The Obsession with Banishments

Both Jason Miller and RJ Stewart discuss the obsession with banishment that is prevalent in Western Occultism. RJ notes that you can't really exclude anything from your circle as long as you have some trace of it or fear of it within you, which makes sense, because holding onto any such feeling is essentially an invitation in. I do banishing, but I don't do it as an everyday magical activity. There's a specific time and place for banishing and knowing what to banish is equally as important as when to banish.

For example, I have done banishing rituals for people I wanted to move on from in my life. They weren't in my life any more, but I was holding onto the memories, which wasn't healthy. In most cases, I was holding onto a lot of pain and anger toward those people and I didn't feel there was any other resolution. So the banishing served as a way for me to resolve those feelings and let go of the memories I was holding on to justify the feelings. Since doing the banishment I haven't really thought of those people or the memories.

When I clean my house, I use the cleaning activity as a banishment ritual, but in my daily work I want to connect with the various spiritual allies I work and since I've developed a relationship of trust with them its important to me that they are present in my space. They are as much a part of my life as anything else and to banish everyday would be to tell them they are not welcome.

Being Magic vs doing magic

I'm reading the Sphere of Art by R. J. Stewart. It's a fascinating book and I can see William Gray's influence in both the writing and in how Stewart explains the magical concepts he's working with. Initial experimentation with the technique, on my part, has built off of Gray's Omnil technique and the Sphere fits the Omnil technique like a well crafted glove fits a hand. There's a point that Stewart makes about magic which I really like because it hits on the difference between an ontological approach to magic and an approach that's focused on doing magic.

Most powerful magic involves not willing things to be but allowing them to be what they already are. This process of allowing is not easily understood, for if it is assessed by the mind alone, it creates a minor paradox. The mind has to be stilled, the will set at peace, within conditions of attuned energy. Not as a meditative process alone, for this merely preliminary training, but as a sacromagical process that uplifts our manifest creation into another octave of being. Only when we allow this do we discover that there is no paradox and that the other octave of being has always resonated and interleaved with our manifest nature.

My own work in Magical Identity involved learning how to let go of doing magic and focus on allowing situations, circumstances, etc.,  to be what they are, while aligning my ontological state of being to the desired state of being that I wanted to have access to. By taking such an approach and embodying the desired reality I learned how to enter into the right time and space that fit the desired state of being I wanted to access. So instead of trying to will something to change externally, I allowed myself to change to fit what I needed. It's a different approach to magic because its based on an internal approach to magic. This isn't to say that I've stopped creating sigils or entities or doing other forms of magical work, but the need to do that type of work has diminished by applying an ontological perspective to magic and myself.

An ontological approach to magic enables you to enter into a receptive awareness of possibilities that allows you to form a specialized state of being (sacromagical perhaps) with the desired possibility. This state of being initially involves emptying yourself of everything and then inviting into your magical space the specific possibility you want to manifest into your life. You become that possibility, and give yourself over to the expression of it, allowing it to express itself in your life and actions. Instead of trying to force it, you become the possibility, letting it guide your choices, until it is realized. It's not a passive approach to magic, but instead is an approach that involves shifting your entire state of being into the preferred space/time you want to embody.  It recognizes that magic is an integral part of your being as opposed to an activity you do.

The role of concepts in magical works

Another interesting post from Mike on the word concepts. The more I read about his system, the more I understand it both in terms of entity work and in terms of using language for magical purposes. He explains the following with concepts:

Communication is actually about concepts, not words. You wouldn’t have a problem sending the concept of “computer” to a modern Frenchman, but it would be incredibly difficult to send it to someone from the 1700s.

I think that's an accurate description of communication, as well as the limitations of communication, which is probably why I remove the Ethereal Software (What I'd describe as entities) out of the equation for the majority of my workings. I create entities on occasion and the process that Mike describes for ethereal software is similar enough that I'd call it entity work. He'll likely disagree, which is fine, but that's my interpretation of his concepts based on his descriptions of the processes he uses to work with ethereal software. And when I create an entity I program it. I define it both in terms of concept and words used to describe the content and when I need to fine tune the entity its usually for the same reason: It didn't get the concept and the language used to convey the concept was imprecise. Further programming and fine tuning is needed to make it perform up to specs. Or as I like to put it, a more specialized definition is needed in order to insure an accurate understanding of the task that needs to be performed.

