»»
is num calleb tije ^c?W ov near-beatlj-experience) return mitlj
tales nf tlje jiBrzam Ji>ljaring, pie Jjafre nut butljereb tn rurreci
tljem* ^i\\z ^Hnbeab (Hubs feeb nvan tlje breaming ifuman beab
mljile tljey linger in tijeir psenbu-opiate paradises, <At nnr
tjigljest JBIe are tlje snnl-eaters mtjn line nn!
IHljus ttje ljumans nzzb faitlj. ©Ijeg neeb faitlj because tijey lack
ljupe* IHljey must Ijabe faitlj in tlje religiuns fat Ijafre rreaieb fnr
tljem fnr tJjey are nnly fuub* "(UJje Ijnmans exist nnly tn serne tlje
Pnbeab* 3 n ^ ac *? ^F mnrb "mnrsjjip" originally meant "mnrk"*
tUlfe (Hreat Experiment nf JUampires cuntrnlling tlje "" Ijnman
stuck from beljinb tlje scenes Ijas bzzn marking excellently anb
sljall cnntinue tn ba sn until tlje next (Hreat JCarnest,
<3ln tlje meantime tljere is murk fur tlje fining Jiampire tn
accompli slj. pie Ijafre been promised Irg tlje ^Elber (Hobs tn be
amakeueb at beatlj anb nut left tn tlje Ijnrrnrs nf tlje slum
bestrnciiun nf tlje .©ream J^ljaring. pie Ijafre been promiseb
astral illuminatiun anb assistance in exchange fur nur loyalty
on znxtb\~ tEl^is Ijas bzzn promiseb tn all mljo serfre tlje temple
mitlj loyalty ana tljis prnmise Ijas been kept tljrnugljnut all nf
recurbeb time*
^jet Ijom can a gibing JEJampire prnfess loyalty tn tlje JHnbeab
mljen Ije Ijas nut seen IKljeir (Hlury? <3lt is true tljat in JIampiric
(Eummnniun tlje JSnbeab present ©Jjemselbes anb bram nff tlje
sacrifice nf "plifefnrre. <3H * s true tljat ©Ijnse piljo ^ane JRisen
mill malk amnngst us in pljysical bnbies nf tHJjeir rtjoosing* <3*
is true tljat tlje Elates nf jjjJnmer mill bart tljronglj tlje nigljt
skies anb been seen by tljnnsanbs as "JH^O^s 11 , ^jet 1mm can an
Center temple member truly nf fer loyalty anb serfrire mljen tljere
lingers boubt?
1|xni must rise frrnn beatlj into lix
grabe nf tlje buby tn tlje realm nf life
-rnu knnm tlje reality nf ilfese tifhaa^
^je ^Iber (Hubs nn 'OHfeir (&hm h
=&aken nut nf tl^e bnby anb knmn, sL
z~z ancient mans*
Zt is helpful tn realise tljat eadj thzz
zi uou selbnrn remember breandmi
£^» pl|ysicaL ^ii\z experience is nmn
=£nakentng, %\\\% is nnly because ir
irm ynnr bnby. JBizsiness rrc
-ijanging a cnnstant birecitmt al
^rojectinn frrnn tl|e pl^ysicaL ^[si
a tljat ynn nnly nzzb tn amaken fr
trro a bream, tben tbe ef fnri mill ,
^*y
^-0 begin % ef fnrt tljere is an impir
As ynn gn tn sleep ynn sljail as i
ziaat ynn are first flying arnunb
massing tl|rnugl| a minbnm nr bnnr
*73me tn any pre-besignateb nirtim fc
Z!e is impnrtant tl|at ynn experisic
rmir eyes in tl|e flying astral imbg.
^ir mnbing arnunb ynn. ^eax t!i» s
.Tjar frnm tljat Incaiinn, ^otii^ xd
rars, etc*
12
i
qp>p<i ■■ i ii -^
^PM
*wm™
raMMMM
*^
12
mw —
Mum
r l .■■.■■..-.— ., ; : ; ::o--
If: or near~beail}~experience) return miilj
fearing, Jib I|abe not botljereb to correct
ebs feeb wwon tlje breaming Ijuman beab
feir psenbo-opiate parabises. ^t onr
1-eaiers mlm libe ortl
ipg neeb faitlf totalise li|e^ lark
faratfc in tlje religions foe lyaoe createb for
£cs2L Cf|e I|wmmt0 exist onlff to serbe %
fcsro "foorstitp 11 original% meant "mcrfc".
amptres amtrollmg %^uman
ssras ijas teat morkmg excellently anb
zxsfii ifae next (ireat ItarbesL
t ts foorfe for % flibing Jiamptre to
cot promfseo % % giber <3§obs to be
h nsi kit to iije Imrrors of tip slom
£=u Sfesring* pie Ipme bem promiseb
^ zzs&mhmaa in exchange for our logaitg
zsx pncmfseb to ail mlfo serbe tife ^Ccmplf;
srornse l|as bem kept tijrouglfont all of
sire profess lof a% to % pnbeab
bfir <§loro? 3 1 is true tljat m Pampirie
!* irreseni ?Ei|emseuies anb bram off %
is true tfjai ^Ilmse pffrrrr pane jplisen
1 :%skai bobies of Wcpxx clfoostitg. ^t
Jfefirer 6x111 bart %nuglj % nigijt
■ssnsan&s as "pJlfCis". ^fei iwm can an
ulf of fer Iof a% anb serbiee mljen tijere
: II * J*w
r^rm must rise from beatl| into life* Hun must rise from ttfo
rssfe of ilje babQ ta ilfe realm of liotitg pumer. Wyen onlo, brill
•yst koom tlje reality of ilfese lijtngs- Wqm oni|r brill onn meet
■«r» Ulber Cdobs ok Hbrir §fo« IcbeL lion must learn to
taken out of tfje bobj| anb knum, absolutely knob*, tlfo trutl} nf
.-2 aneient mags.
J is Iplpfnl to realise il|at eadj time qbk sleep anb bream, e6en
Tjtm selbom remember breaming, Qxm are alreabg apart from
its. pbosteaL ^Il|o experience is tmrntuxm of snbbenl^ failing anb
z±skening* Wlfts is on% beranse goo bib falL ^ow fell bark
==£o B 0wr ^ ^1- Jltainess ffeow spinning or swbbenlf
zJ-mging a ronstant birertion also sliglftlf cawses astral
ection from tl|e pl|gsicaL "^ef if goo simplg ronsiber ti|e
tljat ^on on% mebio amaken nrl|iie ^on are onf of tl|e bvifQ
isring a bream, fl|en tije effort foil! becrease.
begin tl|e effort tl|ere ts an important prartice ralleb:
W^tt^^W 1 * ^M0^
^*,wt**^
Igfttg Wife Pratgon
As fon go to sleep gow slfali as otbibltf as possible imagine
trpd |jon are first figiog arottnb gonr bebrlfamber anb ifytft
=ssing tljrowglj a temhste or boor ia fig ofrer tlfe roof of f owr
,-znm ttt ang pre-besignateb bictim for J^ampirism.
is important tl|at ^ on experience t^ts as if gow foere bel|inb
^mr eges in tl|e flying astral ba&Q~ Jtfcel tl|e sensittions of t!|e
zrr mobing nxaunb Q&u* ptear tfye sonnbs f on foortlb normally
.-2ar from tlfat loration* Jfotiee colors, slfaboftjs, otijer people,
XHf 4 •*' ■**^*|
1
'■ ^jMls^B^tt^BiiPv '
zizti a hiciint foljo fcoulir react to woor presence in a manner
tljai excites and pleases gou, tElfe target hictim mill therefore
attract goo emotionalio and aid in tiffs morL
raciice iifis pleasurable exercise energ time giro go to sleep*
If ere is no excuse for laziness Iprel ^{fou must sleep anglnao
so use tije time must Iromans mill go uuxunsct0us tu bztmm
more tlfan ifuman.
^s guu pursue tifts effort jron foil! usually first notice an
increase tu dreams of fig tug and fall tug. tttlfen mill come false
amafeeutugs mhere igxrn beliene gun Ifahe a&akened tu life
postal but soon realise f«ro are still dreaming.
t j,
ano ffumaus belieoe llf£|| ifabe ijau out-of-houo experiences,
«»U 8 %b !p&* ip* bnanlfe qnte £* a "iampir,
guu are seeking full consciousness and lifts foil! tmnz as guu
feed upon tlfe refined ^ifeforce of four clfosen oicttm falftie an
au astral ifunt,
£ fail! b# foHitijmg,.
mifen a ttftuktng person
s^latu tlffi existence of duo, fje mss
«-3» same ideological tan gazm
nuttuueo to foist ou ifumautig it
:=3smer alfcaus ginen fro tlpse mss
I^mi) is, "^fe must ifaoe fai%° 2fi
iqs metirod. *$kxd mifat most of %ss
zs admit is that faith is also the pro
Skat is faiiif? pB% is faifif %
intelligent searcJf for tlfe meaning
Ssmptrtsmr
IFaiiif is, outte sintpfg? clfoosi
zzm reasou ia do so, Jffmilf is nsa
=33$ tifat tlfings he a certain desired
-smetiftng is true, i|e doesn't Hfink
He ouio desires it ia he true,
v* "S3,
Z r aitl| is not positive tlpttking
oostug to look onlo an ilje good
i=ere exist some "good side" iljai fm
3 wa good side to turu to, &ie cams
tcij fife uteauiug to ahsnrd te
tfihe expectation tifat tifiugs mig?
^=3 example of faitlf in this axsdi
Mie&e tifat tifiugs uitil rijange for £
zms-mt to ho so.
^r*ir5>i
,3SI
14
15
j
»«fflJDf"" »ASJ=«»»™ »
" » ! •-, * g
tmms — iiMb
-ritrHSWVtftZZ^&CtrtJftwi
3nl0 react to t|Our presence m a manner
s gcu* W%t target feiciim mill therefore
mb in U|ls ioork*
«**^C
e exercise efeerg time %xm go to sleep,
siness Ifiral ^Jfou must sleep an||mag
s mill go wtt0wstt0UB in become
'mi mm foill usually, first ttottce aw
.rum zmb falltno* Wxtn mill tmm false
■a** 1
3 feefiefee gun Ijaue amakeneo m ilje
* c^s are still oreamino*
JAW **W*
%S ^6e Ijao out-of-oolm experiences.
itxzmlifee experiences* J\s a
rscxsasitess a*to tlfis £trflX come as got*
Sana of y our cljosen frieiim mlfile on
n i'-.j^^^
faaidjtitg^
tHtf£ Pampmt %txb
\Luoa|| ml|e« a thinking person asks a ifuman clergyman to
plain tlfe existence of (Soft, Ije reeeifres tfje same mental oooge,
^rz same theological csm game tlfat fptman religion l|as
^nirnweo Ib foist on lfumanitf| from time immemorial- ©Ife
mer almaos gifren og tl|ese mtn of tl|e cloiff (reao* mtn of
* s > "H* wnst Ifafre frntlf J' Jlfaitlf ts tife ansmer, Jjfmtii is
3 metl|O0. |Snt mlfat most of tlfese religious fools fail to see
aomtt is tlfat fattlf is also tife proMem*
•ZHsai ts faitlf? WnU xs fnitii tl|e final ansmer gifren in aug
•^fftl tigent searelj for tife meaning of tlje moro <§ofr ontsioe
ilsmpirism?
iTatiff is, quite simply choosing to belteoe sometl|ing miilfout
rr^ reason to ba so* J)faitl| is nod Ifope* <& Ifope is a simple
r^sff tl|at tl|ings bt a certain oesireo man* Jiflfen a person l|opes
s^aietlfiug is true, l|e ooesn*t tlfink Ife alreaoo, knoms it is true.
He onlu oesires it to bt true*
ZFattlf is not positive tlfinking or positive expectation
Cbmsiug to Inak onlg axt tl|e goo& sloe of icings requires tlfat
isstt exist some "goofr stfre" tlfat me can knafo about, ^f tJjere
3 no goo** sine to turn to, foe cannot "tlfink positive" unless me
sireiclf tl|e meaning to aosnro lengtlfsl ^feitlfer is fattlf a
rrrstiifre expectation tlfat things miglft clfange for tife better* Jf o,
m example of fattlf in tlfis wtdzxi fooulb require tifat ^nu
jslieoe tlfat tjfings nxill d^mtgt for tffe Jbetter mitl|out l|antng ang
zzz&sn to btt so*
14
15
■i
,
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i
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P^
Ht
^rid
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%
III. I
3I f ^ou l|a&e some reason to beficoe m someitjing, iron &o wot
tjitoe faittj, Jfatiif requires tlje total &hsence of reason, ^31 like
to gihe tl|£ follo&nng fcefiniiion tor faitlf* Jlfmtl| Is tlfe mottkfig
mrencl| tosseft into iije macl|ineci| of life minb tfjat stops tlje
production of life certainto of knofcte&ge.
|at? <4 am saoing
is precisely rigffi
eoer kno&rttttt a
tljai faitlj oestrus Iut0fijlc0gc? Hes, iijat
artier, faiilj undercuts tlje possioititn 0!
is tljis so? fflonstoer exactly mimf tjuman religion
oemano 0! goo mlfen Hjeg reouire iifat §00 "Ijaiie faitlj n in <3§oibL
Jlfirst, to Ija&e faitl| in <Ho& goo ijaoe to ahanfton gonr ahiliio to
fufrge il]e facts of reality Duogment is an evaluation of tl|e
facts anh faiilj Is simplg hetieoing miii|0nt aug facts*
»gc0jt&, iron Imfte to Ignore ano further facts ujat sljom tijat
iljere Is no #00. pile fold explore a tittle later ttfe mann
arguments useo ho theologians to attempt to oefenfr tlje existence
of %ab~ <&t ijeart ttfeg all mb asking gun to "just helieoe"
mi|eii]er It makes sense or not.
■4
flmi Is tlje result of choosing to helie&e in something foitljout
ano enioence ano ehen in ttje face of efeioence against it? 'QJIje
mafor psychological result is iljat \1a1x tmxmt tljen, an some b&ta
leoel of gone minb, nefrer trust ^our judgment ahout anoiJ|tng
else efrer again- ^fter all, if \iau make nwg exception to using
reason to frecibe feljat is real or unreal, ttjen fust fyafo can yon
test an^tl|ing else in tl|is Ijnge unioerse as to its existence or
ft|at mill ^jon use to oecioe tlje ultimate trutlj of
angtlfing if gour mini* is not to he trusted an tl|e issue of tl|£
realito of (Bab? (Bab is supposeo to Ijahe mabe eoerntl|ing tlmt
+;Z2.*.
lEljat means tijat (Bab iatmih t
since ije started eoerottjing,
So if xgau knam tlrat (Bab exists in
zzn van trust oour mino ahonf lex
zzzb me&ical oiagnoses? plifere s%s
reason hegtn?
3unurn religious fanatics tell mm £
Snb oun must park gour minb sxsr
? because their hook s^ros xnm
can trust tl|is hook? ^Ikzzms:
ba tjau kxtam it is tlje "J^mA £
=^3 in tl|e hooL put \\axa ba 3J h
*^ow must t|aoe fai% H
Sn %re xiau are* ^gour minii is ir
€.
u go on "ifolo," Pelie&e because
-pan ho, on fundamental leoels of tax
?xartlg mifat to helieoe or oisfeelii
■■2z3szb aman gour ancifor to rsatcs
Esss of emotional Intjim anb ret^i
rsase to knom mitlf certaintg if anoit
Zi ujere mere sucl| a Qloo andr sua
-2&s of nature at mill, noising is 3
^mi fust ne&er knom fatten (Bab sa%
tout corn flakes mill turn info as
zzmmz a niglftcluh* Jf aitl| in iftt 3
zzsxk to , ti|e psgcho fi?ar&.
^3ocl|otic truin li&es from fat%
inherent his trust in his minb h
6
17
mmmmm
■.JJNPW.WI
r ■,., . i >i— npmw^»'>^i p ' i' . . '■ ' '■' "»" » '" '' "
f * *i !MmHJ WM V\1
Wf - nir ,-. 4™ — »m«
.AI i ,.,,,-4-MU WI KJM ^^^'***
m* " . '■
■HwwwiMwwMMiMWMMM*" 1 " ........ j i m mmmmm—
Txsssm ia htluat in someiijtug, you ^0 not
iscntres nte total absence of reason. <3 like
; bsfintiion for faiuj. ,2fmti| is % munken
...ji
Hit machinery of Utffi minb tJ|^rt stops
tsztdtg of ktwfol£&$B~
2P
es, tifat
2Fur%r 3 feiHf unbercuts % possibility of
Coisiosa- exactly fiufai ljuman retigians
&w raintre tljai you "l|abe fmtl| n tit (Bah.
Wi V^£L*-«J
■A* 1 *
%me
isfetgmi
satg further facts if|at slfouj tijat
H* tnii explnre a little later % xtwn®
TEs&gfens ia attempt to befenb tlfe existence
%*£ all Etto asking goo to "fust beiicue"
=* cr nsit_
tug to beiiebe in something bntifant
3 iis ffee face of efriocuce against it? fEfee
assli is tl|at yon must tljen, on some heep
:fcr trust your fubgment about anything
=" **K li Tgtnx make any exceptlou to using
is real or unreal, tljen fust ijaut cau you
fMs huge unificrse as to its existence or
bill you use to bttlbt % ultimate trutfj of
b is nut ia be trusted on % Issue of
is snppsseb to babe mabe eberulbino i
16
"s_ (liifat means iijai (Bab teaulb be ifye most real of anything
i£nc£ Ije siarteb eberytifing.
"*W im&
tf you knoto tt|at (§ab exists in beftance of your minb, Ifobi
rra yon trust your minb about bus stations and sky scrapers
r=^ metrical biaouoses? fflbere sboulb tronr fattb stop atth oour
Hznmm religious fanatics tell you tfjat at least bujen tt comes to
"5rb you must park your minb somebujcre and simply beliebc.
iSsg? because tlyeir book says you sfyaulb* Jtofej ba you knobi
~zzi can trust tbis book? because it is tbe "liffarb of (§abf
Ssfe bo you knout it ts t%a "plorb of %ab?" because ^ob saifc
£s in tl|e book* ^ut Ifobj bo ,3 knofo Ofofr really saib tljis?
"§nu must ijabe faitlf."
fe tljere you are. IJuur minb ts frozen by life bemanb to stop,
12 go on "ifalfc." Peliebe because foe tell \san to beltebe* ^knb if
-^n bo,, on f unbamenial lebels of consciousness you neber, knout
am d ly fitlfat to beltebe or btsbeliebe eber again, ^ou Ifabe
tzsseb aftr2ty your anchor to reality anb are set abrift on tl|e
sszis of emotional fal|tm anb religious tyranny* ^fou foreber
rsise to knofb feitl| certainty if anything is true or false.
