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relaxed, and I am in the
deepest kind of sleep.
2. When you feel that your mind is no longer concerned with anything, imagine a billow of
fire to your right. Make the flames lively and brilliant. Then quietly say, I order my
subconscious to show itself. I order it to open and reveal its magic secrets. Wait a bit,
and concentrate only on the fire. If an image appears, it will be a manifestation of your
subconscious. Try to keep it alive.
3.Keeping the fire always to your right, now begin to imagine another billow of fire to
your left. When the flames are lively, say the following words quietly: May the power of
the Lamb, which manifests itself in everything and everyone, manifest itself also in me
when I invoke my messenger. (Name of messenger) will appear before me now.
4. Talk with your messenger, who should appear between the two fires. Discuss your
specific problems, ask for advice, and give him the necessary orders.
5.When your conversation has ended, dismiss the messenger with the following words: I
thank the Lamb for the miracle I have performed. May (name of messenger) return whenever
he is invoked, and when he is far away, may he help me to carry on my work.
Note: On the first invocation or during the first invocations, depending on the ability
of the person performing the ritual to concentrate do not say the name of the messenger.
Just say he. If the ritual is well performed, the messenger should immediately reveal his
name telepathically. If not, insist until you learn his name, and only then begin the
conversation. The more the ritual is repeated, the stronger the presence of the messenger
will be and the more rapid his actions.
well beyond the borders of his imagination. And his participation in that world is limited
to getting up early, going to the bakery, waiting on whoever comes by, and masturbating
every night, dreaming about the women he will never get to know.
It was the time of day when we usually stopped for our siesta, but Petrus had decided to
keep walk- ing. He said that it was a way of doing penance for his intolerance. And I, who
had not done a thing, had to trudge along with him under the hot sun. I was thinking about
the good fight and the millions of souls who, right then, were scattered all over the
planet, doing things they didnt want to do. The Cruelty Exercise, in spite of having made
my thumb raw, was helping me. It had helped me to see how my mind could betray me, pushing
me into situations I wanted no part of and into feelings that were no help to me. Right
then, I began to hope that Petrus was right: that a messenger really did exist and that I
could talk to him about practical matters and ask him for help with my day-to-day
problems. I was anxious for night to fall.
Meanwhile, Petrus could not stop talking about the waiter. Finally, he wound up convincing
himself that he had acted properly; once again, he used a Christian argument to make his
case.
Christ forgave the adulterous woman but cursed the grower who would not give him a fig.
And I am not here, either, just to be a nice guy.
That was it. In his view, the matter was settled. Once again, the Bible had saved him.
We reached Estella at almost nine oclock at night. I took a bath, and we went down to eat.
The author of the first guide for the Jacobean route, Aymeric Picaud, had described
Estella as a fertile place, with good bread and great wine, meat, and fish. Its river, the
Ega, has good, fresh, clean water. I didnt drink the river water, but as far as the menu
at our restaurant was concerned, Picauds assessment was still right, even after eight cen-
turies. It offered braised leg of lamb, artichoke hearts, and a Rioja wine from a very
good year. We sat at the table for a long time, talking about inconsequential things and
enjoying the wine. But finally Petrus said that it was a good time for me to have my first