In general, people use language to convey concepts to each other. Sometimes ala William S. Burroughs cutup technique they use language to disrupt or attack concepts, while creating new concepts. Language is a useful tool for magical work because it provides a structure of limitation that can be used to sharply define and explore concepts, and then re-present them to the magician and/or entity (ethereal software). You even see this utilized with sigils, which start out as words (in some techniques) and end up as symbols that nonetheless embody a concept. And you see it with symbols that aren't sigils but nonetheless are used to convey a concept.

Concepts are constructs. They present an initial framework that is used to convey the experience of the concept. Words define concepts, give form to the frame, ground it in ink and white space and verbalized sound waves. Manifestation takes words and turns them into actions performed to achieve outcomes. Outcomes turn into experiences and then concepts...the whole cycle starts again.

When I don't work with entities, when I do a magical working directly the experience is different. The conveyance of the concept is to the magic itself. It's a direct experience, no mediator required. Maybe the magic, in Mike's system is the meta ethereal software, the force that channels all the other forces. In my system, and in the various methodologies I've developed over the years, magic is reaching in and pulling out the possibilities and melding them with reality, melding them with my reality. So when I do a magical working and I'm not using language or entities, but instead I am using movement or meditation or some other process less overt when it comes to communication the focus is on embodying the concept, making it a part of me, of reality as it is mediated and experienced through me. Actually even my approach to word magic is really about embodiment. No doubt a result of Burroughs influence, because the cutup method is really about disrupting the message while imprinting your message into the body of the word so that the word embodies your concept. The embodied experience of being as opposed to doing...doing is an echo of being, a way to move through the motions, but not really letting the motions move you to the space you want to reach. When you become the motions, embody them, you let them move you to the conceptual space and time you want to occupy. You become that space and time and in doing so you allow yourself to fully be present with a manifested result that is as much an extension of you as it is an effect on the environment around you.

Doubt and magical workings

Mike has posted some interesting thoughts about doubt in magical works. You can find them here and here. When I think about doubt and magical workings, I think that if doubt is entering into the picture, it's better to not do the magical working and instead really examine your doubts and why they are coming up. When I do a practical magic working I don't want doubt to be in the picture, and for me it isn't. I know what I want, I understand the consequences around getting it and I'm ready to handle the reality of achieving it. Doubt is a sabotager...its that little voice that says, "You don't deserve this." And if you hear that voice, then you haven't done your due diligence.

What is due diligence? It's doing the internal work necessary to ensure that the desired result (or manifestation) is something you truly want with all of your being. It's addressing the doubts and resolving them before you even do your magical work.

It doesn't surprise me that some magicians experience doubt and have it sabotage their workings. I think this is due to the fact that they haven't done that necessary level of internal work that's needed to make sure everything is in alignment with the desired outcome. Without a process for doing dedicated internal work to address doubt and other sabotage emotions, those emotions will present themselves in your working and undermine your results. But with a dedicated process for internal work, its easy to deal directly with any doubts or other emotions and resolve them in your favor. Then do the magical working and you'll get consistent results.

This actually applies to decisions you make in general. For example, when I decided to rebrand my one business, I had already gone in and done the internal work to deal with any doubt or fear I may have felt. Once that was cleared out of the way, I started my rebranding and pursued it wholeheartedly. I didn't leave myself room for doubt, because it would've slowed me down. I knew what I wanted and I knew I could do it. The business is rebranded in terms of content and message (The visual design is still being reworked) and the previous services have been let go of.

If we look at this from a process approach what we get is assess the change you want to make. Determine if there is internal resistance (i.e. doubt). Resolve the internal resistance or make a different choice (sometimes there are good reasons not to do a magical working or life change). Do the magical working and any other actions needed to manifest the desired result. Simple, effective...and the doubt is dealt without having to continue entertaining it. There should be no room for doubt if you really want to manifest a desired result.