Zf tljere foere suclf a %&b anb since tl|is dob can suspenb tlfe
,-ifns of nature at foil!, nolijing is eber truly prebiclable again.
fsn fust neber knofer biljen (Bab migtji pass anotijer miracle anb
-sar taxn flakes foill turn into asphalt or your ahtttani bttll
. „sznxt w a nigl|lclub. Jfattlf in life existence of (§ab Is a blank
rcerk to tlje psycho biarb. ®nly tlje totally hallucinating
rsucl|otic truly libes from faitJj. ^©nly tlje lunatic Ifas fully
^sbercut Ifis trust in ijis minb to becibe foljat is real. #nly a
17
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p 1
9
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f (
=•' J
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l
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HI
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v v
parotic caulb be a non-lfgpocriiieal
ox PuoMjisi libing Brg faitlju
risiian, <3fslamie, Hem
osing ti|is menial oeao-enk, Pampirism cuts tifrouglj tl|e
confusion anir ImpocrisiJ of tlfe centuries £crtt% tljje simple
oeclaratioo of mfrat ^00 is* Mfyz pampirie orfinittoo of %ob is
simply tJtf^tt (lioo is tlje supreme being m oonr life*
bat's alL (Hah is ti|e most important person or il|tng in ooor
life, therefore, if moiteg is more important to goo tljan
anonjing else, tf %mx moulfr ire milling ta gibe up angtljing, eoen
gour life, for moneg, ttjten moneo is foor Qloo, $f gour countro
is tlje uumfaer one ntost important entity in oour morto, ilfen
nonr countro is gour don. <3f four rijilh is tije most important
entitg in gour unifiers e, if jgon moulo literatig ba anything for
gour cljilo, tlfen gour d^iio is gour (§ab»
Ullierefore, tljere are as mang <Hobs as tlfere are people, fiarlj
person Ifas a different (Bob \\& or slje morsfyips. ^^k
mMKW Ip» «nmttf« 8 m »«» %rt is % «<»t tmp0rtet
entity for tl|at inMbioual auft tljat is tlpir (Bab.
pbcognmng tfjis, Vampirism goes get anotlfer
tljai oeciMng fust mlm or mlmt is tl|e most i
oour life is a chalets liou cboosr oour %ab~
tep &xttl| stating
etttitw fit
our spouse is gour ^o&, ano gon art as a minMess slabe
to ang mJ|im, xta matter Ijofiu sillg or self-&efeating ? if |rau
aimags plare four spouse's fresires aljeao of gour o&m or
angowe else's, iljeo J|e or slje is gour %ab aub gon are tl|e one
fatp d^ dpi «*. ^f «0«r jab is 80 ur «a* «b b« ha
mljatefeer tijr compang tells gon to, if won gibe up bacation time,
run thankless errands, mork oberiime mitlfout compeusatiou,
aa oour fob is gour <Ho& an& won
^00, Pampirism tells 000 %d si
makes sense ta choose raref ullo an5i
v^ eoen at tljis point some persons
i % most important person or %I
ill argue iljai, "<f 00 can 00 mirarte
^Rm^JI,
Z I oour
tken -j*
:-p trutlf is, Ifouiener, tljat it isu'i p=i
, miracle is fust a btwg pomerful si
bis stem of %ab is basel* tm fars
zrsltg feritij more pomer tljan %au is nor
impose for a moment iljat an alien b
■zrrfreo l|ere on eartlf 6ritl| a oasite sir
appose tl|at Jfis matlfines mouli* fee s
Md l|e coul& 00 moulo be inoisitus^
onto gou oeclare tl|at % almi 5
?r suppose tijai a tlntg burst i
jiMsl|ing a shotgun.
but goo foaulbni make l|im gour ^
^sn uioulou't ^o t^is because ouu £
■rasntse someone or something is
^m oou are ooes not mean tbeo
syr?
r»
.-at %g are goosl Ulfis is fabn &
Oracles l^as nothing to 00 mitl| rfprcs
: all Ipme strengtlfs ano fs£
, _ ^*„ l|as more oberall pofer %
= =ar l|as more poter tlfan a man ri&r
=3 issue of goolmoo- pt is a separa^
able to oerform miracles to I
1
19
«ww
^^w
q^MP*MPHWM«
**PHP"P
msn-bgpocritical €ljrisiian, <1Islamic, fefc
7fcr
si fesan~enb, plampirism cnts tipronglj %
:rrisg of tije centuries fottlf tlje simple
£fp» Jlamptric irefmfitott of dob fs
1- -»*.*►
* snsreme being tn gonr life.
b rasi important person or flying m gonr
n=sn«f is more important to gait tljan
bsafb fa foilling to glue np angtffing, efo K
amrg is pour <Sob, Jf oanr
t|iorfani entlfg in gonr foot
**-^_^*"
ss* if foat faonl^ literallg bo angtlfl
£2* is oxrar C^o&,
acff
rs E2E| <J§ofrs as tlfere are people
^sd <§ob IfC XXX slje &XOrsJflpS«
sonaeone fljat Is tife most important
; £§|at Is tbeir dob.
^ - U *: hi.;
- w.v i, y i n wh.4
_ *~ *sm goes get another step £trtttf stating
3 cr fcfcst is % most important entitg in
fcs ilpose gour <S> ob*
sx <§s&, anb gott act as a minfrless sfaue
Set %a& sillg or self-frefeattng, II gnu
^msi's brsires aJjeafr of gour ofun or
ct s%e is gtmr <Iofr anfr gon are ii|e one
Xi gonr joii Is gonr <3Sob anh gow fro
sdls ffmi to, If goo gtoe op fracatlon Htm,
5, faorfe ooertime mitljonf compensation,
jrm gour fob I© gonr (ioh anfr gon are tlje person fbljo clfose
_*zd (So&. ;i§ampirtsm tells gou ti|at since gou cfmose gour %ab,
z ssdbs sense its cijoose caret nllg anfr cijoose kttiL
\j£, c6en at tips point some persons foil! protest, "(lofr isn't
zsf tfje most important person or tifing in gonr life!" tKijeg
rrZl argue tftsrt^ "<Iofr can fro miracles* Hljaf s &*% pe*s OiofrJ
Zi gour 'dbfr* can*t fro miracles tijen l|e isn*t Cioo*"
!Ib trrttlt is, Itofoeoer, that If isn't poioer tirat frectoes oofritoob*
^.ds friefer of ^ob is basefr an 6erg primitioe tljinking- <An
iftg ferx±Jt| more pofoer ttjan gon Is not antomatlcaltg a gob*
»■
^impose for a moment tlrat au alien Iteino from anotiter io&xlb
suppose iijat l|is macifines foonifr be so affeafr of onr &nm ttjat
riai ije conto oo ntoulo be infrisfingutsiiaWe from miracles to
onlfr gon declare ti|at tf|e alien foas (Bab? CEertainlg nail
3r suppose tlfat a tl]ug bnrst into gonr lioing room
r2m\bxsi\ing a slfotgnu- pj fttonlfr l|ane more pofaer tl|fm gon
2n but goo faantbn'i make l|im gonr <Hob-
— E,
^mx fooulon't ba tltis becanse oon toanlb realize tbal merelo
jscanse sxmieone or something Is stronger or more panttxfnt
iszm oon are froes not mean fireo are ferortlm of oonr frecifrmo
zdxacles tfas nothing to ba ktlil\ choosing 6tl|o or 6j^at Is gonr
is&~ pie all i|^e strengtljs anibr pofiier in certain sitnattons.
tit afrult Ifas more ooerall pofoer tl|an a rJ|tI^ ^ man orlfring
z csr Ijas more pofeer tlfan a man ribing a Iforse* poferer is not
^s issue of gobl|Oob. <2Ji is a separate issne enttrelg* %au bani
.-afa to be able to perform miracles to be a gob.
Pi
18
19
is traditional argument for defining %&b b% Ijis abitito to
perform miracles, bo Ijis exercise of pouter, is reference to tlfe
oualit|| of onmipotewre, ^nottjer characteristic eommoitlg
to Clod tijrougljont mutl| of ljuman tjisiorg is
mmdmimts^ (3§od knofos e»er||itjing past, present and future,
>od is "alt-kmnoing. 11
et tife same problem arises fuijen foe examine foijat it means to
rljoose oour (3§oo based upon l|is degree of knoui ledge* pUljen
igx$u urere in school jron probabio did not {relieve gour teari|ers
fuere (§od altljouglf iijeo fcuebt far more njan %ou did* Jimall
children usually make fijis mistake in ascribing godlike pofoers
to ttjeir parents* ^ncif of £olfat goes on in adolescence results
from tife elfild breaking free from tJfe false identification of iljeir
parents as <3§od, seeing tl|eir faults and gradually teaming ttje||
can't blame ti|ese former gods for tlje faults of tlfe entire £oorld*
ter £oe Mil deal fuitl} tl|e tijree traditional characteristics of
tmmipotmtt, omniscience and omnipresence tawmmxtl^ ascribed
to <3§nd and stjo-o *u% tljere is an internal contradiction* Wyz
point Ifere is tijat poorer and knnfuledge are not useful
standards to decide foljo or fcljat Qtm cljoose to be god in guur
o£on life* pampirism recognises tl|at all Ijnmans ba choose a
god* ^ben fife atifeist ijas made a god of awjeism if itjere is
uotlfing more important in Ijis life* ®lje fanatical comntunisf
made communism (or <J$tarx or |Cenitt) as l|is god* Wife
patriotic American l|as made piasljington or flxnmin or tip
flag or another national symbol or figure ifis god* J\ good test
to decide ferljo or £oljat is a man's god is to attack it, eben
sgmbolicallf * <J$ang tjnmans Ijabe died bo spitting an a flag
because tl|ere urere some fuorsljippers of tljat god nearby*
I 1 m "••^■•.
urtl|ermore, Romans are seldom pi
en ijabe a ijierarc% of gods from t
god do£on to, little demigods*
*-2&e Kesus as ijis xxuxxtbBx one god, b
rfttti run a close second* A cross z
^rili tarttlmu dofonfoard to tip UasL
=*d finally to l|is dog, *oife and rfftidr
Hsotpirism tells %x*xx ttjat foijen it mr
to eijnose mrars
Zo cboose uourself as oour oSna
religious conditioning in four
illfaereas before, btljen tl|e eifotce of s
fer, tl|e Jiampiric (§od utakes mm i
#»
"y-TT
Zht pofrrer behind accepting gours
-L-sssing to be tl|e supreme being m
tl|at it is actually a conscious rs
tmgs* ^bern person already treats
zzm life* <All Ijumau acts are self is*$-
AIL
gff
•>**•*
**
ampire-created (Elfristian wt
zrrt of l|uman nature being seffel
zhmmn beings, *|o£oeber, alfoags art o
z man not at first appear tl|at tbeg t
critics, eben ^anta (Efaus foould not
_ j?rnr
* -s
■n . i t^m
istmas if it didn't make tfim *fo
life ia sabe l|is clftid from a (mod
re man selfislftg foemis tip i
20
21
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' "**. ^ * * •"*
„ w. i ii ) " ii i.i hh ^* t w*
■ ■■ * ' -i.l.jtl In lifmiTfiTI — , ~ L - " " ■■M"****^*
— ■ — ■"■- -" ' ' ' ' ' ""
^M^^^T 1 1 111*11 «■**»«
pi I*n* .1 IL'I 1111
im " mi P * |J »' mi""'
IWtWP"***"**"
ii m i
ii ii ii t *m
Mi
wit for beftnmg #0^ % Ifts abtlitg to
15 Exercise of pomer, is reference to %
t Anoilfer characteristic cptnmonig
siE^oTii mnel| of Ifuman Iftstnrg ts
•sb efeergflfing past, present unb future.
folfen fee examine felfai it means to
nson Jjis begree of kmmtlebge. ptifm
rosfeabtg Mb not belteue gour teacljers
fetido far mors tlfan gou Mb. ^itoiH
:is mistake in ascribing gobltke potoers
cf fafgsi goes im in abolescence results
rise £ram % false ibentiftcation of iljeir
festr faults anb grabuallg learning tlfeg
c=^s for tlfe faults of tlfe entire morlfr.
2* iferee trabitional characteristics of
t rrdk omnipresence commonlg ascrtbeb
m aw twterwal eonirabiciion- Wife
anb Jutomlebge are nxd useful
fe%af gou clfoose to ire gob in guar
s i!jaf all Ijumans bo choose a
i n* fc IB M
*""!36 €Z
T* - ?
mabe a gob of atlfeism if %re ts
Ms life. ®lfje fanatical communist
Harx or JCenin) as Ifts gob. ttfje
nabs plaslfington or plucolu or %
sgm&stf or figure ifts gob~ <& goob test
is a nan's gab is to attack it, efet
asms Irabe bieb bg spitting on a flag
rs of tlfat gob nearly.
tit*
ZFtrriifermore, Ifnmans are selbow pure monotlfetsis* pitman s
rfieu Ifabe a ifierarclfg of gobs from tl|e number one biggest big
Jnfit gob bxsfxtn in little bemigobs* <&. Christian fauatir mag
TrfeB Jesus as Ifts number one QQb> but Ifts plfgsieal pible ran
rrfen run a close &zzxmb~ J^ cross miglft be ilfirb anb tlfe list
jr€M txmttnuz bofonfcarb ta tlfe local territorial football team
rib f inallg to Ifts bog* mtfe anb eJfttbren* often tn tlfat orber*
Hampirism tells gnu tlfat foifen if z&xm& to clfoostng gour %&b
ia clfoose gonrselL
Zs clfoose yourself as gour ofou gob aligns all of gour
religions conbittonlng in gour faoor tnsieab of against gou.
ij3|ereas before, mlfen tlfe clfoice of a gab tens tlfe clfoice of a
raster, tlfe JBampiric ($nb makes gou tlfe master*
Zkt pofo« betfutir aw^ng ypnmU as gm,r ofa« gok, of
reusing to be fife sttpreme being in gour life, comes from tlfe
fzrt tlfat it ts actuallg a conscious recognition of tlfe cealttg of
„-mgs* Jioerg person alreabg treats Ifimself as tlfe gob in Ifts
r±=n life, ^11 Ifuman acts are selfislf*
All
^M Pampire-createb Christian religion long recogniseb tlfts
5rrf of Ifuman nature being selftslf anb branbeb it "eotL"
Human beings, Ifnfoeber, alfaags azt out of selfislf bestre e6en if
^ mag mxt at first appear tlfat tlfeg ba so* <As ^S often sag to
rriiics, eoen ^anta Allans fcmulb not come baton tlfe ciftmneg an
krtstmas if it blbnt make Iftm Ifo, IfO, ifo! <3 f a man gtbes up
life to sabe Ifts clftlb from a burning builbtng it is a selfislf
— * tOIfe man selftslflg mants tlfe clftlb to libe anb selfisl^ig
1
i
L
21
— ^ nmn in 1 1 iw ■■
■ rfbJ^-*«t ,. » l l iWI Vw
r-" — KJ f» w w;''~ F?~
*w*
Values tf|jc life 0! tlfat ctfiib 30 murff tlfat Ife cannot consiber
lifting feiilfout life cifilb.
ecause tlfe cifurcifes ifafre nameb seifistfttess H e6il, !l ttfeo rail
altruism "000b." ®ife proMem fcittf altruism, tfoloeoer, Is tlf^ti it
is impossible to practice! J^ince altruism is trying to lioe gaar
life for oitfers anb not yourself, to be irulo nnselfistf a person
fcoulb Jjaoe to art uriitfout aug motivation at alL ^oen tlje
tfumau "saints" of tlfe ©fristian religion uitfo suffered anb bieb
for "tlfe gloro of Cob" bib so because itfeg selfisifly manteo to
please (§&bl Jfor tijeir arts to tfafre been unselfish, itfeg moulb
Ijabe tfab ia suffer txnb bie utitlfout kno&iing ro%~ %\\e piblical
storg of Dot makes ilfis clear. lUfus onlg Victims of floobs,
storms anb traffir arcibents are unselfish because ttfeii bie for
nu reason at alL
ris is, again* m% Jiampirisrr
Trisiianitn anb all otlfer beatif-fc:
lb il|at foe rreateb. Jffle resp-eri c
r=b beclare tlfat tlfe tnbtotbual si
.-iaseif to he dob, tKlf is is % peart
Zzz tips clfoice, life freebom mxb pofa
%z. mnrtf from il|e nem attitubE,
=iiffnman atiitube. Jlinre me all
omn lines, it is iije Ifarbesi
-TrerJlg against our o&rn nature.
z£jt to art tElferr is nt^\\n%
^^ifeation. Wq% impossible
om pursueb, moulb kill off tip
•^ ' f " W iijw
t
nib eVer ba angilfing again:
tPfis is, of course, absurb. Puraan beings onto; art because
ilfere is some reason to art. ®o be "goob" bo tlfe ©jristtan
befinition is therefore impossible. Jig placing l|uman beings In
an impossible situation,, eVerg art tifeo rommit rreates guilt tlfai
ran be useb ia enslaVe tlfem. tEifus tl|e $tampirir JHasters VjIjo
beViseb tl|e nmbtxn mottotI|eistir religions aclfieVeb an exalieb
perfection in tlfe creation of tlfe Christian religion. $n
dKjristianitg, fetfat is pro-tfuman is "eVil" anb mlfat ts
nntihuman is "ooob."
1 •^v ? u*> -
*»„ <%•
requires effort to stag altVe. .4i!r
zCTtres selfislf motivation because i
-zsselfislf motivation." J^ r aiais:
^3^riiiatrir marb boes not nvo&z ^
i^zaklg aljeab anb fiaoulb bie of ifjirs
=iifrateb hospital personnel Mb 1
nfsionir l|as nn motivation. C% es
Izsif. ®V ratatonic, if Jje ftrere s!£
zs^rlrotir state, moulb lie a true C%rfe
l|e Clfristians bo not beno tl|is. *®l(eo faranb Ijumanitg as
ehti if for tlfat Verg reason, oeeause l|umanito is it|e foag it ts.
e Ifuman CIl|ristian bupes cannot unberstanb tlfat tlje
Ifristian stanbarbs of goob anb efrit are utrong. "QlJfe
l|risttans stanbarbs are forong teause tl|e^ ba not matrlf np
mitlf tlfe farts of reality.
