The practice of Dreaming
Calling things with their real names
The elements of the Sorcerer's Crucible: Fourteenth part
by Claudio Simeoni
(Italian Pagans' Federation)
Federazione Pagana
Programme broadcast on 24th July 1997
In this programme we'll go on talking about the Sorcerer's Crucible and we'll put two new elements in it.
These are two distinct elements that work strictly connected together on the change of the individual and they can't be separated: they are the calling of things by their real names and the practice of dreaming.
The practice of dreaming is just the exercise consisting of focusing the attention inside the dream. While we are dreaming, the reason and the world description by which we face life fall silent. The most nonsensical images and combinations emerge to our thought. The function of dreaming is to revitalize the energy field of the individual overwhelmed by worries of everyday life. The dream tries to restore what disappointments, struggles and sorrows damage.
Just because the dream revitalizes his/her energy field, the individual can open out and make the reason accept what the developing luminous body perceives. In other words, the dream allows the luminous body to express its viewpoint about everyday life. It can introduce its perceptions, its expectations, its intuition to the reason.
Since the luminous body's use of senses is different from the reason's, new things, intuitions and methods of perception can emerge, especially if the individual lives in everyday life with will and its determinations and practicing the aim.
The luminous body affects the formation of the individual's aim and judgement only if the individual suspends the judgement about what s/he doesn't understand or can't define.
Personally I think that dreaming is an instrument to improve the way I face the everyday life and to allow the growing luminous body to express itself. However, there are people who make the dreaming one of the creative moments in their lives.
How can we practice dreaming?
We practice dreaming by forcing reason into recognising that we are dreaming. When I'm dreaming I must transmit the message to reason and say: "This is a dream!", to acknowledge this, I must raise my hands before my eyes and look at them.
A practice existing before looking at hands (introduced by Castaneda) was that of looking at genitals, but this is a practice that often leads to obsession even if sex is one of the purposes of our existence (the reproduction of the species by the satisfaction of a fundamental need-pleasure).
Technically the practice of dreaming consists of giving ourselves the order before sleeping and trying to visualize our hands, suspending the internal dialogue. When we find our hands, we'll continue according to our instincts and predilections. The dream becomes more vivid, it becomes important. We realize that we can travel in dreams and it's a good thing to practice dreaming in order to plunge into strange worlds and to travel flying. When we fly in dreams and we feel the wind, then we are becoming just as Witches and Sorcerers who fly on their hazel sticks or broom, or who float into the infinite as new supermen.
In that moment reason leaves the luminous body a space to express. This expression will always belong to the features of that specific Human Being. It will emphasize some features and understate others. The dreaming will mould the individual for her/his own aims.
It's important that the individual has put into the Crucible the practice of calling things with their real names. Calling things with their real names means aiming to seize their essence or noumenia, their real meaning. Therefore, their functions in the system in which they express.
Calling things with their real names means acting without deceiving ourselves. That is knowing, both in dreaming and in everyday life, what a thing is and what is its function or role in our dreaming or real life. Calling things with their real names prevent us from settling, submitting ourselves to deception. We Pagans claim that Jesus as described by Christians is just a deceiver. According to us, this is calling things with their real names and this prevents us from settling and from accepting as truth this fraud or even part of it. This prevents us from submitting ourselves to the slaughterer of Sodom and Gomorrah. People who say that Jesus was good, it was the priests who were unholy, or people who build for themselves the description of Jesus as they would like him to be, are avoiding the practice of calling things with their real names and they're preparing themselves to be deceived in another way. This means they are waiting for someone to subjugate and destroy them with different tricks or a different thought where a deceiver like Jesus becomes a prophet! These people lack in courage and ability of taking in their hands their becoming: they will never be able to call things with their real names except after titanic undertakings.
The dream will always be self-deception for these people. They will be hallucinatory or phobic elements in which their fears and self-deception will show up. The dream will never become practice of dreaming.
If these people dreamt of paying a bill with a one hundred and fifty thousand banknote, they wouldn't understand the irony of the situation. They would probably complain about the increase in taxes. They will never be able to raise their hands to look at them and float in the infinite.
Everyday life and practice of dreaming are closely connected. We have to act on both the front lines to build our future, so the victory of awareness in dreaming will affect everyday life and the results of the satisfaction of aim in everyday life will favour the development of the practice of dreaming.
Stirring in our Crucible in dreams when we are powerless in everyday life and stirring in both front lines when we can exert our aim in everyday life.
I would like to remember that the Sorcerer's Crucible can be described but not imposed. It needs the individual's subjective choices to be built and stirred in. Subjective choices lead the individual to stir in his/her Crucible, turning the lead of everyday life greyness into the gold of the path that leads us to construct our luminous body. We can only describe the elements and then stop.
There is still another element to be put into the Crucible: palpating the world.
This element will be the matter of the next programme about the Sorcerer's Crucible.
1997
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Write only in Italian, please! Claudio Simeoni Mechanic Apprentice Sorcerer Keeper of the Antichrist P.le Parmesan 8 30175 Marghera Venice Italy Tel. 3277862784 E-mail: claudiosimeoni@libero.it
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