Value and Wealth

Jason recently posted a blog about value and wealth. He basically did an exercise that looked at the value of what he wanted to buy vs the price of what he wanted to buy vs the value of what he could put that money toward. It's a good exercise to do and its something I'm familiar with from Your Money or Your Life (affiliate link).  In that book, one of the exercises has you look at the real value of what you are purchasing vs the amount of money and the amount of time spent earning that money. And much like Jason's exercise, what it really does is force you to look closely at your relationship with money and how you are spending it.

So you might wonder why I'm writing about that on here. Wealth magic is an ongoing interest of mine, and I think to really apply magic to wealth in any substantial way you really have to understand money and its relationship with your life, as well as the value you ascribe to a given purchase. An unexamined relationship with money will find people buying anything that catches their interest, while also accruing a mountain of debt. If you want to do magic for a specific result, you've got to understand what that result will really look like in your life, and be prepared to handle any consequences that are associated with it.

This is why people who win the lottery typically end up spending their way through the money they won. They played to win, but they weren't prepared for the consequences of winning and likely they didn't really examine their relationship with money. So they win the money and they get deluged by relatives and friends who suddenly care (as long as the money flows) and they also have vague ideas on how to spend the money. I'll buy that Porsche I always wanted or pay off the house, or whatever else. Rarely do I see anything about investing the money when I hear stories about someone winning the lottery.

Money magic tends to have a similar effect. the focus is on getting the money, but once you have the money what do you do? Doing magic to get money may work, but having it is another reality and one that most people seem ill-prepared for. The question then is this: What is my relationship with money and what do I want to do with it, both now and in the future? Knowing the answer can help you figure out if you can really handle more money and if you really understand the value of what you are trying to get with that money.

An important part of magical work is the relationship. Looking at your relationship with money and knowing what you want to change with it can help you do wealth magic more effectively than just trying to get money. It's that internal ingredient that is needed to effectively integrate a force into your life, whether that force is money, love, power, or something else altogether. Can you handle the consequences? Is the value worth it and do you know what you'll do with the result, once you've got it.

A Commentary on Witch Hunts in Africa

I was pointed to this documentary video about witch hunts in Africa. And if you go to this link you'll see an article that discusses how witch hunting is alive and well in Africa.

This is sickening  because these children aren't identifying as witches. Instead they have been labeled as such in order by people who are choosing to use those labels to get rid of children they don't want, or because some Christian pastor has decided to demonize them. The end result isn't just intolerance...its death. It's people being persecuted for beliefs and practices that they don't even do.

It makes me realize how fortunate I am. I've experienced some discrimination for my beliefs, but I don't face it on a daily basis, and I'm not being accused of something I don't actually believe in. Any of us are lucky to be able to practice our beliefs. Whatever discrimination we might face, its nothing like this. These are people who are killed for superstitious beliefs. When you watch the videos for the documentary you'll see such ignorance displayed it will sicken you as well it should.

It is important to raise awareness of this issue. I'm also looking into how to donate to this cause and will post details in a later post.

Embodied spirituality and liberation

I posted this recently via my various social media accounts:

An embodied spirituality recognizes the value of the material world and celebrates it and experiences as an inherent part of a person's spiritual evolution. When the body is discarded as dirty or something to be left behind, and desires are perceived as unacceptable or attachments that hold us back, the person loses an essential perspective that is necessary for genuine transformation. The body, desires, etc, ground us and provide a way to experience the immediacy of a situation and learn from it. The body is not a shackle...it is part of our liberation.

Recent conversations I've had around enlightenment as well as a continued practice of Tantric philosophy and spirituality prompted this observation. I genuinely believe that the body is an essential part of human spirituality and that the denial of it is a dysfunction brought about for reasons that are related to either over population or to a fixation on an ultimate reward that involves transcending the body.

A better approach would be to recognize the role of the body as a mediator of physical existence and spiritual identity. Additionally, people who take this perspective would also carefully consider the consequences their choices have on the environment and each other and thus would question consumerism and explore what it means to have enough vs what it means to live in excess.

True liberation isn't found in deprivation or excess but in a balanced perspective that celebrates the glory of life while also cultivating it for future generations. Thus tending your own garden where you grow food is a spiritual and practical activity. It teaches you the value of cultivating life, the recognition of death as a transformative agent that is also part of evolution, and the necessity of using resources wisely instead of wasting them.