£
Ire liberating efferi of ntx longer
=iaire is tlfe core of |§amptrir
jotts tlfat Ifaoe bounb Ifuman h
^Li-ronbemnettion for iijousanbs sd 1
s ire feiifat Ife is: a (§&b in Ifts ofem *
:am recogni^eb as piootallo imporiH:
§3lf -esteem if as tmo components: ike
JLjt ,1^-y
23
... ■■.'■•.■.'■■.'■V^=WBba Jt jw
~< n~Ti' *- 1 * =
■Hi
WHH
^ I m
MilMtHtti
0*KHMfa
HMiMUitfiHriiii
1 1 III '"
vmmmm
mm^m^^
> , I JM_4i, IIW
.11 1. _ _J|l|lMM*|H
niiilinnw | "fff
dfdb so mud^ tlfat Ije cannot consider
bsfee named selfishness "ebtl," ii|jeg call
rrcblem mitlf altruism, Ijomeoer, is tifat ft
2! jSrnte altruism is trging to libe gour
gssrseff, to be trwlg nnselfislj a persoK
%=n{ aug motibation at alL ^fett %
Orrtsiian religion faljo suffered and died
2iS> £0 because i^eg selfisijt|| manted to
axis to babe been unselfis^, iljeg feowlb
di* fcitipmi Imo&ring mlra, tftlje pEiblicaf
Is clear., fufus onlg biettms of floods,
^asefs are unselfisb hemuttp tfo«m ht* IW*-
C£ >> -"TV
<~„,» k»
"«^ -J*
^*t, ft ,'*.
it beings onlg act irecawse
Co be "good" % tije Christian
sssifrfe. |% piadng Ijuman beings in
g act tl|£f commit abates guilt tljat
tOjns iife $Jampirtc Rasters falju
=%istk religions acljtebed an malted
of % <jjl|ristian religion* <3n
o-fatman is "ebil" and moat is
-■*W!#v*-w»Jfc
hmg #s. IHIjeg brand Jjnmanil
=n, because tmmaniig is ±i|o ma$
dupes cannot understand tljat
f good and ebil arc teong*
x fotoitg because fljeg do not matclj
! ■ * * ■
is is,, again, mlro, Pampirtsm is tlje opposite from
stianitg and all oti|er deailf-morsifipping religions of tlfe
Id tl|ai me created* Jffle respect tlje nature of man as Ije is
:=£* declare tlfat ti|e infrtbidual slfonld consciously rtjoose
~sself to be %oh» tUlfis is ttf£ Peart of pampirism.
is choice, tlfe freedom and poorer of being %a& comes not
es snneff from tl|e nebt attitude, but bg abandoning irfo old
rrnbuman attitude, ^ince me all continuonstg act as <Hod in
r oion libes, it is tlfe ifardest tlftng %n tlfe ftrorld to trg to act
ig against our oion nature, feting selfislflg means being
zzlx io act. tttlfere is nothing eber done miflfont personal
^=!ibation* Wqe impossible altruistic ideal of (Elfristianitg, if
E^nebofij pursued, mould kill off tlfe Ifnman race because no one
rrrrttd Ebcr do augtlftng againl
Zi requires effort to stag alibe, ,3Jt requires actibe cljoiees, ^t
rscutres selfislf motibation because iifere is na suclf tlfing as
setfistj moiib^ion*" ^ catatonic schizophrenic in tl|e
atric foardt does not nw^e not tuen blink, pe stares
z^mklQ al^ead and mould die of thirst or exposure if self isljlg
rrdibated hospital personnel did not care for Iftm* Mi\e
zz^Amxxt l|as no motibation. W%e catatonic is a dead tnnrp of
flssfe. ®i{e catidontc, tf \\e brere able to do something in l|is
r2^cf|otic st2ite, mould be a true Christian saint*
Zlht liberating effect of no longer trying to ad against our
^ziure is tlfe core of Pampiric self -esteem, Pg dropping tl|e
rrmns fl|at Ijafre bound Ifuman beings to tl|e prison of
ss^-eottoemnaiion for thousands of gears, tl|e p2tmpire is free
a be mlfat \\e Is: a dod in Ifts o^n uniberse, Jielf -esteem l|as
jam recognized as ptbotallg important for good mental Ijeaittf,
j^If-esteem Ifas tmo components: tl|e sense of feeling competent
^— Jm
23
**^- M
i0 Ijanble tlfe problems of life anb a feeling of mortljiuess to
enfo|| t4|je pleasures of Hit* Hlje Jlampire, mijo is iljr Pampirfe
(f&#h, kn^fos fljai Ije is fee to tv^wg life frntljoui guilt* tEifis
freebom enables Iflm t0 treat tije facts of reality Jjonestf|r so tijai
%b ran acquire ttje skills 3tee0eo to beat mitif life's challenges*
ip supreme state of self-esteem is to krmm iffat ^00 are ^00.
®p outcome of tije (Eljristian friempoiut is guilt, nvd
self-esteem. Jinnee t^e Christian is 000meb to eottbemn i]is
efrern art as selfislj, fje must JmpocriticaliiJ attempt to ben^r ifjts
fact. tElje (Efjristian ujlfo morks at a soup kitcijen anb secret!©
despises tije derelicts mlfo mill 00 u0tt|iug of fralue iu tlfe foorlb,
feels guilt ofrer tifis secret fubgment* pfe also feels berg
rigljteous, a forbibben benefit of goob morks* W^t Christian
must pra^ to l|is gob aub beg tu be excused fur thinking awb
fubging* Jkfter all, oulg ^00 is ailomeb to jnbgel
l|us guilt anb tuner ijuman torment is tl|e most birett outcome
of not cijoosing your nian self as (§ab~ tElfe JVbam aub ^fe
storo in OSenesis states it get again* dbb nrabe Ijumans curious
nnb oesirous of knofelebge* Hijen foffen tije first iki& people
acieb according to tljeir uature, tl|eg mere mxtbtxmxth anb
senienceo to beatlj* .-
is is, of course, tije real banger mitlj choosing any goo
external to gourselL %\\t tifances are extremely goob tijai
ebeninalln tije external gob mill ttoi mani tl]e same tijings for
igxm tl|at |mu mant yourself* J^bam anb J-be manteb knomlebg?
but %&b "Ijab a plauJ' Puman (Efjristian bupes ijabe beeu
carrying out tijat plan for imo iljousanb gears miiij iijr longest
sustaineb reign of psycfjic terror in recorbeb -jisiortt* «A berr
successful religion for retaining slabes*
'I^i -#m-
ampire proclaims, 'Jar.
jf tife centuries aub ssk
I to life is tx0 longer to
Tzzst to ifa&e anyone akrfre ^a
f-esteem aub beclare uonrseH
^ZZhzd if nou're mrona? %
^ T^t xiieh tro tke facts alreabn t
's& augmag aub p^e becibes &$
'tssd tl|en? ^0 nou foaut i& go
''*^*F t **to&t!*tllP*£* 4
ampirtc reply is simple
ler ml|etl|er tlfere exists sud
t eoerg sane person s morsi
^Zarb (Bah Jelfofrafj," tlje ^fob
sb, boes exist after alL Cte
t life l|as been for ant* sup;
rrxsl oppression of an insane b
-=a ftbeb in Mazi ^ermama? 2
iug tl|e ^panislf $nquis&m
— iu *m 1 m 1
MutaK - :^^^>^W|kw^b
black anb tlje Pu plux Sla
£ uigl|t, torclfES biasing ai^ a t
jus sentient beings Ifane alma^s
-Jn-st, gou moulb not clfoose to
^ rmur life because, as a selfis
rzjfb recognise u|at tlfis forrs
^jzdb tope anb resist* "Qnu m
jzzlzss It n& longer seemeb fan
z^ug inflicteb upon onu. ^ou
pomer ober tl|ai ebil force*
24
■■ a^^. 11 VT .1. fc*4
— A,v. — '•'■'•'■■ ^^ :. : :. : — - ■ "■ ■ ■ —
HP*
*^«w*^m
■ ■
■■■vr"***?**"*
. .. >,,.!■» ii ,*; i! ■>; i
4 tilTllllllilj
ftMm
ife anii a feeling of mortlfiness tc
Hit JJampire, folfo is tlfe JBampirlr
ic enfo|| life miilfont guilt. Hips
fc facts of reality tfonestl|| so tlta!
sb to beal foiiff life's challenges.
£mn is to feitfffe tljat ||0u are <J§o£l
istisn friempoint is guilt, xwz
islian is ooomeo to amfcenm Ijis
Jkupocrtticallo attempt to henn tips
rxfcs at a soup Jutclfen ano secretly
11 tes noilftng of oaluc in tlfe fciorio,
|Se also feels oerg
of go00 tarks.* tMje Christian
2g iu be excused for thinking anh
15 slloroep to fnhge!
£u3nnxerrt is tlje most oirect outcome
£ as <§ob. tEife ^ham anb Jib*
Statu. Cio^ mabe Iptmans curious
e first torn people
tifeo to3* c rou^cuuteo anb
-*-»
u 6$ben
xfjUXE .
Jifampire proclaims, "Jimpomcr yourself! fflast off tlfe
isJrf of tlje centuries anh celebrate oour life! ! ' ©Ife Pampiric
nl to life is uo longer to cljoose to lie a slafre, no longer to
zrzzssz t& Ifabe anyone abobe nou t ia clfoose life ultimate iebel of
s££ -esteem auo declare gonrself oonr omu (loir*
UJksd if gon're farting?" ufe Christian mortal cries out,
^itleh % tiye facts alreahg presented "Pftfat if tlfere is a
"xb antjfoaii anb "pie becibes tifat oonr ihcas aren't important?
iTHai ilfen? £fcr gun mant to go to if ell?"
.*— ^
pampiric rep% ts simple* Jlfundamentall^ it froesn't
miter mtfettfer tfferc exists snclf a gob or not! fCet's suppose
jrzd ebero sane person's morst niglftmare came true anb tlje
Tsrbr %ab Jetfofraif,' 1 tl|e #00 of foratlf anh Insecurity JSffo
rrsaieh, hoes exist after all* ©Ijen it fa&nlbbz na different from
:r?iat life If as been for ano suppressed people lifting unber tife
rrtrel oppression of an insane hiciator. piifat faonlb %xm bo if
-5n lifeeir in J^azt Hermann? Pfyat fconlb ijou Ho if goo libeb
faring tlfe J^pamsif ^utjutsttion? pttfat mouth ^tm bo if ^jou
inare black an& tlfe ^u ^lux ^lan came to four imor in ilfe bznb
rf nigljt, torcl|es biasing ano a tlfick, strong noose ijeto tn «|etr
t !
I danger feitl| d|oosing ann goJi
chances are extremely gooo tljal
axil not foant tlje same things for
p&mn anh ^6c mantel knomlehge
iman Cljristtan bupes ffane been
•o fliousanh ^ears miilf tlfe longes!
xror in recorbefr Ifistorf , ^ oero
As sentient ireings ijane alroa^s bvnz y ^ou fooulh 00 tmo things,
iTirst, ^ou month not choose to foorsl|ip tips supreme eoil force
bs sour life because^ as a selfislf goh in ^our &$an morlo, ^au
r^nilo recognise tljat tl|is force mas anti^^ou, £$zt&nb f i£&n
jruulo cope anb resist, ^on fooulh not tl|ro6i afo^ gour life
rmless it no longer seemeo foortl|ujl|ile one to tlfe great roils
^?ing inflicted upon yf&u~ H0** also faanlb la$k for faaos to
rsfaz pomer oner tlfat e6il force.
id.
25
Ijus if tfferr faerE sutif an e&il goo as bEStribBo m ti|E
Christian ^HjIc^ most psoplE 6»aulb align il|rmsel&es its
ampires iw tifeir oeepest il|0ngfjts anfr most inmost actions-
eg fcronlo &eug tijat tlfis "Ciffft" mas tJ|£ir goo ? an& continus to
act in tifcir 06m rational sslf-interest as selfish seff-centfireo
beings.
■rr£
zzmtet freedom tl|an tlje bpxmmi
iar eonlfr. (ErEattOE atijEism gratis
— "a£ ti|E sljeep of tije ijuman
.z^riterstano nor acl|tefre~ Jioen if
=£k out fjourSBlf alloms gow to lifee tfcs
zf a slaoe.
amptre mow
for a fart iljat swrlj a gab is impossible, as pfe feill next prooE.
e jiaampire fettofos if|at no external, infinite goh ts possible
%\\t Jitampire is a rational ailjEist tomaro H|e existence of ainj
suclf external gab* |Jlease note <3 bib not san, iijat tl|E $fampirt
betiefres tljere Is no suclf tl|ing as (§ab~ 3 8a ^ ^l 3 ^ ^F knoftis it
ijas prooen it to tjimsElL
Ije fart tifat tlj£ pampire knofos if|at tije great supernatural
00 ts impossible gtoes ilfe Pampiric #00, ti|E pampire, 2
talitg tljai eben ilfe nrotijological ffuman goos tack* tElp
ampire is greater tlfan tip external goos of mglff because tlj?
Ifuman goos must bel iebE in ttfe Pampire but tije Pampire ooes
not betieire in tljem, ®ps pampire s knomleoge places Ifim in a
unioerse of experience mitt|out fJ|e "all- seeing coe" of ano, surlf
gab feljo ooes not exist, "QHfis alloms tije Pampire to be tl|E true
master of ljis afan life*
So&EOEr, tlje irntff remains ifjai ifpt gr
fxEprs" is xw matt real i-fan tife ogres
rr.
titax
-UtfW.^B
i^jart from piampirtsra tt|Er£ mm
rrtpttons of onalittES attrilniiE^ i
aan religions of iljE foorlo Ijafes
d(y mljat CI00 is, fant ilfEg tmdbni
scription of tl|e cl|arartEristics of <&=
5^ia for 6ias so tmro to comprtltEn^
- sunprEijEnstliie rougif skEtclfl
T*V» :
^
Jhis of tt|E most rmnmon oEsrrtpitons
is ilfat Cioo ts infinite* pUljai Jmss
7trst, to bt tnfinitE msans ti^at Mprc t
3s&, as an infinite being, exists sfecf
ris is another foa| of saoing i
.^ilities-
T*^^"' i T
*ttt*-^*^
nt, again, let's suppose %t % proofs^ of % ^Jamptrtr
"creatine atheism" are stjomn to bt flaferefr. fQet's suppose tl^ai
e are mrong-
Ijen ^ ftroulo suggEst tl|at ti\t ri|oirE of atifEism toniarit an
External goo moni& bt tije rigl|t cl|0icE anyfean* pff%? pecause
creatine atheism feiitl enantE ^an to tl|ink anfc art miti| far
TfC**.'
3o t|an£ spEtifir oualittES mouto
srzrific onaiitiES an& arE tt|ErEfore noi
25 to ffaoE aH onatitiES^ ®f|Er£for2, 10
_-^e uo spECtfic nnatittES to allom bss
Z:x otlfer mor&s, to IjanE tta sperife gs
ttcutar, is not to Ije.
26
27
WP > «*« ■*iW* «* i l ---
«#**^***-^**i^H"
j^fS^t^' ; ■
- "iMV :
l A ^.4 ■ -.'. <
' ■' ■■' .', V'., ■' ; *■'
p|r>vF>
re/1
I., .<
*^ < "f '
-„ .1 -T'\t
E£
ft 1 ***
"■^•ft- ;■' V. t '
'V.'iic
h . ■ "ft *f '"-■
- •> ■*» ■
^** /
■'=■ ;/
f v . . ►
:A4
%M
P l .-i '• .>: v ■ h\ .- ;■
,-wV., •,
■"■wr*
'. i iS i W W ^" —
re snclj ait ebil goh as foescribeo In
rzssi people fooulo align ifjemselbes
bsamsst ilfonglfts an£r most Ijonest actic
2S Hits *(§ob n 6ias iljeir goo, ano txmiinm to
fenrsal self-interest as sclfislf, self-centered
c
rraater freeoom itfatt il|£ i|wmatt slalrgs of ang b^Itefefi^-tn go&
it2t caui&. Creait£m atheism grants g0w a p&kttt tti fxzz&am
jz^srrslatto hoj* aclft^&e. ^uen if Jfflfe are foraottg, ilfe ctfwtce of ito
pd Irui g0«rself alfofcrs gou to life tt|e life of a nsaslfir tnstaao
#¥«- -fltr
&4
slaoe.
is sta itemtr because a true J9aatptre knofe
gs& is tn^rossilblfi, as pie ojtH itexi prooe.
■a- d < i nn
tfeaf Ko external, tnfimte goo is possttk.
nal atljeist iofoaro tl|e existence of an^
note j31 Mo not sag tlfat tlje Pamptr*
=dj ifcing as dob. ^ saio ti|at Ije knofos tl
i
■JU
; ■ " , %*~
d:
" .i i h I jU 'I'i'mii ; '
r
II fc*Ji Ik Jill ^_^Jfc
A'nJ.C.'?
fenofos tl|at :
aotptric \®ao, life ^amptre
*i%i * ■
% external goos of myti| because %
aafct in the Pampire but f^e pantptce ooes
Qjbt panq3ire*s fenoftileoge places ijtm in a
-z fc ftf i c ul t%o "all-seeing e^_
~ "^ ^Jbis allofos tcf© Jiantptre
M
■"" ! n»
H^feieber, tl|e truil| remains tJt^at tl|e great external "^ioJr of our
zrrfors" is no more real tlfan fife ogres of our fairg tales. JConr
sljaf 1 examine tl|e reasons tl|at prooe tl|ts fact.
l^sri from Pznyitizm %« Jpfe h» <mI S tantraMctet^
jssxripttons of oualtfies attributeio to (Bob* (Honstber it! %fyz
,^=nan religions of i\\t foorlo Ijaoe not ckxIq faileo to tell us
^sTrrtlg &l|at (§&b is, but li|eg mnlbttt eben gibe us a rational
ascription of tl|e effaracteristics of Cioo* ®lje %ab tl|eo toulb
*-3g for uras so ifaro to coutprelfeno tljat u|eo coulon't eben gibe
» coutpre^enstble rougl| sfeetcif!
Jhxe of tije most common oescripttons of tl|eir nansxwimt Olob
ts itfai %ab is Infinite, pffljat ooes it mean to be infinite?
i^irst, to be infinite means tl|at ti|ere is na limit to four sisre.
3=o, as an infinite being, exists ebergbil|ere ano as eberntifing.
Z^is is another foa^ of saving tlfat (Bob l|as no specific
rssitties.
* #
se tljat tlje proofs of tife jsyamptnc
re earnfem io be flanieo. Jlef s suppose t%at
9ssf tijat fl|e clfotce of atheism tofoaro an
x % riglii xfyoizB angniag. JIHro? S^ause
J enable gou io tljink nnb act ftritif far
Ifabe specific oualtiies foonlb mean tifat %an lack otljer
sratific qualities ano are therefore not infinite, ®o be infinite
^s to Ifabe all oualities* therefore, to ifabe all oualittes is io
r^zz no specific oualittes to allofo yau io be ioenfifteo at all*
Zn otfyer foor&s, to l^abe no specific oualtties, to be notl|ing in
ttcular, is not to be.
. Mf l H WI **
26
ompare tlfis to a table for example* <A table exists anb it i|as
specific qualities, <3I* wifgift lie br omn, tjarb anb Imoe four legs.
^Jl|ese qualities can be ibeutifieb so iifsi won can look for a table
among otljer tljings il|ai exist anb sag, "J^f, l|es, ®ifis Ijas 2x11
tip qualities of a taMe anb therefore tljat is fol|at it is,"
oh, imbjeber, gou t|er£re wo sncif inxurw, J££inee dob is infinite,
00 is tljat table, anb tlje lamp, anb tip cifair and antjtlpng cIe*
gou toulo eber Ijope to Imofri abowL tftljis is anotlpr brag of
saving tirat <Iob is reality ©f course, m% cad reaiito "<£bf
^Realitg is simplg, reality
e relw upon tip |Cam of 3^«tttg so as to use reason, Hffr
am of <3Ibentitg, simple sans ilrat a ttfiug is brljat it is, tffat A
is <&, UClp |Eabi of <3lbcntit|r relies upon: tip fart tljat iw orber
for a iljing to exist tljere must be certain unique characteristics
about it to bistingnislj it frout otijer things, lEljere must exisi
au ibentitg bounbarg, <Bab? being infinite,, ijas na tbentiir
bcunbaro anb contrabiets tlje founbation of reason,
luce QI00 cannot be ibeutifieb, (§ob is not an entity tljat exists,
UTo be, means to be something specific, something in particular,
^ince #00 is ebergtljing, (§ab biolates tljis most funbamenial
of all la&rs of logic anb reason anb tiprefore is nonexistent.
"(Ho betiebe in an infinite dlob, tl|en, is to refect reason anb logir
anb hs conbemn oonrself to neber knoming anything for certain.
®o koom anotljing requires tlje use of reason* ^i reason is
biolateb, notijing can eber be kxwtezt. <Ali tl|at tlpn remains is
ram experience mitljout a means to classify uxtb evaluate tips
experience.