Your body is part of your liberation, and the sensual experiences it provides is a part of that process, but equally as important is learning how to take care of yourself. Thus exercise is just as liberating as any other activity, and eating a healthy diet is important for cultivating your life. These activities can be just as spiritual as meditation provided we apply a mindful awareness to them.

A desire can be liberating both for the experience of it and the choice to not experience it. Longing is as much a celebration of desire as is the experience of the desire, and longing can teach patience but also liberation in terms of recognizing the true value of a given desire. The experience of desire can be a liberating experience provided we know how to enjoy it without allowing it to enslave us. Thus the need for balance and consideration of the body as a spiritual teacher which allows us to embody our desires but also uses them to teach us from experience how best to truly find liberation in our experiences and in our choices to sometimes delay having the experience to know its true value.

Magic as a Transformative Process

If there's one description I'd use about Magical Identity is that its really an exploration of magic as a transformative process. So what does that mean? When I think about western magical practices mostly what I think of is a fixation on achieving measurable results, but I think that's what missing is an exploration of transformation and the role magic can play in the transformation of your life. I'd argue that any result you achieve isn't merely a change in the external environment that happens to suit you, but is also a transformation of you as both a person and magician. That this transformation isn't considered is always a cause for concern, because its something that shouldn't be ignored.

If we look at the anatomy of a magical act, there is a focus on change. Something needs to be changed in order to bring the world back into balance for the magician. But assuming that the change only occurs in the external environment is a mistake. The magician is also changing his/her internal reality in order to align it with the desired external result. And if s/he can't change the internal reality, the external result may manifest, but it won't last. At a recent talk I asked attendees how many had manifested a desired result only to have it go away without bringing the desired change they wanted. Most nodded their heads and the reason for that is simple. Their internal reality didn't align with the desired external reality they wanted.

Effective transformation calls on the magician to be in touch with his/her internal reality so that s/he can truly determine if a desired result is in alignment with his/her life. The magical act is a transformation of the life of the magician as well as the environment. The two aren't separate, and whatever separation we assign is a convenient illusion used to avoid understanding the act of transformation.

This doesn't mean magic involves the law of attraction or other newagey concepts. Rather what it means is that achieving a result involves a level of internal work that complements any external work that is done to achieve the result. The recognition that magic is a transformative process is a recognition that a given magical act occurs on an ontological level and involves a recognition of embodiment as a principle for manifestation. The result you desire is something that you need to embody in your existence, write it in your code to use a technology metaphor.

Updates on current projects

Here's a few updates on various projects I am working on. Magic on the Edge 2.0

I've just finished first round editing of all the essays I received. I have about nine essays. I could use more and I have two people working on essays. If you would like to write an essay for Magic on the Edge 2.0, check this post out, and contact me. I am pleased with what I've gotten so far and I plan on publishing this anthology by fall of this year.

The Book of Good Practices

Bill Whitcomb and I have a project we are working on, the title of which is marked in bold. It admittedly feel to the wayside while I worked on Magical Identity, but now that MI is finished I've started to focus more time on this project. I'll have more details in the future.

Wealth Magic book

Yes I am writing or rather researching for a book on wealth magic. I've got a decent outline and also some practical experiments that I'm currently running, which seem to bearing fruit as it were. I hope to finish the first draft of the first chapter by tax day of this year (how apropos).

Process of Magic Correspondence Course

This hasn't been forgotten. In fact, I and another person are in the process of getting this website ready for a change that will practically support the ability to do a correspondence course. I already have some of the lessons for this course written and I have a better idea of how such a course should ideally work, so my plan is to fully manifest this course by Memorial Day Weekend. It will be the first of a number of courses on magic experiments ala Taylor Ellwood's style of doing magical experiments.

Current magical experiments

I'm also engaged in a few experiments as well as regular workings.

The regular workings include the year long invocation of the element of Fire (I post about that work once a month) and daily meditation practices. A weekly offering to Dragon has also been added to the mix.

Experiments include working with Bune on my businesses (This is a long term working and it has worked marvelously with all three of my businesses). I'll be writing about this experiment in the wealth magic book in a lot of detail.

Another experiment has involved improving healing work, with an eye toward exploring past life regression as part of the healing experiment. I've posted occasional updates and it is fascinating work. It also convinces me further that there needs to be an emotional component factored into healing (that and my internal work experiences).

There's more in the works as it were, but I don't share anything until its the right time to share it.

Strategic Sorcery Course

I am taking Jason's Strategic Sorcery course. It's proven to be an interesting course, in terms of getting a different perspective on how someone approaches magic. It reminds me of my traditional roots in magic (which is good) and I'm definitely getting a lot from the course.

That's it for updates on current projects.

Is Magic a luxury of modern times?

Mike posted a thought provoking entry recently on the luxury of energy, noting that the fact that so many people can study magic is a luxury of time that we have access to, that previous generations didn't have. I agree with him. If you look at the people who were in the Golden Dawn in the late Nineteenth century, all of them were very well off and had the time to study magic. You didn't see people working at factories having time to study magic (and probably didn't even know about it, beyond superstitious beliefs).

We do have the gift of free time, but its not just the luxury of time, it's also the luxury of education and information. We have a level of access to education and information that makes it much easier to find information out on just about any subject out there. The real challenge is sifting through the information to find what's really useful.

Nick Farrell also made an intriguing point when he notes that the best time to be involved in magic isn't in centuries past, but in the present. There's definitely some truth to that, when you consider that the level of information and collaboration that's available is much higher than it likely would have been in the past. The fact is most modern magicians are fortunate because we have an availability of time and energy we'd likely not have if we lived one hundred years in the past. The immediate needs of survival are much easier to meet when everything that's needed for survival is easy to access.

So yeah I think a magic is a luxury of modern times. And I have no problem with that because having that luxury is something I enjoy immensely. It's a significant part of my life and having the time to study and experiment has enriched the quality of life beyond measure.

The magical effects of what you wear

Bill Whitcomb pointed me to an article about how wearing lab coats make people smarter. It was also found that when volunteers wore other coats they didn't do as well as on the tests. It was only when they were told that they were wearing lab coats that they performed better. So does this mean there's something magical about lab coats?

Not at all. If anything what it really demonstrates is that people read meaning into items of clothing and associate specific behaviors with those items, which causes them to then embody those behaviors when they wear the clothing. In other words, there's nothing inherent to a lab coat that makes a person smarter. It's the person's perception about the lab coat and what it imbues them with that causes them to associate intelligence with it. Scientists and doctors wear lab coats and generally we think those types of professions are populated by intelligent people. So a person puts on a lab coat and performs better, but the coat has nothing to do with it. That person could focus just as intently without the coat.But the perception associated with the coat is what makes all the difference. I put on the lab coat and because I associate specific attributes with it, suddenly I have access to those attributes.

Perception is a powerful tool, both in every day life and in magical workings. I've discussed using clothing to invoke specific traits or behaviors and this is a prime example of how this principle works. It's similar, in my experience, to putting on a suit. You feel a sense of change, both in terms of how you perceive yourself and how other people perceive you. It's magical in its own right, but its also perception. Understanding that distinction helps you also understand how to use perception as tool in its own right. That's when you get into some interesting experimentation with perception and clothing, specifically in terms of how you can manipulate your own perception or even the perception of others based on how you present yourself.

One of the reasons I wear a hat with a multicolored feather is because when I go out in my professional clothing it sticks out. It's an anomaly compared to everything else I'm wearing. It allows me to show my personality while also invoking the professional persona I've chosen to adopt. It's fun for me, and I've experimented with it further just in terms of letting my "true" self shine through with people in professional settings. I actually think its helped business a bit. So I think if you experiment with clothing and your perception of it you'll likely see similar results with what was discovered with the lab coats. Give it a try and let me know!

Book Review: Thinking, Fast and Slow (Affiliate Link) by Daniel Kahneman

In this book, the author explores intuition and rational thinking, in particular focusing on both the strengths and flaws of intuition. The author does a good job of presenting his research and reinforcing it with case studies. He makes it easy to understand the concepts. What I found most fascinating was how much we take for granted intuition in terms of what it tells even though it can be wrong. We don't really question that and he explains why we don't question it. This is a great book to read if you are interested in psychology or social behavior.