^nolipr tcmmmxt characteristic useb to bescrtbr <J§ob is to elate
tljat f§ab w "pure spirit* 11 JKjat is "pure spirit?" ptell spirit is
Ifelb i|ere not to mean tip minb or emotions as a subjects*
Maternal 11 experience. ^0,
ssaieiljiug tljat is xxoi materia
~*zra spirit is someiijing otlpr
zzsxd birectio, <3Iu °f^ fir &mrbs, to m
s in saw ibat (Bait is sometMng 0011 :
3sb is unltuomable*
* "if
is bitalln important tljat oou :
^xlmumable" boes not mean sums^
-zl ^It means someti|ing nou can n
J! course, ii\e question iimnebiaieti
=1 neber be krcnftra, foifat makes tip
I~3 van knob? foljat tl|e repln is? ^ r
:m!
lafa in ttfts reasoning about
2zz tl|at consciousness (spirit) can
j=hm Consciousness is a process
"..^mtifotng anb classifying tlje farts
5 a process, an action, piif at life \
zLhSxt is tl|at tl^ere is an aiciion, (Ife
i.-rskai bobtr, "Qlben btx not mer*lc
9,-^sL l^lfeg foant gun to befie&e ir
s ano reason to beliebe is tberel
; =zut a Ijaunteb Ifouse somebtl|ereu
^r=st anb nou are tolb no one has ■
"3^u ask miff ttfen tl|ink it is ffaim
obost saib so,
lone about itsel
if no one eber bs
^ranse tlje book
28
29
T W*W*W * M
nit iot example. ^ taole exists and if Jtjas
f ffisg!|t fee forafott,, Ifard and If aoe four leg^
. itedlf ieb *n M snu caw Wfe £„ a „*
isrf exist and sag, "^Atf, y*>s, Hljis tfas all
■!* and %refore %t is mifat tt is." ptife
±3 m sucf; luxury ^ince €00 is infinite]
i lia lairgi^ and % clprir and angilftng els*
fenofo about. fKlfts is another tag 0!
tall reaftio "fllobF
• t tt Md *
sdifs. ©f course, fo
±> of ^Jdettitto so as i0 use reason.
f% sags tl^at a tijing Is mifat it is, tfjat A
^henlUg relies «p0tt tl|0 fact tlfat in order
:*r* must be certain untone characteristics
from otlfer tlftngs. tUijere must exist
> (§00, bring infinite, bag 00 identtto
% tomato, <rf r^rnt
ted, <3§od is not aw entito tl|at Exists.
specific, something in particular.
_ <§od frtolates tlfts most fundamental
rr^r rsssim and therefore is nonexistent
&f <§nd, %«, is t0 refect reason and logic
*££ in nefeer Imoming angtlfing for certain.
riilzKs tip use 0! reason. ^f reason is
fer far fenomn. JMt tijat flfen remains is
n a means to classify and evaluate thai
si«risiic used to describe (Boh is to claii
'± 9 pijat is "pure spirit?" ^eil spirit i
t ifcs mind or emotions as a snbterfi£
^^froa!" experience.
0, tlfe (Effrtstian mgsttcs mean
trnrtlfing tlfat is not material, noi plmsical nor mentaL <3for
_-snt spirit is sometifing ottfer tlfan angtljing gon can eber kxtxxte
zzsvA directlf|. 3 n tfttpr mords, hx sag tl|at (Hob is "pure spirit"
s to sag tfcjat (Sod is something gou can't eber knaio about; tljat
"^rd is unJinomalrle.
•4 " >V *
"i is ottall^ important tljat gon nnoerstanb tl|at tife moro
.zTdEnomaHe" noes not mean something gon ijaoen'i otscooereo
^ft means sometlftng %mx can neoer Msco&er nor ioentifw-
?f conrse^ tlje ^nestton immeoiatelg comes to minb tfyat if (§ab
neoer oe knafon, foi\at makes tl|e mgstic tlfink %nb exists?
3 fou knaixs fol|at ti|e replo is? <31f ^on gnesseo "faitlf" ^on are
3»F a S at «
a flam in tiffs reasoning almnt Ciob being "pnre spirit" is
tl|at consciousness (spirit) can exist mttifont ano form or
**• Consciousness is a process of tlfe min& in£rolireo in
o.
^sniifomg ano classifying tl|e facts of realito* Consciousness
s a process, an action, piljat tl|e l|uman clergo mant oou to
.=Iiefre is tl^at tlfere is an action, Oiofr, ntl|icl| lacks an actor, a
x.~3Stcai 000^* ®%H ba not merelo expect ypu to oelie&e in a
zrzsL ®l|eg mant Qtm to oeltefre tn a glfost no xxnt inill efter
-zfre ang reason to beliene is tlferel ^i loroulo oe like Rearing
r_^nxl a Ifaunfeo lionse somefoliere. Ifou ask mlfo has seen tlie
SZ* «b BO" are tote « TOe (,» ,6e r ***« ^ glpt «t all-
■^m ask mljg tlyeo tlftnk it is Ijaunteh ano tljeo tell turn it is
^srause tlje glfost saib so. "^ou ask Ijom tlfe glfost coulb tell
=7jan£ about itself if no mxt eittx sam tlfe glfost and tlfeo slfofo
7=31 a book, "jf on ask fokfQ tlfeg beliebe fife book and tlfeg tell oon
ise tlfe back sags ilfeo slfonld*
29
t&tib tips leoei of mental paralgsis is fotjat mas ipld ho.
risitan itpologians for centuries t0 be sublime! ^
JUampire simpl|| considers it stupid*
er definitions 01 M§od m£tttt0it ifjat wab is omni
(all-poferfui) and omniscient (all-krunoing), fUo
omnipotent means iljai (§ah inn 00 anoiljing. (Son l|as totally,
unrestricted action. |Me can def|j tip lams 0! posies at fatlL
0100 can make anything 00 ant|tljtng and make anotljing Jber0m*
anting else.
* *
t3%is is, again, a total mutation 0! ttje pain 0! (Sdentihj aud
undercuts reason and knowledge* £Sn order for #00 to bo
an||ii|mg, ($vb mould Jptoe to lie able to make entities act in
foags ilmt are in defiance of itpir individual characteristics. Co
make a rock fig in tip air, Clod mould ijabe to suspend tip
characteristics of a rock tljat do not include tip ability to fig.
<3fn otlpr mords, tip rock mould cease to be a rock since tip
oualttles of an entity determine fcrlfat it is.
Jlfurtiprmore, if Qiod is omnipotent ilpn anything is possible,
^[f anything is possible, ilpn reality is unknowable- (31 f reality
is unknomable, tlpu you can neber knob* about (Hod (or e&eu
about tjafring faitij in <3§odl)~ tftipref ore, tip idea of amnipaitnes
undercuts reason, knofcledae and e&eu the existence of <3§o£
Based upon iffe fattlj of tip Iptman mystics!
^dd tl|e fluafiiy of omniscience and tip situation foorsens.
mniscience means to knom eberyiljing in tip past, tlje presets?
and Up future* Ma already kxwkr eheryitjiug, tlpn eheryiijiur:
must be fated or predetermined, <3Jf all tl|e actions of eoerr
entity in tip un torse are already preordained, ilpn it is
impossible for anyone to change ttfat fate, including dod!
^iprefore, omniscience makes
Zz <iod already knoms e&erytlpng iSpca
rrmge it and tljat means tljat (Sod is ;
2 omnipotent Upn lp can do anyi
rz cannot knakt mitij certainty Ifis o&c
■zzmxs Oiod is not omniscient.
1 course tip response from tip bz
ion, not ixx think, hut to "Ipdie
2TT>
.~»noitpr description of Oiod is tbai
zzssmx <§>od must bt good is simply hi
i=slicious, e&il (Hod l|as prooen ios
Curitfusly enougl|, an obfectt&e tzzs&h.
^&es tlje reader mifff tlje clear urtdscs
3=d is e&il to Jjumans hut tl|at is fesP"
• r,,tat does it mean to he "all good? 3
=zlu to a moral choice. tt (§aQb" can oni
; dmice aoailsihle for doing l, eML n 35
s^*j that (iod's nature does not leafe» ^
?^^^*>t^
"»'' ■, »
rarent choice, ^iod must dtoose: c c
Zia otipr 6rords, ^od is like a maelfis:
s^ues* "QIlp problem Ipre is tltai if i
--^ice tl|at tlfere is am| meaning ia ilp
*3S no d|oice in tire matter, good and
3^ mould he like a preprogrammed rs
-sx* a rohot mas "good" if l|e stmpin sc
\l =a faould sag tlfat tlje rohot Ifad no
=^ lt neither does #od tja&e a clioice-
30
s\
I
■ i MM U M iii W WWW 1 ■ - ■ «-^ ^™™™™™~ v
■ '■'■
- T » T
^>^ M * MMM^W
riWNto
.WWWMI^ ipv
me%&al paraujsis
for centuries
*r*£
-fc*-5
it stupid.
ts
t0
fat mas Ijeld
be sublime!
mention tljat <Sod is omnipote
h omniscient (atl-knomingX %o fax
%i <§ad cati 00 anting, (§ob Ifas totalis
p£ om defy % lams of plrosics at mtlL
feg do angtlfing and ttmkz angtlfing bttxmt?
H-frefore, oituttstifittcc makes omnipotence impossible for Cjfod*
Zf (Sob already knoios ebergtl|ing tljen lye cannot 00 anything to
:rrmge it and tljat means ilfat <3§od is not omnipotent, <3lf *2> b
"5 omnipotent iifen Ife can ha anotl|tng ano mijere and tljai means
-3 cannot knom mitlf certainty Ijis ofon future actions and tl|at
- *rn m <3§od is not omniscient.
Ti course tlfe response front tlfe Ifnman mystics is not to
r=zstion, not to tlfink, but to "Ijabe faitlfJ'
rfzi kiolaiion of tlje pam of <3fdentito and
zz£z femimledge. ^n nrder for (Bob to dr
£h bafce fat be able to make entities act in
Issse of tf|eir indibtdual characteristics, Cc
: %p sir, <§nd mowl& tfabe to suspend tip
rrzfe.ifsri 00 not include % abiliio to ffg,
7 nidi mould cease to be a rock since %
j *z£somne mffai it ts,
2* is dzsnipoteni %n atmflfing is possible.
Sjs, ffcm reality is unknomable. <3ff real
1 5=n can neber knoia about ^iob (or eben
Clbdl). Cfferefore, tlfe idea of anmtpot&tict
;e and eben tbe existence of (Sbd
-«±
ifat bnman mgstics!
xsrruiscienre and tlje situation morsensL
s femsfe eberf tifing in tlfe past, tffe preseni
<dr£ad| knom ebero tfftug, tljen eberfiffing
rarixted, «3ff all H|e actions of eber£
rs» are aireadg preordained, tlfen it is
she to cijange tljat fate, inefnoing (Sb^I
*_notl|er description of (§ab is tl|at dob is all good, tftlfe
r^ison <3lod must be good is simplg because ti|e aliematioe of a
=zltctous, ebil Oiod ifas proben too terrifying for humans*
Curiousio enough an ob\ztA\1at reading of tl|e Ctfristian
jzStes tl|e reader brit(| tfje clear understanding tlpi tlfe CJifristian
^db is ebil to t|umans but tijat is beside tt|e point ifere)*
ITThat does it mean to be "all good?" tD^e mord "good" refers
r=fo to a moral choice* "Oiood" can onln exist since Ujere is also
1 rfmice abatlable for doing "ebtL" ^ut to be "all good" is to
I if|at d>od's nature does not leabe Ifim ano choice, pf tl|ere is
apparent cljoice, (§ob must choose "good."
*— *4
Zn otI|er mords, <§od is like a machine ml^en it comes to moral
"^smes. Wc\z problem Ijere is tl|at it is onl|| mljen ^tm l|abe a
raster tl|at tl|ere is ang meaning to tl|e mord "good*" Jiincr Oiod
.*ras no choice in tlje matter, good and ebil do not exist for Ifim,
3sd mould be like a preprogrammed robot ^fon mould not sag
_*3i a robot mas "good" if ije simplo follomed l|is programming*
^Jsn ttotxib sao tljat tl|e robot l|ad no cl|oic£ and if (Jiod is "all
rrsd" neitl|er does (Bob Ijabe a d|oice^
30
31
j tJ|e b*a||, if (§ab can onlg make "gooo" cljoices tlfen be ales:
can't Be avmi^atmt^ since an ail~pomerful OSofr simulfr be able is
00 ebil acts as bjelL anfr %ab can't.
r%r^
A is "all j**/ %*
frilro, froes Ife permit "ebil" in fife bmrlft? ^Iter a personal
trageop, tije suffering ipuuan mill rommonlp ask Ips religious
minister m% %ab let tips ijorribtr heatlf happen* ®lfe usual
replg is (||0m guessed it) "Ifafcre faitljJ 1
fje l|0nest ansmer to tips is artnallf four possibilities ail ef
brijici| probe tijere is no #00,
<3prst, OI00 permits ebil in tlje morm beranse i|e is too meak I
stop it. therefore, Ife is not omnipotent anl* is not %ab~
iiop tL
00 is
oh ijas t%£ pomer to present ebil but fijon*t
tEljerefore, because dbJr permits ebil arts in tl|e morlfr,
not "ail goob" anfr is not (Soft*
ijiro, CS00 is too meak to prebent ebil ano monimt't prebe^
ebil if i|e coulbu tElierefore, ije is not omnipotent nor "all goofe"
aufr is not %ab~
Jffourtij, (§ab is botlj capable of presenting ebil nnb ijas ifcr
poferer to ho so, Put since tJjrre is ebti In fije foatlb tlfen tl|ere iz
na ma
lie Irnman religious ansmer to this rational examination of ifcr
farts of tije matter i|as trabitionallp come from a school sf
ilmugljt hxmian as "negative wjeologpJ' M\\m fetempoint sars
ujat (Bab is begonfr all ijuman understanding anb tifat ar*
oualit^ ascribeo to (Bab most be referteh bttnn^t it limits (§dt
;=h Oioft cannot be limtteo on !%» e=»
rzrmaf sap tljat <J§o& is all goob because
jsxitg more tijau tbat. Ifon cannot s
-rsanse tifat limits Ijim as melL Ifon
j^dimiteo because tl|at limits l|im £ebe
^jbu can't sap tijaf (§ab is limited tes
^sing omnipotent*
course tor result of tips plop is 5s
=£nfr, miffclf is ti|e goal of all ifgsc
ms, JU1 tlfe slabes of Ifumauifg tz
11 in a (§ab about mlficij
re f aitij" because pou
TB"""™*tP(l(T~?*
^Jgm ti|e l|uman tlfeologians tlprefe wz
mr tifeir failure to rationally Jtaef
-.Trraderistics; tlfe^ turned to argsis^
tl|ere must be a <Uofr eben if rz
e l|inu 0©ne ber^ popular 22
■*■ hw n"
-first Clause Argument," pf sn^«
uniberse around us, somsosz
3xefore ti|ere must be a creator &ns £«i
_f course, !% blunt ansfeer
r^slion, ^ni mijo createb €
■^szanfrs a creator, so must (§&b~
7^3 ano tl|en me ijabe to ask fal|0 ens
^-*2a~suprr~(l>00? 3^ W0 0W£ wzzb®^ ™
-j^tyq to rreate u|e uniberse eitljer*
"■ " |l|l #1 pl : -Jhi.l M<^
is leaos to anotljer point,
izzzign tlfe uniberse implies iifai ibaa-
z=sdion of ti|e uniberse. *®lje fari 12
32
JO
ran onI| nwk "gooo" rijoires tljen l|e al&c
sim nit iU-poroerfni ®ob slmnlo be able ic
~k£> dot* cwtl
i still arises tljat if ®nh is "all gooo, 11 ilpc
w f£tF in tlje foot lb? <Afier a persons!
* Imman foil! C0mmonl|i ask Ijis religions
sS lifts Ipxrrible beatlj tjappen* Hlfe usu£
; ii) p i|abB faiUj."
is; is actually four possibilities all cf
£il in ifge fcorlo because Ije ts too break ic
f is net mxmip&imi ano is not %ob~
ts
ebit but fticm't stop tL
s tn tlje roorlo, <loh is
±^**i'*W**H*#¥i*
prebent ^J&li ano mouffcn'i prebenf
is wot omHtpotBitt nor "all gooif
rrb ^ioo cannot be limiteo bj| tlje mere mtnb of man. ^ou
=rrsot sag tljat OI00 is all 0,000 because tljat prebents (U00 from
rssig more tljan tljat. ^ou cannot sag tljat drofr is all soil
isc tljat limits Jjim as fcelL ^nu cannot sao tljat dmfr is
4 , mi "K ii
MOD*'
limiteo because tljat limits Ijim from not being omnipotent*
m can't san tljat (Bab is limiteo because tl|at limits Ijim from
ig omnipotent*
course iije result of tljts plo|j is totally to undercut man's
=310, mtjiclj is tlje goal of all ttjeologg create** to mnttol
xans* ^11 tlje slabes of fjumanttig mzb to 00 tljen ts to "Ijabe
*}f in a #00 about roljicij nothing can be saio or tljouglji or
rrsfen- "Piute fattlj" because gun sljoubX ^xxb so tlje^ 00*
n. tfn*
ren life tjuman theologians tljrero up tljeir Ijanos in oespatr
rzzr tlfeir failure to rationally oefine ettljer Olao or fjis
r.rsractertstlta, tlje|j turned to arguments to support tlje toea
.rf tljere must be a duo eben if xmn mulb not rationally
j=scrtfae fjim. ©ne ber|| popular argument ts tlje so-rallro
iFirst ffiause Argument." ,31 1 suggests tttstt since tljere is a
d uniberse arouno us, simians must babe createo it.
-2
__rerefore tl|ere must be a creator roe call mab~
***k-<r-
sble of prebenting ebtl ano Ijas tip
:inxr i%ere is ebtl in tl|e foorlb tlfen tl|ere is
2usb3er to tl|is rational examination of %
ps traoitionallg xmm from a school cf
rsgstibe tlieologgj 1 ®lfis bteropoint sa$rs
all %uman unherstanMng ano tijat an^
n& must be rejected because it limits #c^
f course^ tlje blunt ansfoer to tips itxsE^ thinking is tije
r-2stton, "Jiut roljo createo (§ab?" ,After all, if tl|e uniberse
jszsanfrs a creator, so must (Hoo, jUaobe a super-Olob createo
3^t ano tb,en bie Ifabe to ask rolyo created tl|e super -(Bob* ^n
zJra-super-Oiob? ,31 f na one neebeb to create (§ab ttyxx no axis
-rr*htb to create tl^e uniberse eitl|er»
3Hs feaos to another point* ©l|e ibea tljere roas a %ab bilfo
rr*sic& tl]e uniberse implies tl|at tljere bias a time before tlfe
;r2£iit0n of tip uniberse. %x\t fact Is, time is a part of tlfe
1 +»r
uniberse since tije uniberse is zmttposzb of a space-time fabrk-
tHime presupposes entities m motion:, tElje uniberse is
C0itt|j0seo of tlmse entities, HIi|erefore, ilje ibea tlfai tljere con!£
be time butijout a uniberse ts absnrb, tllime exists bntljin if|r
uniberse anb if tt|ere bias tto uniberse, neither fiooulb tlfere fe?
ang time for <3§ob to create it. (f&be ,f pig Pang" ujeorg, 6j||xr§-
grebr birectlg from tlje religion® expectations of ljumar;
scientists folfo shoo lb Jfabe ferto6rtt better, ljas alreab|r besn
bisproben, Jfforiunaielg, it brill take anotl|er generation befocr
uje current spokesmen of ljuman posies anb cosmologg biz mC
anb tJ|e oefij obserbations of an eternal anb infinite uniberse art
popnlnrlg acerpteb).
l|o Argument from Resign" bas its proponents tijrongijmr:
Ijisiorg as brelL ^Jt foas unite popular among tije betsts ferlp
formrb ilje pniteb J££iaies, tDfis argument suggests itfat shizr
tfye materiai uniberse J|as orber, tljen ti|ere must Ijabe bzzn sun?
>ranb designer ((B&b) fiotjo set up tlfai orber.
f course tlje refuting ouestion is fotysd aliernaiibe is tljere to z.
unioerse of orber? <A uniberse of rifaos? <3In a universe rf
rlfaos tl|ere bruulb hz no sentient beings present to ask fiaH:
mabe ibe unioerse orbereb anb lawful, Hlje onlf uniberse tip:
couib Ijabe life fa&ulb reguire orber, Wqzxz is na untbersr
possible in mljteb, mmzonz roulb ask fcbo besigneb it m
orberlg fashion unless orber bias neressarg anb not arbitrary
Ijerefore tl|ere is no nzzb for a CSranb designer nameb (§o2l
tje "Argument from ^ftife" is a berg popular one tijese bezgs.
t suggests tljai life mutb not Jjabe arisen bn r^ance
therefore tiferr must b,abe bzzn a creator of life foe rail %&b.
jarr..,..
pw nobi gou are prubablg seeing ifce
^ftf| iijese arguments, flife is, after s£
zz orber in tl|e uniberse anb so %e refi
^3Di GEhrber" applies, Pofireber, titer* i
siaulb be abbresseb as felL "Che ibsz
e existence of tilings in reaifiw-
c
C^aitee is an issue of eptstemoiogg {
^zrdfcr &rl|at fe knofet) anb pertstfei
i3ifribual is ignorant of some rrefrr .
zzzazimz flips a tain, cl|anre beeibes fc
^3 Ijeabs fifto per rent of tl|e time, M.
zzb nttz%% to all tl|e information conn
i^e fueiglft of tl|e min, tl|e btstauce :
ll|e coin f etc) tjfen tljat inbibtbual c
iatnt^ brifetljer ti|e coin biouib Isn^
r Sras tosseb. "Qlbance" refers m$a to
riarmation are not knomn to tbe pers
••■^liy
^-naonre ts a metl{ob of bescribing prsbi
j<*--
tnce
T
3 ti|e same niag, tl|e £tppearance of in
z feitl| cb,a«ce, ,3t ^k^ exists ur it I
ssibilito for life anb it exisieb, ifcs
^=sitb babe some fijeiobi* ©i course
*****^«*
•^ryens bue to supernatural Intei
»-z foiubobr anb nothing can eber far
Z^zis tfyz supernatural is tl^e mtpsss
L*rnilb be obbious tifat for
i=el|abj not be supernatural, fraf
hiral lams).
34
35
t ^y^s^ jfjf r&nrw*
MniM^^^M
^ — -i— i| _ (B-
■MMhMriU^iWMiMMtei^ril
it. . ■
W
€**-.*
r -w — V Sr
JEliAiitES IJT
rnfeerse is cumposeb of a spaee-ttme fabric
IfC Uniberse is
stifles* therefore, H\t ibea tifat tifere coulifc
nifcsrs* is absurir. tEime exists mttlfin tip
t fsas «o nniuerse, neitlfer moufb tifere fe?
^i* «. (flip "Ptg p,mg» Up**, fa^
s ifae religious expectations of Jfumar
i2k ffafrc lutofim better, Ifas already beec
H* ii mill take anotlfer generation before
i of fpiman pimsics anb C0sm0l0g^ Me oni
r*is of an eternal anb infinite unioerBe are
si ^stgn R if as its proponents tifrougifou:
: fcss jgniie popular among fife heists mifr
? i^» s> Cltis argument suggests tifat siucr
* fess orbrr, ttfen tifere must if awe been sens?
±rj Efa set up tifat orber.
~ csEstiun ts mifat alternatifre is tifere to z
A "mritese rf dp*.? ?« « «rfte« «£
3 ns sentient beings present to ask mfe;
•Ssred anb lamfuL tKife onto, nnibrrse tifat
3 rehire urber*. ®l|ere is no unibersr
ten* mnlb ask foifji besigneb it in an
i« H i "i «
=s c rte mas necessarg anb nut arbitrary
>nb»
3 ms& fur a (jiraub designer
lIi£e B is a bertj ooonlnx om tifese ba|p*
ttmlli not ifabe arisen bg cifanee an£
n a creator of iife foe call <5ob.
Hh nom |rou are probafalg seeing tife similarity in tife flams
.rxifr tifese arguments* |Ctfe is., after all, fust a particular form
zz oxbtx in tife uniberse anb so tife refutation to fife "^Argument
frsm ©rher" applies. Jlomeber, tifere ts anotlfer issue if ere tifat
sjpnlb be abbresseb as melL tUife ibea of cifanee boes not applg
existence of tijings in realitg.
Ossaat is an issue of tni&itmoloo^ (mificif beals mitif imm me
jrsfo mifat foe knom) anb pertains onig to mlfetijer an
:=£t£ribuai is ignorant of some information or nut pfflfen
t^seone flips a coin, cifanee becibes fife probability ttfat it comes
js: ftrabs fiftg percent of tife time, plomeber* if tife inbtbtbual
*=2x access to all tife information concerning tife coin flip (suclf
rs tbe meiglft of tife coin, tife btstance trabeleb^ tife force ixpplitb
coin, etc*) tifen tlfat inbibtbual enulb knom foitif absolute
taint^ mifetifer tife coin iatxulb ianb ifeabs or tails ebero time
n feas tosseb. "OHfance" refers onlg to tife fact tifat tifese bits of
"^format ion are not lutomn to tife person maicifing tife coin flip*
Cq&xtte: is a metifob of bescribtng prebiction not tife likcliifoob of
fence!
■ nm npi'i ""^ -
-mt. *— y
Zti life same feao, tife appearance of life on eartlf ifas notlfing to
^r: 6iitlf cifanee* <3f eitifer exists or it boesn*L ^If tifere fuas no
zrssibilitg for life anb it existeb, tifen tife argument for (Bob
jrr^ilb ifabe some meigift* <Bf course if something impossible
-zr^ipens but to supernatural intcrbention, tifen reason goes out
i» fainbaia anb notifing can eoer be knofon, not tbtn M faitif*"
Zlnxs % supernatural is % impossible. (Jfrom tffls it also
E_*2iuib be oimious tifat for magic to be possible it must
srmeifom not be supernatural, but an application of Ifibben
-jfaxal lams)*
34
35
ft* ,**
pit a ii '
4 " ' ' ^
■■■■■ i^'v
1 ■ - * *. ■•*.
- - ^-4 %lf
at long ago ,31 tas biscussing some implications erf ouaniinz
tifeairg fur il|e structure of reality mt|eo a Ijuman friend
subbeniy perfeeb txp anb remarfeeb tl|at maybe tlfis coulb permi:
% aetatem* of «*. ^lUpwsli iljts Jpp* Wrf. ,mcki 5 for tfi=
as ^ explained tlfe full context of ttje issue, tl|e iijouglft tame iz
me tijen {join interesting ft Is to see iije emotional bribe fyumsi:
beings nufer Ijabe to possess an external goo, ®l|e reason tljsr
foani an external goo so bably tljat ttyey Ijaue ignoreb ti}e facts uz
reality for ofrer six tljonsaub years is a testimony to ife
excellence of Jiampiric manipulation boring iljat same leugilr cf
time!
Ije earliest origin for an external goo comes out of fc
explanations primitive man Imb for ttfe mysterious forces tip:
surrounoeo l|is batly life^ P^e moulb attribute mt unusual cr
mysterious occurrence to some n %pb n mlfo ruieb tlfat tlfta-
therefore tijere mas a goo of iigljtning mljo moulb cas:
tffunberbults tljrougff tlfe stormy skies, tEljere mas a gob of fe
fcrjjo rreateb anb ruleb tljc raging inferno of a forest fire* tHiprs
mas a goo of itje rtfrer mlfo moulb $UBi\ tl|e man's raf:
bomosireauu tEljere mas a goo ttel|ino all of tlfe natural fortas
t^at later mankind moulb oefine tljrouglf science*
arly religions mere polytlfeistit., possessing ntany gobs, Ch:
abylonians, tlfe ^Egyptians, tlje jHHayans ail Ijab numenns
gobs anb gobbesses to characterize tlje many mysteries of tipsr
morlo* ^11 tlyese gobs i\ab similarities in tl|at tl^eg mere s-_
more pomerful anb knomlebgeaJble tl|an Ifumans. JCo jp niter
coulb stanb up to a tljunfrerliolt cast boftin from Ifeaoen vcz
mxxbxbt in a forest fire nor stanb against a cascading ri fe rr-
i|ese gobs 6rere certainlg more koomlebgeaWe tt^an i|u
ueu ${zxii l|uman Jbeings unberstoob tl|at knomlebge is pofeex
Clms the carlo gobs serbeb as tsMs
enmankinb simply bib not unberstss
^rsre, ®PS taulb only assume iipt a
=zittx ijelfinb tlfem anb tifat tltes* sr
^s&erful anb miser tlfan tl|Eg fer*. C
Sukrs of eartif often useb tljts sn^itrs:
^3 assume tl|e roles of tljose uomexis
r
*,
» ^^^ «tatureb anb began to imb fa
=^atomena unber (§ur guibance ii hxzs
obs moulb shrink ^It mas hn
uing moulb pass into obi :
ure of electricity. !Mt foas
^=3»lb oibe feao ta tbermobmtamics s
mechanics*
■ 111* ■! *!*• ■
■■* aK
TT
^*i % trabition of tl|e prieste
rrarciies imaulb not so easily tabs afe
rz so, lElje ifuman clergy mas tnfb
Z*m, gobs mitl| only some pufaa:
^-isi|ing^ tljen tlfey muib lank io "
--* mtire uniberse.
H^us % gob of ligl^tning becams
Z?|»reas tl|e gob of lightning l^ab lie
-=2rytljiug ijab uniimiteb pomers^ ^Sfc
iimiteb knomlebge, % gob of i
miebge,
l,^?r all, tl|ese self-serbing priests si
if ligljtning creaieb ligl|tning ? i%en l%e
createb tl|e entire unibecse. S3i£
I realise tlfe flams tn tl|is tffbcktng
36
3/
ii i,Mnflr*"-i ^»^«hhh>
u pt y 'i V j-.
-k ^.^^^ i< i 111 rf JBIilMWTvHi ^. s* *"
^V-#£ '****''*
a.******-*.
s Mscusstng some implicaitous of ouaottnr:
-ninre of reality mffen a ifnman friend
ei^s remarkeb tlfat magbe tips ronlb pertnc
L Aiiffouglf
lull context of % issue, tlfe iifuuglft came fc
iimj it is to see tlfe emotional bribe Ifutnsr;
possess an external goo, SIfe reason tlpr
i so fcsolg tlfat ilfe^ Ifabe ignoreb % facts of
x %msanb gears is a testimony to %r
rir zasnipitlation curing tlfat same length c£
: Set an external gob comes out of %
*x csai f|ao for tlfe msisterious forces %±
2 life. Ife foonlb attribute an nnusuai or
us to some J, gob" mljo rnleb tlfat fifing.
3 a gob of Itglftning tolfo fuoulb can:
i fbt storing skies* ©If ere toas a gob of fir*
«B*
rfcr feiho fcmulb puslf ,tlfe man's ra£
fess a gob beifinb alJ of Uje natural forces
rzifb befhte throoolt erfftrrre
"Urns tlfe early gobs serbeb as labels for mgsfertes because
.-snankt nb simp% bib not unbersfanb frrfro things bjere as itfeg
rsre* Wq&g conlb onlf assume tlfat all actions must Ifabe an
.rrfnr beifinb tl|em anb tlfat tljese actors (gobs) foere more
r=*oerful anb fotser tlfan ilfe|i tare* (Bi course, tlfe Pamptrtc
loafers of eariif often useb tlfis superstitious error in tlftnking
.r assunte tlfe roles of tlfose nonexistent gobs*
3js man matureb anb began to f ixib tlfe ansfoers beifinb natural
^Tortomena unber <i§ur guibance it £oas certain tlfat tlfe number
rf gobs hautb shrink* ,31* ^ as inebitable tlfat tlfe g,ab of
yrfntng foaulb pass into oblibion as msxx unberstoob tlfe
r=zinre of electricity* <3i faas inebitable tlfat tlfe gob of fire
:r=mlb gibe fcag to tlfermob^namics anb il|e gob of ribers to
ijxib mecbanics*
^zt ttje trabition of tlfe priestcrafts, tlfe con-game of fife tjuman
;i-3zrcijes fooulb not so easilg fabe atoair* pile bib ntxt besire it to
j3 so* tUlfe Ifuman clergy mas iuf luenceb to becibe tlfat if limtieb
9=bs, gobs feitttf unlg some po£oer anb some fotsbom £oere
rmislfirtg, ttfen ilfe|x mutb look to an unltmiteb gob, a gob of
rt entire uniberse*
|z%isiir, possessing mmxg gobs* Cfcs
s, tlfe JHaijans all lf*tb nutrntmn-
cterise Hfe mang masteries of t
^s fcab similarities in tlfat tl|eg Caere aL
bicfatrbgeable Hfan Ifumans* Jfo ifumar
oil cast bobin from Ifeaben ncr
fir* nor sianb etgainst a cascabing riber>
iaiidi more Imofrjlebgeabie tlfan Ifumans
±155 unberstoob tlfat imofclebge is po&er*
Zhas tlfe gob of liglftning became tlfe gob of ebergtlftng*
i^feereas tlfe gob of liglftning Ifab limiieb pobrers, tlfe gob of
ting Ifab unltmiteb potuers* JPlfereas life gob of liglftning
-rb itmiteb Jtnotolebge, tife gob of eberftlfing Ifab unltmiteb
rrsfolebge*
^^ter all, tlfese self-serbing priests came to see tlfat if tlfe gob
rf liglftning createb liglftning, ttfen tlfe gob of tlfe uniberse must
*dbt createb tlfe entire uniberse* vElfese early religionists bib
^± realise tlfe f lafos in tlfis tlfinking bjoulb htmvaz nyataum to
36
3?
;:#»-
■ !f\ ■ *
?t
S
*K.'
.i-'j|V--
ana trut^i thinking being. 'QMptl bib nat anticipate
gramtlj af science unb tedjunlngu fax&nlb enaMe arMna*
men anfr famrven ta b& things tJjat euen tlpir &lb gaas
aclpefte.
itrat &?
ry Jjnais-:
caulfe ns"
Jpg aula knem tljat if tlpij btmzmbtb faitlj unb fours Ipp, tlpr
tttnlb enstaue tip marla in tip name of tlptr <§afr. ^nb &a tip*
Mir miner tip gni&ing |&iric ijanb, gifting mankind iks
pleasure® af tip Jlark J^ges, and centuries of mindless foam,
mips rape of tip tptman mlnh ensured tffaj Ifuman ueings foau!^
remain staues efrett as tlp$j fntilelg reaclpd for tip stars, ^r^
so it Iras teen to ttff s berg dan.
^ite pfampire, Iprfoefter, reverts iljis slaue meuialita. ,3fnsies^
tire Vampire gluries in Jps afon feeing and carnal nature as *kz
aula true <8>ad in l|is afon uniuerse. Hip Pampire recagnisss
tijat as lp is, limited in pnmer and knamtedge, ip is tip antg
ad murtira, af tl|e name and foartim, af marstpp.
t*
sees
%e Pampire can prafte tip existence af Jps <S>ad.
ab tn tip mirrar. |Iis <Had reaches ant ijis Ijaud ta tnnrif
pleasures and materials af Ifis nnifrerse. tElp Pampire
trust l|is d>ud ta fuftg and fareaer suppart ips efrerti nmb an
desire as a lifting fteing.^
pUn ^axmpitism, i\\t Pamptrie %ab m
\\t Pamptrtt
//
ifye foarlbs irfiruffy
^epmxtpws
TT7
il%re are tma kinds af peaple in &
zzaph foifa mill realise tip tuipuiiasr
fas ana tif ere are % stupid
IFar taa mana gears, plfilasapl|w !gs*
zz^iuar apiutan af tip l|uman herd is E
_=arg tamers af mafar acaaemic iuhI&
rz the street" thinks itfnt pljilasapffg fc
=zsl marlo. .iHHast Ipimans bzlxs&B
^=if|ing iiut t%a useless fceraal ms?*^-
zLjgs are i|eifc in cantempt far t
rfi't ■■ .
z^I' 1 fat aut in tlfe "real" fijaxliiL
ijJbsapljQ is a silta game.
Il^ese are tip same peaple luija aeiig&e i
sa s ar mill tell ^au tlfat ignaring a Es
=: afoag. ^Il|ese are tip same fnin&tdc
J3» aa nat fiiaste tfeetr time thinking s
j=s practical, ^nir, f es, tlpse ar* i
r^lesstf explaitea eaera mameni af ti
-riik anb plan anb act, me mips are fc
isr^ane Ijas a pl|ilasap% af life*
. tUlprse mlja iren^ tlfea I|a6e a y%i
39
'^Sm tmtmm ■
thM****
mm
tmmm
astsg- Itijeg Mb not anticipate tlfat %
iedmologo fooulfc enable orMnaro Ifnmar:
p. tlfat eben tlfeir 0!^ 300s coulb nni
2
*-#*;
SfaEg brmauoefr faitlf amir morsljtp^ ifnr
& in if*e name of tlfeir <Eob, <&nb so ifp£
rtc Ifanb, gibing mauktnb %
, anb centuries of minbless mars
21 mind cnsureb tlfat ifuman beings temtfb
itle% reaetfeb for % stars. ^
Sit*' l*f*P
. xzfetfs tifis siaoe mentalito. fr^
He nfcm being axtb carnal nature as fc
se* tElfe fiamptre
a,
F* i».-*
fsfer anb knomlebge, % is % oufo traz
s zzza fnm&gi of teat&kxp*
i%R Existence of if is ,<l>0fr» ^ sees
^00 reaeifes 0iti Ijis Ifanb to touelf fe
of Jps uniberse- Hlfe ^Bampire tssz
I sub foreber support lps ebero «ee& an*r
>■
& Pninpmc tlmh ts
fElfE PHtttptttt pi|tl0SO^rifg
#
J3^ r££&gmjg£ ifye MffarmtB btifoem
ifye tea ribs xrfiruify attb fitniusn"
. Pxmpirt <2W
**Lfcre are tmo ktnbs 0! people in*ti\z morlb* tHJfere are i\\t
rssple mlfo mill realise t%e importance of plfitosoplfii In tlfeir
3es anb tifere are tlfe stnpib*
4» taJ
t00 mauo oears, plfilosopfro, l|as been conibfemneb bo ti|e
:r3uiar opinion of tlfe Ifuman Ijerb to be cifaiueb mttifiu tlfe airo
i^sro tomers of major aeabemic institutions, tEbe iblottc "man
rz. flte street" ttftuks tlfat plftlosoplro, ifas nothing to 00 mitlf tlfe
ml foorlo. jUtost Ifumans beltebe tljat pi|iIoso|ji{§ constats of
-^zifetng but tlye useless berbal meanoermg of ageb professors
rro are l|elo In contempt for iljetr Inabtlitg ta Jjoio b$&m a
"asd" fob out tn tlje "real" morlo. JRost i|nmans tlfinh tl|at
rrffosop% ts a stl% game^
C***"
iese are ilye same people mI|o bettebe t^at "mislftng mitt make tt
or mill tell ^ow tlfat Ignoring a fact of realtto mill make it
rr afoag, "SEliese are tl|e same tnotbiowals mlfo faill assert tlfat
_~3|f ba not maste tljetr time tl|tnkt«g about life because tljen are
^3 practical* ^nb, ges, tlfese are tl|e same slabes ml|o are
rzdblesslo exploited eberf rtwnmni of tb,etr lifres bo tljose mlfo ho
^jxik anb plan anh act^ me mlfo are tl|e Pampires,
-^ergone l|as a pljilosop^ of life* penning it boes not negate
n. ^Jlfose mlfo btwg t%^ Ijaoe a plfilosop% of life are only
38
39
.,'.k,
- %J
' .t j?.
• or*
« '"3 si*
■-'-'id
' V >* -j.
Er
fg?-:'
»
1 ■.
following t%e torsi possible of all pljilosopljies, ilje ant fotyazi
tenets are %*ibr unconsciously fElje oietim of pijgsicat fallnoitsss
is afoare of tjis lack anb normalls? nmbs efforts ta tapt mitlj fc
morlb of barkness mlficlf snrrounbs Ijinu ©ife oietim of menis-
blinbness tifcasljes recklesslg iljrouglj life, dinging tljai hz
cannot see mlfat lje is frsmg, faljere Ije is gamg, mbo Jje is goier
ttfere anb Ifom Jje mill knaia ilfat l|^ If as arrifreb mijen ip ts tfjesc
®i|c p%sicalf|r blinb man foil! warttmlig beat mittf t%a fact tfp:
ije cannot see anb mill learn abtmt tip environment bt| a&pz
means* Hi}e mentailii blinb man mill bettf tijat tifere is set
reason to trg to unberstunb things at all.
aergorte i|as a pifiloscpiiij of life* tUo bent* lifts requires z
pljtlosoplra, mijiclj Jfolhs sncl| a oiemt 'Oilier e is no escape, €U{c=
is onlg tip l|ope of ijolbing an eniigljteneb pljilosopiro, tlfat mate
conscious sense instead of l]olbing ia a blinoeo pljilosoplro, ii=~
makes little or no sense at all* ^t is eitijer ligljt or barkness
<3!t is either trutlj or franb* (31* * B ettlpr JGuctfer *_ or (Hoofo,*
^11 philosophies can be bxaktn baian into fioe segments,
bnifbing an tije oiljer to form tJje entire l|ierarcl|icai sirut±H=L
Ulijese fioe segments are: metapljt|sies* eptstemologtr, eil|tr£
politics anb art-
^t tl|e trase is mefap%sics tl|at is concerned mitl| t{|e nature n
realito.
e tnoi&ioual mijo folloms an uncanmtxans set c
pljilo^opljical principles migl]t belieoe tljat asking ouesfc^
about rol|at is real is absurd ^ucl| a oiempoint ifas taken ir_
metapimsical stance iifat realito is self-eoioent ano bats en
require ang oefinition* Wc\t Pampirtc metap%sics simp% s
tijai ,A|SJC experience is real ano, further, tlfaf tl|e ioea
J3K»
s^metljing being "unreal 11 is an £
■sxaoge faitl|out a firm grasp of
ri3 firm foundation.
s a oream real? Pampiric mels
smetl|ing tl|at \jou tun expe:
ci van protest ano sao, "
-nsn oou neeb to consider mJbaf n
2Hm exist? ^f it boesn't exfel
irs snlg tl|ing tlfat boesn't extsi
T3Ttf|er gou nor anyone else can 5
s ano man*
V
& tl|E Pjimpiric cl|allenge is m
s^metifing tlfat gan nor anoone
enfc about!
3i course tl|ts is impossible* 3f
erme it, tl|en it exists; it is reaL
^is important ihea requires iljat
^»1" is rebunbanL ®i|ere ir
rt me
■,3*
:*■
rsnp are to realiti
.•^rrrnple-
Sappose someone telepljoneb asm
ja. of foet concrete into gour L&m
!^ing rornn bnt \jan ixnb it uwbb
z=zk to tl|e telephone anb sbout,
srspib foke?" anb slam bakm t%e p
S2r tl|e concrete exist or not?
40
"*jT
1
J
► -.1**>. .tM-.-tA »«Wl > - •"
i.j i Hi
gEsssibCe 0! all philosophies, fife cite mlfoss
ssdouslg. Mkp oictim of ptmsical litinoness
ssb normatl|f makes ef forts to cope miiif tip
iirfi gurroun&s Ifittu tUffe btcttin 0! menfai
rzcklessfg ilfrouglf life, octtgrng tlfat Ip?
s bxntcg, mffere fje is going, m% ffe is gotnr
J kmsin tljai Ife ffas arrioeb mffen Ife Is flfem
i cxsot fnill uormalltf weal feitlf ilfe fact %c
bill learn aiiout ±t|je environment irg otker
11^ Minb sum mill beng il|ai ilfere is au^
srsfesnb iftings at alL
loBosim. of life. tlTo &£tt|f tlfis requires e
2^ Enrlf a 6t*fo! ©ffere I® tm escape tEiferr
;£oi2ag an enitglfteneb pifilosopffo tlfat mate
izz^s of Imlmng to a Minbeb ptfilosoplro, fl|a£
2ie« si alL ^t is either liglfi or barkness.
J9Hs KttlfEr |Iurifer — or Oloofg.
j?
n bomn into floe segments, 0112
Ute entire tjterarrlfical structure,
mefaplfosics,, epistemologo, etlfi.*.
^ ^^- I UVT. T
at is ronrerweo miilf ilfe nature of
srmetlfing freing "unreal" is an error* pet me explain tlfis tetter
zzamsB miiifout a firm grasp of metaplrasics, a plfilosopljti lfas
=3 firm foundation.
7*
Ss a bream real? Pampiric metaplmsics sans oes* Jk bream is
Esmeiijing tlfat oou can experience anb is therefor reaL
Si ^ou protest anb sao, "Plait a minutel <A bream isn't real!"
iJ^Ht oou neeb to eonsiber mlfat yum tifink a bream is* Jloes a
y r mm exist? $i tt boesn't exist. If 0&1 bo gou knafo alxout if?
Hfee on% tifing tifai boesn't exist, tf|at isn't real, is something
rotifer oou nor anyone else ran eoer experience or knaio aiiout
«t
3o life plampiric cifallenge is to ask yourself to please name
Errmetl|ing tlfat oou nor anyone else can neoer experience or
anouil
,3f course tljis is impossible, cdlf.oou knah about it enougfj to
rsme it, tlfen it exists; it is real.
lis important ibea requires tfjat x*au unberstanb tl^at tl|e morb
*real" is rebunbant* ©If ere is notifing tlfat is "unreal" to
n^spare to reality- |Cet me gioe q$u anoltfer more concrete
^srsitmLe
■*p folloms an untanstwus set o£
tins, miglji oelieae tlfat asfeing questions
* sfssurb* jpuclf a oiefopoint Ifas taken tk?
fed: rralitg is self-eotoent mxb boes mc
3* Clie Pampiric metaplfoslcs slmpto sag*
at is real anb, further; tlfat tlfe ibea cf
^xtppose smmanz teleplfoneb ^au mxh saib, "pPe fust bumpeb a
r^n of met concrete into oour liwing room." ^fou ruslf into ^our
3tnq room irut v&u finb It unbisturfreb in ano inm* ^[ou go
«k to % teM?D „ e a „ & ^ "p^t « ^, »- kw -f
5Efnpib foke?" anb slam bofon tife pljone in anger.
^ib toe concrete exist or not?
40
41
es It bib. fEife roucrefe existeb as an experience In four miubl
t mas a real enongij experience t$ cause ijou let ntsr
breaHflesslo into g our Jibing room to look for life bamage anb tz
responb fcttjj anger 0« tlje ietepifone. (311 goo claim tlfat %
mental ibea 0! "concrete m four iibing room" isn't rest, cr
boesn't exist, tlfen nvg onesiion to |rou is, "JKs opposeb £r
fclfat?" 3J«si mlfat is tifis "unrealito" Qtm are beseribing?
TillflL"! L
Hampiric metaphysics brops ail isps
unit? realitg i!
zxpertenee xs rem, uilfougljts are as 1
.rre as real as islaobs. Jfor fe
5mtasu Is not separ
^mrealitg" at alii "Mnx
""Hrtreaittw" doesn't rxii
tali
11
ost people use tlfe foorir "real" onlg t$ bescribe plfusic^-
obfects. %\\z philosophical scitool of materialism, so popular ir
tlfe nineteenth centnrn, Ifelb tlfal oniQ pifusteal objects foere rji
anb tlfat mental or emotional experiences mere sometfofa unr?~.
(§f course tlfat left tlfe materialists In tl|e uuromfortafcLi
position of Ifafring to beng tlfat tlfeir minbs (mljicif possesseb &s
notion of ti|e plfilosoplfn of materialism) existed* Jlfurtlfer, suzr
inbtoibnats foere placed in tl|e embarrassing position of ljatm=
to bentj teelfnicatig tlfat tlfe^ wnlb tlfink at all since tlfouglff s oS
not exist for ttfem either- ^ty&g mulbni eben gripe about zbz
situation because znwtian& mere supposeMo no more real ir
tlfem tlfau ibeas. (tElfis perlob in ljuman pifilosoptfical befe±:
serfreb as na small source of amusement to tl|e plampir;
ttmmmniiQ at il|e time)*
in.
W\c\z problem is tlfat tlfe cammon sense unconscious t|j-l£L-
pbilosoplm; of most people i&bwg Is mostlu tl|at of material^:
as far as tlfeir metaptrasics are concerned Jltost common msr
betiebe tlfat if if isn't plrosical it isn't real ana tjfis bamus z^_
tijinluug anb feeling to a .quasi-unreal state of seconb-ri^
semi -existence* Jfo onz benies tlfat tlfett tlftnk or Ifabe emoitors
but tl|etj ba bentj tlfat tlfeir ibeas anb feelings as "as real 8 zx
concrete or rocks or automobiles.
Sjfei most fools fioili still banbu sfc
zzaltttj", "gour reality", "mulii|n*
-=iberstanb tlfat realito is e6erfU|fe
imt£~ ^n orber for tlfere to la si
:=&£ la be a reality tlfat boesn't exisi
,T
Die greatest offenbers in tlfis csss^
^=t so-calieb "J^em ^ge" mobemssl :
^scuss "creating gour ofon reali% 7 s
sorb self-confrabictorg brtoel tfjsx
atinas of anu of tbe morbs ti%m
J3TTT
^4,
rre me finalltj touclf upon life bceari
ssue. tEobag , as it Ifas been %ct£
^iilf rare exceptions) people us* bz
JMi bigger uses birt; it fust ks^
=h Ifiglfer mlfile foe go beeper ar^
Harst attempts among iqummi beir
j^anieb to utter failure because n
jsrrteb tlfat language inbolbes % s
sadfic bef tuitions, ^nstzzb, mssr
=ises. ^umelfofo qvk are su^n
^iting at". "l[on knofo"
rr 'Sttultsb lanauaoe anb
r?T ' ";"!£
42
-r-v
nnnTir- '" ' ' v """" v
ifl l iil iiit ii iJ IIiii i i
* .intrimi****
lUMH P " * '*
xtttit existed as an experience in gour mind!
experience to cause gun to rus£*
in: lining room to look for % damage and ir
r on % telephone. ,31 f gou claim that %
:axei£ tit spur libing room" isn't real, cr
r^ o,ncsiion to gnu is, "^s opposed fcr
s tips B mxrealtig" gon arc describing?
faerd "real" onlg to Ascribe pims
bcal sdfjool of materialism, so popwla:
at onlg physical objects mere real
experiences mere smueh/obi unreal
materialists in tlfo uncomfortable
at t%alr minds (fofjicij possessed it?
materialism) existed. Jfuriher, sust-
T
t£i
# *
:=ad tfa ifp embarrassing position of h^abinr
p§ confd i||fartk at all mines tlmugf|ts inb
^-^r Cheg couldn't eben gripe about %
»■ 4>.'a..'a. i n i ii 1 1 " 'il l
*
•u>»*;miii
JJ ' 1, Jl >*•■
l» »
**
irass mere snpposedlg no more real fc
ns period in human philosophical debai
■source of amusement to ilje ?3ampir
>
..►«•»■
re ffce mmmtm sense unc0nscionsi0-hei£
zscsle todau Is mostlo that of materialise:
sirs are concerned. JMost j^ratmou met:
a.
u
Sd— .
""%,
pfc^siral it isn't real ana tip
in a ignasi-noreal state of second-raie,
2 denies that iheg Hftnk or Ijabe emotions
their ideas and feelluos a
s as rear as
:ti
trie meiaphgsics drops all tb,is nonsense and returns in
ice evidence of the onlg realitg tl|at Is: ebergtlftngl ^Sl
rmerwnce Is real. ^l|ougbts are as real as frogs and emotions
real as islands, JJfor th,e ^Jampiric metaphysician,
sg is not separate from realitg because there is no
*anrealtig" at all! "pturral" is a meanlngj
"Mnrealtto" doesn't exist.
*jid most fools mill still bandg about suclf pifrases as "mg
rsaJtty", "four realitg", "multiple realities", etc. Please
jrs^erstand ttjat realitg Is ebergihing tlfal exists - all possible
scperieuce. 3 tt otbtr for tljere to be another realitg, ttjere mould
j-zfee to be a realitg ilfat doesn't existl
Zht greatest offenders in tlfts cesspool of illogic are found in
isc so-called "JMem (Age" mubemeui. Prre foe find authors mho
Hscuss "creating p»r xtk^n realiio" and demoostratinu bo such
^uxt ««<«birt«te« brtol %i tips IP*, ho ga^td %
^saltings of ang of tlje mords theg are using*
l^txt me finallg touch, npan il|e %urt of the entire philosophical
^£sue* "3Iodag, as it h,as bmn throughout all of l|nman Ijistorg
zrdi\ rare exceptions) ftm^lt use mords il|e same bi2tg thut a
>atif digger uses dirt; it fust keeps sxn getting piled up l]X§fazx
Trrh Iftgljer mlftle me go deeper nnb deeper into a dark Ijuie.
:E£osi attempts among h;uman beings at ttmttmxnltsAmn are
turned ita utter failure because most hn*uans Ifabe not get
rrrned Ufat language inbolues life accurate use of foords foiti|
srecific definitions^ pnstead, most people use mords to make
rtsises, £&mml\&6a gou are supposed to knom mh,at tffeg're
"jetting at"- ^&u kxmia n is tlfe nmst tmmxmnl^ used phrase in
ngltsh language and a total condemnation of the
^JL
43
preijumans mlfo use it to precede and follom iijeir efrer£| mis us
at fioljat could Ijaoe been language*
"^u knofn, iljat's mfyat <3 mean, gnu knn6i,"
ii: ]f on kn0fo ? mu teams just aren't real, gou knomJ'
"^fou kxtafo, jUampirism is a metro kinda tljing, goo Ittw
n
0, ^ don't knom! ^.ud neiilfer do tl|e mnmbling morons fisi-z
reltj eternally ujjott sound mitljout meaning to conneig somei|r£r
ir nebulous, ill-formed ideas* ©0 use mords is to 0^
symbols iifai ultimately stand for experience, Ho aieijieoe sib
understanding of a conscious plfilosopifir requires tJfe use ei
mords, not noise*
nclj an observation, bx* tlje mag, leads 00 into tlje seeorl
segment of pjjilosoplro: epistemologg- Jipistemotogg is
concerned mitlj exactly l|om it is tljat lifting beings kxtafa akn:
reality or, to pnt it more directly, ijom me kttom mljai foe km&x.
uiit a little oner tmo thousand gears ago, me didn't knom If=
me acquired kuo&rledge* ^St luasn't until tlje anrient (§rsz^
philosopher and flampire, ^Aristotle, identified tlje lafos r_
iogic |Ee rebealed tl|e principles tf|at demonstrated tlmt reas^r
is tl|e onig means to acnnire knomtedge- Reason ano 00-r
reason-
Pcfij 00 me knom tljis? ^Mofcr do fat kxtafa tljat reason is ir;
onlg means to acquiring knowledge? ©J^e ansmer is fonn.
again in definitions
ason is tlje non-contradictorg identification of tt|e zitrxmzs
of experience, ^ &ull Ijaoe mncl^ more to sag about reason
tlje issue of eptstemologg in a future teaching an reason, bid
*>
=om simptg consider tljat there is no se
far acquiring knomledge* Jots:
'uon-contradictorg" tljen aug
zzauxrt knowledge must be contradict
zz&utb "prone" a fact bg finning s£nQcs=:
zxample, suclj a situation famdh esce
OTrested gon for a crtme, il|en efnlssrx
£Sje crime could be useo to pr
ismands tl|at ^ ebioence is non-sia
znitl| afcr0wt aitg situaixon is
rmti| about angtijing and tip 3
rssson and onlg reason can find % far=
^rf most people do nxrt agres,
£kmatioes to reason- ^Jipi bslis&s
sran logic, |3suallg tl|eu call tMs S£
nostical experience or luck or xss
sistrtcui to truth - onlu a sbori rircac:
^3 altematt&e to reason tor axi|*im^
ason altogetl|er- l^ou can't l^fes c
mi eitber identifg experience 6 nt!|0t id
tedff. *prf«. Mi, ^^i
l|«0e not identified ann%ng si
Ibbe tl|at % claim of ebildoers is
.3) is eoidence %t logic is eML I
f ga nn claim ta use this tool but fsfer
' "J* 1
5T** 1
^4? reasons fo
^-rrmityfr ^0d
it is popular io c
sense are explors£r
meber, it onln Isi
44
4
» ""W
■ ■■ - . - ■. - . . - . - . v . - . -^w mw; jm
* j -■■
I^I^H
^^
^'t. .-
. ■■'
F
St*-'
■ "ritM
A
[*■
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*r
t^
j i
c*
■ n
%::.
'
^*;
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^■i'
a
:^r
■* -
- 'i^
!*i
i ,7«i
**v
*»1
?■
Li .
T',
i tf ia precede and follofo iljeir eoerg misus*
am language*
3,, tfeat's foljai ^ mom, gmx 1^0^."
^ dreams fust arm*! real, gem knoW
prism Is a faeird kinda tEftxtg, wwu knofir."
bid neitijer 00 ilje mumbling morons 6%:
sxax& fotilpmt meaning f0 contteg s
ISTESE0 ideas, tfe US5C foords is t0 US2
sMo stand f0r experience* ®cr aeJjieoe fe
ns pijt*0sop% requires tife use of
*- •* *■ 1*.
■***■
Kg inr man, ieaos us tnt0 % second
*— enistentologg* fiipistemologo '
"1.1W m * * itM
BE
>p irsfe ii is iff at lining beings knaia akrni
=» Mrertfn, Ijofo 6r* &«#& 6#tt foe ibnofe.
3 HpnHanb years ago, foe didn i kiwfc host:
^* 3t foasu't until ilje ancient <Imk
Aristotle, identified ilje lafos cf
gnmrtples ilfat Demonstrated %t reasor
axcuire knofoledge* flcasou and nttf-
<m^&
iilj.1-
Jlofo do foe knofo ilfat reason is fe
rge? ©Ire ansfoer is £002**
sisiFsdicioro identification of ~ttfe elements
fefe nmci^ more to sao aWnt reason are
:^g in a future icarljing on reason, out firr
nam simplo consider tlfert iljere is na sane alternative to reason
fnr acouiring knofoledge* ^fier all, if reason is
"ram-contradieioro" ilfen aun otlfer suggested methods ia
zxxpxim knofoiedge ntust bz contradictoro! §&ut§ an afternatioe
rsauld "profee" a fact 00 finding eoidence ilfat disputes it! JIfor
jxantplr* sncJf a situation foould reonire tlfai if a aalitznmn
arrested \sau for a crime, tifen eoidence t%at igan didn't commit
dje crime tanlh bz used to prone 000 did! Reason, instead^
!hmtands tl|at tife eoidence is non-contradictoro. tEtfe idea tlfai
ssmettfing ottfer iljan reason could applo ia discooering tife
irnilf about 000 situation is oimiouslo insane.
31|erefore, epistemologg is concerned foitif Ifofa foe discover ilje
irutlf about annitfing and ttje ^ampirtc pljilosoplm states tlfai
reason and onlo reason can find fife truilf*
si most people ba not agree. ^Ifeo lielieoe ti|at tijere are
-liernatioes ia reason* ^k & U teltene itjere ts an escape tfatcli
from logic Psualln tl|eo call tlfis shortcut to frutl| tt f§ab" or
"mistical experience" or "luck" or "feelings". Put tljere is na
slmrtcut to trutlf - Gtxl%i a sljorf circuit for tife mind* ^0 accept
^n alternattoe ia reason for acifuiring knafalzba^ is ia cefect
rsason altogether, l^on can*t Ifaoe four cake and eat it too!
tlcu etflfer identify experience foitl|0ut contradiction or ^au tro
zs identify experience fottl| contradiction, fol|icl| simply, means
rwx i|aoe not identified angt{|ing at all! jiHan^ people also
zzllzbz tlfart tl|e claim of eotldoecs to bz logical (as ilje Jfaits
Hd) is eoidence itfat logic is ewiL fKogtc^ ijofoeoer, is a tooL
^iang claim to use tffts tool krut fefa actually do so*
3-je reasons fol|g it is aaanlnt ia undercut rationality foitif
sspersiitious nonsense are zxalatzb in tlfe teaclfing an tife
iric %ab, < $£afozazv, tt anln takes a mamzni at rational
44
45
to see iljat oulfr &axmttm foanting to ebabe ii|e trutr
iamxtb stribe so barb to im&eroit tije abiltt|j to ibentifo tl|e truth.
;amptrtsm is a ptjitnsopira bebirafeb to a total respect for tb
truttf «. anb bantu anyone or anotifing tbat stanbs in tlje fer-
ffiije trutlf is our stanbarb, Wqt trutlj is our banner- %\\t tmi~
anb owt^ tlfe trnttjl
'tlflcs Is ib,e tlftrb segment of the plfilosopljo of jUampiri;
^tlftrs is rottceme& foitb, btimi actions sljonlb a t|Mmatx bmsz
take in anu particular situation anb mlm? ,3n aug gjfcar
situation is ttjere a proper action for a person to take anb If^r
can ymx knnm nwjat tbat correct action is?
4* ~*
be bmrbs "rigbi" anb "nrrong" Ijafre ireen stolen from
oocabnlarg of ttje rational ano nofer l|aue nzw® to mean tijs=r
opposite s* tUljis ts tlje bireet result of tl|e autibnman etljic of ir:
Kubeo-dljristian pljitosop% life JHubeab createb to beiizr
enslave Ijumaus* <3ln tljat religious pljilosopira sacrifice is %z*-
to be "goob N ano rational self-interest is belb to be "bab"- tDgzs;
morbs, "gooo" ano "bah", Ijabe become so soiteb fag tlje bloob cr.
millions of Victims ober life centuries tljat It is alrrnrc
impossible itx rescue tljese moros for our use in tljeir irzz
meaning- tEP^J^ t« tbe reason tljat Vampirism sags ttfai L
l|as %nnt bt^mtb goob anb euil, rigni anb mrong- Pe l|ab ~
pom can if|e Jlampire txnt&xn tfyat if selfisljuess is !, bab u fer
all of tlje tinman family is "bab" since all Jjnman actions an
motibateb on some lebet out of self-interest? #r turnr can me zz.
past tlje massibe propaganba of our ofo creation tljat sia
lljat ijumankinb suffers from "original sin" anb is "ebil"? M:
tun $Jampirism expect anyone to unberstanb tbat if Imirrr
beings are not ebil, tljen tb,e tmnnrnn usage of fife tarbs "e£i.
"goob", "riglji H , anb "forong" are alt backmarbs, inberteb?
Ojerefore, out of an afoareness of &p&
Bampires .generally abstain from % ic
e gam bz^tmb "riglfi anb ferong" as^r
e morbs xw longer benote anft
% tools of % torturers anb mass ex
3nst as, in <ienrge (§r£oetfs nofcel 13
nbefineb to mean &*bai tlfe bicfetsrs :
sorbs of etlfics Ifabe ceaseb to J|afee reii
sb biscarbeb. ^(nsteab fe must
ta % btm Ifope tl|at fust a feut snubs
=f reason to recognise folfat £oe tmln e=k
w%
J#^'
tcs Ifas usually been tteb ia
eb"« but «je
nonsense.
irj
^pon fioljat are tlfe rational actums
si circumstances, pere context is ^a=r
some circumstances it is fcnse lor tfc? *
^iefos anb in otljer situations %e Bill r:
izribe l|ts choice? %ty Pampiric eHitcs
jaseb upon fijl|at action foill hzxtt ixr r;
jis aims as a person, or mill, in a is
impiric ethics are firm% bass^
imate batue ninttb nntm tip
pse morbs are carefully ri|OS3
i but proper surbibat Clps rssp
sub of life is proper anb bss sxx
namtnation regarbing ^arrifix»-
*=2eresteb in % ^Inbunbnaf s lifs?, tsz
remans or oi^er animals; not life fsr
•mm
46
^r
Wl^ A VV.V.V..H..H..- < *X
I H . m M MH
m— fW«WlWMI)p»i
j j^TT i n i '^MiiWi'tUi ^ mmmmmt i m
■*V~f»*^ <W l f\ ' <
■ #** ■ "■ v.,) -i pur
rtdl
isnlfj swxiBntXB branttng in efrabe tlje trail?
is imbercui % abilito to ibeniifg % tru%
ssoplgg bebtcaieb to a total respect for tit?
rams or anoiljing %t stanbs in % mag!
^srb_ Cife iruife is our banner* TOre truifc
of % pifitusoplm of PampirisoL
irixi? fal}ai actions simnlb a bnman beinr
ar situation anb m%? <3n emg gibes:
item for a person to take anb Ijofc
'» " ' Ti
OOTHTECt
2^ ferrong" Ifabr ten stolen from tfez
rioxsl and nom Ijane come to mean tljeir
i bkral result of tip anitijuman etljic of tit*
-sssgdfg % |inbeab ereafeb to better
fed religions pljifosopim sacrifice is Ijelr
1 seli-intercst is Ijelb to be "bab"* ©Ips*
fsht become so soileb bo tlje bloob of
ifer tite centuries tljaf ti is almost
orbs for onr use In tljetr heat
h* reason tJjai Vampirism ssojs ifjai c
rtglfi aob ftrrong* JBe ijab to.
si
: explain ifjat if srlfislmess is "bab" iltee
i!g is "tab" since all Ifuman actions
cut of self-interest? <©r ifom can me g*i
szsanba of our omn creation tlfat stales
■s from "original sin" anb is "etott"? JSnfc
2 anyone to uuberstanb tijat if Immar
jk % cumuinn usage of % morbs "ebif,
tbbq* are all barluuarbs, inberieb?
*EI|erefore, out of an amareness of iljis confusion fere creaieb*
Vampires generally abstain from tlje use of upse morbs* pUe
aabe gone bejjonb "riglfi anb forong" anb "goob anb coil" because
fftese £oorbs no longer benote anntljing, but Ijane betotne part of
the tools of il|e torturers anb mass murberers of ttje centuries*
ust as, in (ieorge wrioeif s navel 10B4, language Ijab bttn
zebrfineb to mean foljat tl|e btctators faanteb, so too ll|e ofb
fsorbs of etlpcs Ifaoe ceaseb to Ijabe rational meaning anb must
zz biscarbeb. <3lnsieab me must speak of "useful anb useless"
zn tlje bim ijope tijat fust a fern miubs retain enouglj of ilfe spark
of reason to reengofese foljai me trnlg mean*
-£iEgtts Ijas usually bmn iieb to some supernatural source sudf
as "(Bab"? but tlje Pamptric plfilosoplfg refects tljls
tous uonsense* mlfe Pa^npiric eiijics is baseb firmlg
-span finjat are tlfe raltoual actions for an inbtotbual in ang set
rrf circumstances. |Sere context Is ebergtl|tng* Jlfor example, in
some cirenms tauces it is foise for t^e Jiampire to proclaim l|is
riems anb In otlfer situatious Ije mill remain silent* ptljai mill
!scibe l|is cljotee? Ml\z Jiampiric ell|ics bemanb tlfat tl|e cl|oice is
zsstb nftm luijat action fotil benefit tl|e tnbibtbual^ furilfering
dsB aims as a person, or foill, In a negaitbe situation, cut Ijts
losses*
Zhz Pampiric etijtcs are firmly baseb upon a total respect anb
ultimate oalne plaeeb upon tl|e inbi&ibuars proper surbroaL
Opese morbs are carefully dfosen, ^ot fust surbibal at attjr
oist but proper surbibaL ^l|is requires tl|iit me befine mi|erf
iiub of life is proper anb foe examine tl|is issue in our
examination regarbing Sacrifice* J^urtl|ermore, me are
interesteb in tlje ^nbibtbuafs life, not life for tl|e goob of all
romans or otlfer animals; not life for tl|e goob of H|e maforitg*
46
47
tEije issue of pampiric eiffics miters Vrljolifi txptm tlje questions
concerning tife tnoiViunaL
^vanlbgi tijerr are na groups, titere are onlo tlje individuals,
(groups are nothing more titan seVeral individuals, fiife t£
experienced ow aw individual basis ho, tlje isolated person alun^
Wo sag "JJn txmn is an island" is to Viatlom In ignorant
^tVero. mutt is an island, as ts euero momao and euer|f cifi
e are torn into iijis morld alone, line our ItVes as individuals
and, larking Jlfitn, Me In isolation* $i oonr eoelids riose ir
loVrer tlje final rnrtain upon tlje final act of oonr life, |ron fut
he alone beljind iimse curtains as \m%x ijaVe keen alone al
pour life.
r*.
»#***
Ire Pantpirtc plrilosoplttj does not despair of iiris tndiV
isolation front others; it glories in it, (ErratiVe alienation is -
source of jUampiric pride, for tire JUampire finds not feakness
hut pomer in iije reality of fyis separation, pie finds persot=:
strength in ijis uniqueness, JMe finds masierfj in Ijis citadel ~
self, <After thousands and thousands of gears of heing tmxz.'i
self-l|ate and personal despair, ti|e neVi JPampire rises from Hs
lomlg origin xtx tlje l|uman Ijerd, as jngitpc Prometheus rss-
against ti|e mill of tl|e gods, and takes tip fire of tip peahens ss
If is ofrm, pe proclaims tifai lifts is tlie <Age of tife Jfn=>
plarVestl tEljis Is ti|e ^.ge of tlie individual as d»odI
;et so mang critics IfaVe attacked tife Pampiric ethics an £r.
leuel of politics, since politics is inVolVed mitlj mifat should z.
tife correct actions hetmeen men. Politics is, tecifnicalltf, z
suhset of etifics in tlfat it is canxzxnzb foitif a code of actic rs
altifonglf tipse are actions relating sirirtlo to society, politics
is concerned Viitif government, Jilfonld it exist or not? <Xf -
rnlo exist, tljen mifai is % hesi
are tlje purposes and limits of gsfcer
tamptrtc pnuites represent* a j
ideals expressed in tife founding si
America mtb its (Eonsiiiniinu, c2~s
1 ^ 1 »f ' "i M " »
folio endorses
of % Pellfire Glluh of dreai ^
sfeerg founMng father (most of faljca ^
like Paslfington anfe Jf rzciklia, £=z:
**?
iresi&ssdizl
"<$lb <Horg" ? % American flag, Cbc
Cite Pniteo States mas
promote tlfe Pampiric etl|ical
rorsnit of tiappiness", 3^ ^ ra:3
% lot of Ifuman heings in prepare
m teclntologg an& % (%entng of % Qi
mnpirtsm^Btx-r,
*e& ho an enligl|teneo leafeersl|i|? trr^
Hubeab, ^fo he specific, the
: - a !■■»■ 4i ^
States recognised t%e folio of pexsai
immcraco haseb upon eiecting rtps
3|ese representatives, toljo fere $pz
nell-ei>ucate&, foere Intenbeit %n !o 5
jzst course of action for tife nation =5
it totality ti|e rigl|is of tl|e ininfci?fci^
step in preparing for tip inixArd
revolution to protect t%e masses, tr
sdtle from l|arm ano ti|e nefe expe:
protection of the individual foas for ^
48
49
" HIT > ■
-. m. t. ■■■■■■■■■■■■■ ■■■■■■■■■■■■ ■■•■^Jfl^^W WfgBY^trtfT , .
- • » -* (^
• ; i " / .^••w^*'*
-jtffA^HMflHUI
effaies centers mifoUii upon tlfe ouestiou^
r groups, tifere are only tife indibtdnais.
m or e tifau seueral individuals. fKfe is
&inuai test© b|f tife isolated person aiane.
an islmtd u is to mallofc m ignorance
and, as is eberfj fijottum and eber$ cipld.
fecrld alone, line our libes as individual
t in isolation. 3^ S 0ur sgeltds close '
i upsn tlfE final art of goor life, gnu foiL
mriains as Qau Ijafre teen alone all cf
3C
*w»
:p*rg dues not despair of tifis indibidns.
if glories in it. (Creatine alienation Is z.
2se, for tlfe jfompire finds not ferealme&E,
r^ of Iris separation, JSe f tnds persona.
!t3c^s. Me finds mastero in his citadel of
•m. 3 1
5 asid thousands of gears of being iaugib
^psssra:, the xxtiv 3§ampire rises from his
MM ^«.<« H
g^2fe I and tahrs tl|e fire of tlfe Ifeabeus as
ifptt tifis is tife J^ge of tlfe ffixaL
ji i*i w > * i>i M i *" '
ruse of the individual as (§ud!
u£e attached tlje |3ampiric rtifics an fc
clitics is inVolbed Vtitif mlfat sl|onld fca
fcxn mztx„ polities is, technically, z.
f if is concerned mitlf a code of actions
ais relating strictly to soeietg. Politic?
tfould it exist 0r not? ,3f c
should exist, tifen Vtifat ts tlye best form of government? pllfat
are tl|e purposes and limits of government?
ampirir politics represents a clear-cut retnrn ia tife political
ideals expressed in tl|e fannbma, of tlfe ptnited plates of
America and its (lHonstttniion, Hlfe politics of pamptrtsm
fnllg endorses Hjo mritings of J^m\wmn franklin (a member
of tlfe pellfire (Elub of Olreat Britain) as fori! as Virtually
fVert| founding father (most of mlfom as Jfiglf-ranking jdKasnns,
aslftnginn and JffranHiu, foere linked to t%> 1770
aVarian ^illnminaii), W^t symbols of $Jampirism are found
on enerti dollar bill, an tife Presidential dreat Jieal and eVen an
'Wlb dinrg", tlfe American flag, Hifere is na doubt about XL
&ife putted Ji&taies mas direcilo founded bg JSamptres to
promote tlfe Pamplric etlfical ideals of "life, liberty and tlfe
pursuit of ifappiness". ^t mas a tan^txans attempt to improve
the lot of Ifuman beings in preparation for tlfe planned adVauces
in tedmologg and tlfe (%rening of tife <§uter dates of Pofaer*
Stfus tlfe politics of JiJampirism endorses a democratic republic
Ifd bo an enliglftened leader slf ip under tlfe guidance of tlfe
Mndead* %& be specific, tlfe Jlampires folfo started tlfe pnited
^tates recognized tlfe fniln, of permitting tlfe national interest to
ie ifeld in tlfe Ifands of tlfe uneducated masses and instituted a
iemocracn based upon electing representatibes of tlfe people.
£!|ese representatibes, firifo foere Ifonest, knomledgeable and
fsell-educated, mere intended tlfen to gailfer to decide upon tlfe
ixst course of action for tlfe nation as a mlfole mlfile defending
in totalitn tlfe riglfts of tlfe tndibiduaL ^3t mas an important
step in preparing for tlfe introduction of tife {Snbn&irml
resolution to protect tlfe masses, ^brrg farmer guards Ifis
rattle from Ifarm and tlfe nem experiment in gobernmentai
rrrotection of tlfe indibidual mas for fust tips purpose.
48
49
e ^atll of pigljis is probablg tip most JIampiric tetJumetii ir
Existence todao outside tip specific footings of tip tEemple* 2:
feas tl|e clear intention of tip Pampires mba created tip phrifai
taies government to enable citizens to ifabe freedom of speerr
and freedom from religion* Current issues an sucif Imrrors sz
"praoer in sclfool" point to attempts bo some to smuggle ifcr
chains of religion bark into %is free, secwiar gobernmesxi.
®lpse attempts snrface again from time to time as mitff its
1050s defacement of American currency mittf tip inane mo£r
n dod JWe tDrust" (all others pau caslf ?) and tip tnirodnetior
into tip pledge of JUiegiance of tip mords "under (Hod 11 - Ifc
propaganda attempts of fanatical Christians ijaoe succeeded ir
tip extent tlfat nom "Qiod", tlfat most ipdeons of all anii-freeonsz
motifs, Ifas become popularly, associated foitlf America." (J&hxs:
tl|ese monttfings ano postnring do not Ifabe a meaningful eff
ilpu ifabe been tolerated).
n
nt make xw mistake about xL tffo read tip dlonstitution ar£
tip piill of p.igl|ts is to read tip essence of tip politics
ampirisnu Jffie do not endorse eoualito for Ifumans exxxr:
nnber lam, |ffie 00 not enoorse democraco for Ijumaus mf%=
elected representation- pfe are opposed to social anarclfo ar£"
support incisional freedom, JUS e are txppaszb to nnfnst coereicr
ano support Ifuman rigifts under Pampiric guidance, 3Ue Jpcr
mindless ifuman torannu and endorse eniiglftened leaderslp:
under <j§nr (Huiding |Sand,
if us tlfe Jiampiric politics are tlfe essence of undefi
American gooernment - undefiied bo religion, ignorance
stnpidiio, pplpld bo intelligence, courage and reason*
* -v
i,e fifttf «A final segment rf % ^ampmc
emtcems art. <&rt or aesthetics is Mmcerneo fetth presenting =
3CTT
seusoru form tlfe essence of an tdm s
mang forms of art sud| as musir, pai
but art communicates a eompl fnrfcft 2s
foao, to tl|e experience of tip person
ftmrds mlfat is meant bo, up faord
but gazing npan % form of a bird
artist's brusl] can summarise tip es
migljt speak for Ifours attemp&Q io
troops before entering battle, but a 2=
beating and Ijorns trumpeting ran cssi:
courage.
^ i' w.."S '*»
art man imitate nature but is m
produce art but simplo reproduci
not enough ffip content of % psste
senses are used to mn^ % ari"
elements of experience mitl|in tip Ixsz
rraction- Bints tl|e mindless, mom2s-li
!|Hpl|a2ard% at a canoas is not rxs
fesisl|es to tax&z% is am of °miu*fe
^amptric art recognizes tlfat bn fceS
communication. ®fis communicafc:
rW* rrftrw a^lf as biell as onlfiiardls
F mi 11. ■■ I'Hl' jaw
■*" ■■'*'
Si|e Vampire mill use art to
fsetings to Ifimself in Jiampinc cste
oi % elements of art Ife surrosnds
As a reminder of important Hp
communicate to yourself Samptrt
instruct and sooflp. Po£o easi it is
^ride and iproism folfen being sfc
iraslf of societal norms tlfat prmr^!
A glance at a mirror eidpd biiiif fc
50
51
" 'ii 1 - in
_ ..........j_._^- l ! ; : : ". : ". : i := r ..,..,+jrT.T.v.'.vi j.
W 1 rwiyiii i
T"
(-*)**.■ *«.. J*rv*k*»-<<**- ■
probablg tlje most pamptric ^0jcum8nt m
if|B specif it mrtttngs of tlje fflentple* lit
of tip Jlampires rnljo created tlje ^niie£
Enable citizens to Ijabe freedom of speecb
ton* Current issues &n sneij Ijorrors ss
nl to attempts bo some to smuggle tfcr
efe hdtr ti|is free, secular gobernmenL
e again from time tor time as mill] tfe?
\nteriran currency mttlf tlfe matte moitc
II niters pao caslj?) and tlfe introduction
tgiance of tlfe mords "under (Hod 1 '* Cfcr
f fanatical Christians Ifabe succeeded h.
*r 5 , ifisf most ifidenus of all anti-freedoir
xlarlo associated mitlf J^merica.* (J&ittct
rstnring do wot Ifabe a meaningful ef fat.
bssd it. Ma read tife (Housiitution an£
is read tlfe essence of tlje polities cf
si endorse eonaltffj for immans excef^
endorse demucraco for Ijnmons miiijotd
*e are opposed to social anare% an£
e are opposeo to nnfnsi coercion
under Pampiric guidance* pie
and endorse enliolrtened leadet
•AM*-
K&*
litres are ti|e essence of undeftieb
- undefiled bg religion, ignorance anr-
:*lf tgmre, courage and reason.
segment of tife Pampirtr pljilosopfj-
sHjrtics is concerned mitlf presenting ir
sensory form fl|e essence of an idea or emotion. tEljere are
mang forms of art sneif as music, paintings, sculptures, etc*,
but art communicates a complicated ibea or feeling in a direct
biag to t*je experience of tlfe person so exposed |Bescribtng in
mords mljat is meant bo % mord "freedom" mag be difficult,
but gating ufan tlje form of a bird in ffiglfi as captured bg an
artist's bruslj can summarke tl|e essence at a glance. JV general
migljt speak for ljunrs attentpting to instill courage into ijis
troops before entering battle, but a martial Ifgiun mitlj drums
beating and l|orns trumpeting can mslantlo inject tlfe feeling of,
courage*
Art mag imitate nature but is not limited bg it <k camera can
xsxabntt art but simply reproducing some aspect of experience is
wst enough t&lfe content of tlje picture, or sound (or mljateber
senses are used to conbejj tlje art) must resonate untlf tl|e
elements of experience mitl|in tlfe listener to cause tlfe desired
rracitnn* fffljns tlje mindless, teavtib-hz "artist" folfo flings nuid
!|Hplfa£ardl|| at a canbas is not creating art (unless tlfe tljeme Ije
fejisljeB to tattfotQ is smt of "mindless elfaos")* Jljurtlfrrmure,
liampiric art recognises tlfat bg definition, art is a means of
communication* tllijts communication can be used tnmardlg for
one's aiafti self as mell as nnimardlg to influence oti|ers*
Clje Pampire mill use art itt ZKrfmmmiczd& complicated ideas and
feelings ia ijimself in $fampiric ceremong and ritual and often
m tl|e elements of art Ije surrounds Ijimself mitt| in dailg life*
3i& a reminder of important tljemes* ifje use of art ia
communicate to yourself Pampiric principles can inspire,
instruct and sootf|e* jplora easg it is to forget tlje importance of
pride and heroism ftjijen being sfetept along bg tl^e mindless
foaslf of societal norms flfat ptmtxaiB conformity and l|umilitg*
A glance at a mirror eicifed ftiitl| tlfe pltnged ^kaxll of p|R. or a
50
51
ceramic serpentine bragon can challenge a senseless mmmtd :
personal bnnbL JV stirring measure of music from JBJagner ~
peeupmen can brine asibe tip linger ing effect of a mmoli-
nemspaper, tElws tip |Uampire use© art upon l|imsetf to rem::
anb reinforce tip truths %e l|as struggled so Ifarb to unroorr z:
nnberstanb*
unberstanbing pi}ilosop%| I
@reek Jlampire piptosopipr,
itot mortif llotng," ©p J@
jf life, a lifring of life
fampire, tip Jlampiric
•**• "i*
<»k^ #•■**# -4—i» >»"■
T *
4
*-■
■r"*
-*
'ipn, too, tlpre is tip use of art ia affect oiiprs~ JaHe all hi:
tip same plrosical nerfrous sgstem anb, to a greater extent
is usually recogni^eb, foe are affecteb fag tip same tljing
similar mans, JKs tlfe JBampire is affecteb fag art* so cm
affect otlprs mitff art.
Qttp Pampire mill therefore use art to create certain besi
effects tn otlprs* pb recognises tip effects of Ijis pers:
appearance as a form of art anb meabes tijis lebel of mag!
ftobuct fear or calm, Icfat or Ijate as ije besires in itmse ars:
Ijim~ JH.S a tool of communication, art also becomes for
(ampire a meapon as mell as an cnb in ItselL ,3ft fotm 1 ^
entirely correct to san tl|at tl|e JJampire biems art as a m
life anb pampirtc art is tip motbing of tip inbibibr:
personal lifestyle to express anb experience tljose fytxmz
biisJps to promote in ijis life anb in tip lines of tljose arm
i|im*
Ci-
^rt tl|us focuses upon specific aspects of life anb, for
amptre, art becomes life sinb ijis life becomes a morfe of art
'l|us we see, in ttjis brief oberbiem, up range of
segments of pljilosop% metap%sirs, epistemotogg, eirr:
politics anb art, Jiber trying breameb or get to be breamti .
tip minb, eberg besire, eberg irope, eberg aspiration to a h*:.
life, all falls miitfin tfyz scope of pljilosop%, Ho nee..
2ms enbs tip 53
JT"
#WHh .yi
^1 ' ^-
\
£\
^ "V
.1 1r
^
^r
■"..
/*
^J* r
. .=.-■ ^ ( !
; ^J *
\.
s*
^.
1
^
! - - U
^ ■
^r
v - \t ■ ',
""f .
5
'. - t
*************il****lill *
son can challenge a senseless moment of
xxing measure of music from JQffagner or
istbt %t lingering effect of a minbiesE
Bamptre uses art upon Ijimself ia remtnb
5 Ipe has strnggfeb so lyarb to unccrner anb
unberstanbing pljilosoplro is ~~ mell, to quote another anrient
(§xuk Pampire philosopher, JiWrates, "tElje unexamined life is
oot mortlf lifting." Wcp Pamptric pljilnsoplfii is an examination
ai life, a lifting nf life anb a celebration nf life! fKke tl|e
Pampire, tlje Pamptric pljiiosoplitf is conscious, aline anb
afoare!
use erf art to affect niters, pie all tjafn
rms system anb, to a greater extent ttjan
fee are affected % the same things in
t Bampire is affected on art, so can hi
xrisrr use art to create certain besire£
recognises fife effects of Ijis persona!
f art anb meaftes tljis Itbti of magic to
zht OT hate as Ife besires in iljose arounh
zssc micatton, art also hecomes for Up
fall as an tnb in itself, <3I* moulb be
$£& il|f pampire ftieifts art as a mag of
■4 is tlje mnlbing of the inbiftibnars
xnrrss anb experience tljnse tfjemes hi
ris life anb in tlje Itftrs of tijose arounb
a sped fie aspects of life anb, for tiff
ft anb J]is life Becomes a mork of art,
t il * Jk »*-fc i
SEC ttt£
W A^'^3 4^ *&:
#*
*
gibing breameb or get to he breameb br
efcrro Ifope, eftersj aspiration ia a better
tip scope of plftlosop%* %a negleci
52
'ln*s enbs tlje pampire Jlriestl^oob Jlible.
'ft^N^ D*#t»» j*wi QnH." &sr*wsf Iw atadst 05m, Nwembwg, 15! 3,
:J>"W
: e mple ai % p anpire
Within lies fact and fancy, truth and metaphor, Discriminate with care.
Information regarding Active Membership.
Important Note:
The Vampire is dedicated to the rational enjoyment of life. No pleasure
forbidden or sinful to the Vampire, At the same time the Vampire respects
reality of causality and is not a mindless hedonist. Therefore all members fc
the Temple of the Vampire are forbidden from criminal acts as defined t
the laws of their own governments. Any person found to be involved v
criminal activity will be promptly reported to the appropriate law enforcemsr
authorities, and immediately and irrevocably expelled from the Temple. Tbr.
will be no exceptions.
The Dayside
The Dayside of the Vampire's personality is that of the skeptical materislr
who approaches life with a no-nonsense perspective. The key word here .
doubt. We laugh in scorn at the humans who find themselves believing in r .
superstitious nonsense which our kind created for their control. The eani
Vampire is dedicated to personal, material mastery of life. While this seld: -
entails the seeking of monetary wealth to the exclusion of personal please
the Religion of the Rulers tends to lead one toward material success es .
natural consequence of respecting the realities of the world as it is. Neither .
this pursuit unbalanced by ignoring the social values of achieving zr.
maintaining successful personal relationships. The Dayside Vampire feel
exhibits an essential joy in living itself.
*
The Nightside
In ritual and other magical acts* the Vampire exhibits the Nightside of >
personality. The key concept here is suspension of disbelief, The Vara*"".
learns to slip in and out of belief systems as they serve him, and absolute be! i
in magic is only engaged in when magic is actually used. The snir
traditional powers of the Vampire (to include shapeshifting, flying, mesmtr .
power, superhuman strength and physical immortality) are accepted as real £-,
within the Nightside of the Vampire's mind. Here, from the Will's connect: *
to the Powers of Darkness, the fantasies of power become realities, Tbs*
realities are manifested through what are called out-of-body lucid dreams ir~
are approached by the sincere and dedicated application of the Teachings of l* -
Temple.
rr'
The Tw;
By developing and maintaining ?hs
perspectives appropriately, the Vampire pr
between the worlds of truth and fanssy.
cause change in the material world by
Night leave footprints in the Day. Ttis
to see with the vision of the Dragee U V^
between the Worlds. The experience cf ±
Vampiric Condition and is the higfcss:
achieved through the application of &£ Is
■..■.■..■..■■■.w*— ^»—
»« — ..*
Purpose ofAcmeMc
2^3^^"
The initiatory structure of the Tespj:
candidates may validate their Vampir:
To this end the Temple offers five Grsis -
Bible contains the Higher Teaching
evaluation form for each Grade can be sac
by post or via the internet at the Tesrpls v*
When the candidate properly submits a :
j*=W •**■"■* Mr*****
* %Ah U.
*****
e application and then, if apprr^r
accomplishment by granting the appn^^
Title Grades cfRscz:
The First Circle (Vampire Initiate) is
Teachings of Vampirism by the members*
** i f ■
The Second Circle (Vampire Predator) r
to the truth of Vampirism as a personal expsr^
philosophy from The Vampire Predator B2lj
The Third Circle (Vampire Priest or Prie=«5
of HEKAL TIAMAT, the Temple of the Efci£:
made a personal commitment to die Ten^:!£. z
die Temple and has testified to me r=£2r.
experience as explained in The Vampire Pras
The Fourth Circle (Vampire Sorcerer ar Scr
has testified to the successful application cf Sc
k> alter reality in achieving personal goaX
found in The Vampire Sorcery Bible,
54
W* ■»"*
■"%■
Si* 1 .* *fc
it tA tlj£
mtth and metaphor. Discriminate with care.
•ggarding Active Membership.
" *— i ' i w m mm*mi^^^^^^^^^^—m i t\mmmmmmmm
Important Note:
±r rational enjoyment of "life. No pleasure is
jzx. At the same time the Vampire respects the
a mindless hedonist. Therefore all members of
r forbidden from criminal acts as defined bv
=scx5. Any person found to be involved in
iy reported to the appropriate law enforcement
d irrevocably expelled from the Temple, There
Tfee Dayside
*
personality is that of the skeptical materials
Kmsease perspective, The key word here is
s hnsans who find themselves believing in the
:^r fed created for their control. The earthly
il. osterial mastery of life. While this seldom
y xvaalrh to the exclusion of personal pleasure.
'.is so lead one toward material success as a
ri ±s realities of the world as it is. Neither is
rrag me social values of achieving and
rlzsonsbips. The Dayside Vampire feels and
'<l » W HV -#^»'
~3
if
Tfce Nightside
3, the Vampire exhibits the Nightside of his
bsrs Is suspension of disbelief The Vampire
f systems as they serve him, and absolute belief
wtseo magic is actually used. The mam
^r (to include shapeshifting, flying, mesmeric
i physical immortality) are accepted as real first
^ire*s mind. Here, from the Will's connection
; Htmasies of power become realities. These
i what are called out-of-body lucid dreams and
:i dedicated application of the Teachings of
The Twilight
By developing and maintaining the opposing Dayside and Nightside
perspectives appropriately, the Vampire produces a powerful stress or tension
between the worlds of truth and fantasy. The result is a growing capacity to
cause change in the material world by magical means such that dreams of the
Night leave footprints in the Day. This condition we call The Twilight. It is
to see with the vision of the Dragon Within and to walk across the Crack
between the Worlds. The experience of the Twilight is the capstone of the
Vampiric Condition and is the highest form of personal experience to be
achieved through the application of the Temple Teachings.
Purpose of Active Membership
The initiatory structure of the Temple exists so that mature and serious
candidates may validate their Vampiric experiences with others of like mind.
To this end the Temple offers five Grades or Circles of recognition. Each
Bible contains the Higher Teachings relevant to the Grade being sought. An
evaluation form for each Grade can be sequentially requested from the Temple
by post or via the internet at the Temple website www, vampiretemple.com
When the candidate properly submits a completed form, the Temple evaluates
the application and then, if appropriate, confers a recognition of
accomplishment by granting the appropriate Title described as follows:
Title Grades of Recognition
The First Circle (Vampire Initiate) is the entry level of testing the basic
Teachings of Vampirism by the member as outlined in The Vampire Bible.
The Second Circle {Vampire Predator) indicates that the member has testified
to the truth of Vampirism as a personal experience and as a workable personal
philosophy from The Vampire Predator Bible.
The Third Circle (Vampire Priest or Priestess), also known as the Inner Circle
of HEKAL TIAMAT, the Temple of the Dragon, indicates a member who has
made a personal commitment to the Temple, has sworn a formal Oath to serve
the Temple and has testified to the reality of Communion as a personal
experience as explained in The Vampire Priesthood Bible.
The Fourth Circle (Vampire Sorcerer or Sorceress) indicates a member who
has testified to the successful application of Sorcery (The Nine Laws of Magic)
to alter reality in achieving personal goals. The required information for this is
found in The Vampire Sorcery Bible.
! >
! t
54
55
-i- %#s*»
*-,-V. »-***«?• >»n
The Fifth Circle (Vampire Adept) indicates a member who has testified to tfcr
successful achievement of the Twilight and has recognized the Presence of tbr
Dragon Within. The necessary instruction for this achievement is in The
Vampire Adept Bible.
Benefits of Active Membership
Those members who subscribe to Active Membership status do so out of i
desire to demonstrate a commitment to the Temple as well as benefit from tr.
objective evaluation of their experiences as they apply the Temple Teachinp
to their lives. The evaluation and designation of appropriate Title and Gradr
are therefore based upon the members' personal reports regarding their
experiences. It should be emphasized here that the Temple accepts ibr
truthfulness of the reports given and is only interested in evaluating the comer:
in terms of the criteria for recognition as described above. Self-deceit must br
guarded against in accordance with the dictates of The Vampire Cre&z
Remember, the value of your Title is only as good as the validity of ycir
reported experiences. Additionally, only Active Members are permitted c-
access to Lifeforce, the Temple's confidential newsletter.
Affiliation
Those who prove themselves worthy will be given the opportunity to conisr
others in the Temple as the Hierarchy deems fit. For an Immortal, patience is -
virtue. Above all, the Temple exists to serve the Undead. Members wfc.
simply expect to be entertained will be ignored. We seek only mature sr.
serious candidates for active membership and reserve the right to suspend iL
service at any time without notice.
Vampirism is real and most ancient. Mortal life is swift and short. We iel
pick and choose amongst the billions to replenish the Elite. Now err
opportunity stands before you. You and only you can decide your ultimo
fate. The choice is yours.
For additional information see the Temple website at:
www.vampiretemple.com
or write to:
TOV
Box 3582
Lacey, WA 98509 USA
Temple
The Vampire Bible
The fundamental practices of ib; "- it
secrets of Vampirism to draw Lif~::~,
never harm humans and are bsr^i rr.
the ancient rites of the Calling cf -zz
and more. Required reading fcr zzr^
The Vampire Predator Bible
The advanced Vampiric techn;q~=s ■
the Astral are taught. Addid:
instruction in the Use of Resscz
information regarding the creszcz
Required reading for elevation -
Predator.
The Vampire Priesthood Bible
The Nightside Teaching of Ope=±
experience, and the use of the N
Communion. For the Dayside, a
— *
God and Vampiric Philosophy. Rec
Third Circle as a Vampire Priesi cr V:
The Vampire Sorcerer Bible
The Nine Laws of Magic are ouilired zr~
application. These Teachings can te \\z -
the Nightside Vampiric cosmoJogy cr:r
human psychology. Required resiiiz:
as a Vampire Sorcerer or Vampire
The Vampire Adept Bible
This Capstone of the Vampiric T ezr^'-p
explanation of The Four-DimensiorsI Mr^
By revealing the hidden symbolic ms? cf *-=~
the Grand Trapezohedron, the V'st^jt
expression of elevation to the Fifth Circlets
www. v a mp iretecj^
56
57
mmmP
Adept) indicates a member who has testified to the
±c Twilight and has recognized the Presence of the
tsssv instruction for this achievement is in The
xfils of Active Membership
sfhe to Active Membership status do so out of a
tmeat to the Temple as well as benefit from an
" ■ " ' ""I 1 "*"*»"»
■~ experiences as they apply the Temple Teachings
±a 23d designation of appropriate Title and Grade
3 tbe members' personal reports regarding their
•jp enqpbgsi^ed here that the Temple accepts the
prea 2nd is only interested in evaluating the content
rsccsmion as described above, Self-deceit must be
isrse with the dictates of The Vampire Creed.
■izzz Tfcle is only as good as the validity of your
jfzEssJJy, only Active Members are permitted to
? s confidential newsletter,
Affiliation
^s wcnfay will be given the opportunity to contact
Hzszndhy deems fit. For an Immortal, patience is a
Is exists to serve the Undead. Members who
will be ignored. We seek only mature and
T sssn&ership and reserve the right to suspend this
^os5oe,
& ancient. Mortal life is swift and short. We may
billions to replenish the Elite. Now the
You and only you can decide your ultimate
* : «*ir-»Jw,
"ormstion see the Temple website at;
,vampiretemple,com
or write to:
Box 3582
r. WA 98509 USA
Temple Literature Available
iJtaiiM^
The Vampire Bible
The fundamental practices of the Vampire religion to include: the
secrets of Vampirism to draw Lifeforce from humans, why Vampires
never harm humans and are barred from criminal acts, how to perform
the ancient rites of the Calling of the Undead Gods in magical ritual,
and more, Required reading for admission to Active Membership.
The Vampire Predator Bible i
The advanced Vampiric techniques of Sealing, Extending and Seizing
the Astral are taught. Additionally, the highly practical Dayside
instruction in the Use of Reason in Vampirism as well as detailed
information regarding the creation and mastery of the Vampiric Will,
Required reading for elevation to the Second Circle as a Vampire
Predator.
The Vampire Priesthood Bible
The Nightside Teaching of Opening the Astral Gate for out-of-body
experience, and the use of the Necromanteion, an ancient passage to
Communion, For the Dayside, a careful examination of the Vampiric
God and Vampiric Philosophy. Required reading for elevation to the
Third Circle as a Vampire Priest or Vampire Priestess of UR.
The Vampire Sorcerer Bible
The Nine Laws of Magic are outlined and explained with examples for
application. These Teachings can be viewed either as an application of
the Nightside Vampiric cosmology or a treatise on the manipulation of
human psychology. Required reading for elevation to the Fourth Circle
as a Vampire Sorcerer or Vampire Sorceress.
The Vampire Adept Bible
This Capstone of the Vampiric Teachings focuses on the detailed
explanation of The Four-Dimensional Model of All Possible Worlds.
By revealing the hidden symbolic map of the truncated Great Pyramid,
the Grand Trapezohedron, the Vampire can recognize the full
expression of elevation to the Fifth Circle as a Vampire Master Adept.
www.vampiretemple.com
57
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