Some Thoughts on Offerings

In the latest lesson from the Strategic Sorcery Course, Jason talks about Offerings. It was interesting to read what he said and to see a similar philosophy when it came to offerings, but a different approach to doing offerings. I think his approach works and I'm actually doing it with two entities I'm working with right now.

Ironically before even reading that lesson or starting the course, I'd been doing a weekly offering to Dragon. Each week I make an offering of rice and tea to Dragon. Once a month I do a full ritual, where I paint myself and allow Dragon to do a full possession of my body.

I've also done an offering to Bune, which has involved writing about him on occasion, as well as doing a painting to him, and even incorporating him into my vision board for 2012. In the forthcoming book on wealth magic, don't be surprised if you see his seal on the cover. It's another offering I'll make to him.

In Magical Identity, if you look carefully, you'll see the seal for Purson, another entity I've worked with in the context of time magic. His seal shows up on the cover of another of my books.

I've also offered daily prayers or devotions to different entities I'm working with. So I don't think my approach is all that different from Jason's, but my expression isn't as traditional, at least in some cases. For example, when I was eighteen, I offered my blood (and life force) to the elemental spirits in return for their life force. One could argue it was a bargain, but I don't think of it in that way. I see it as more of a kinship oath, where each person swears kinship with the other person. Certainly my connection with the elements is different as a result of that working and I feel its fair to say that my elemental balancing work is its own offering to the elements.

But another type of offering I do is through tattooing. I currently have five tattoos, with at least two more planned. Some of those tattoos represent life events, but the dragon on my arm is an offering to the spirit of Portland, and the tattoo on my right forearm is an offering to XAH as well as a recognition of my emptiness working. My newest tattoo is an offering to the elemental spirits. By giving them skin, what I am truly offering is an acknowledgement of the highest form. They are placed on my body as a way of acknowledging their role in my life. The next two tattoos will also be offerings to specific entities I've worked with or am working with.

What it really comes down to is making the offerings from a place of sincerity and appreciation. Nothing less will do.

Where psychology fits into magic

Jason recently posted about some of his thoughts on where psychology fits into magic. He and I share a similar opinion about the perspective of treating magic as just a psychological phenomenon, but I agree with the point he makes: There is a place for psychology within magic. In Magical Identity, I discuss different psychological methodologies and how they can be applied for magical work, especially for internal work.

One of the areas that I personally feel is neglected far too much by magicians is internal work, i.e. working with your internal values, beliefs, attitudes, and dysfunctional issues. Meditation is one method for doing internal work and when it's combined with psychology, it can be truly dynamic. I've made some amazing breakthroughs using meditation as well as working with a therapist, and applying psychological perspectives to my work, which in turn has allowed me to achieve greater clarity and focus in my life, making the living of it much, much easier. I've actually found that the need to do more overt acts decreases when you do internal work.

Before I did internal work and underwent therapy, I was a mess. I could practice magic as effectively as any of them, but my use of magic was mostly reactive, used to solve a crisis or problem, but with little thought put toward understanding my role in that crisis or problem. Choosing to do internal work freed me from a lot of unhealthy behaviors and provided me the opportunity to become much more proactive and focused in my magical work.

Aside from that psychology can provide a useful avenue of exploration in terms of understanding your magical process and how specific techniques work. It's fair to say that my background in social sciences informs my magical process and some of that background is related to psychology. Where I make a key distinction is recognizing the limitations of using psychology to describe magic. It's a different discipline and where there are insights, there are also limitations.

Dragon Ritual - February

This month's ritual was different from the previous month. While Dragon did possess my body, he didn't talk much to Kat, keeping it only to a minimum. According to her and from what I recall, he seemed mainly focused on doing two things. First, he seemed to be more focused on experiencing my body, especially in terms of movement and flexibility. He stretched my body quite a bit, as well as folding it into unusual positions. Second, he charged both of my dragon statues with draconic energy. He used breath work to do the charging, which makes sense to me.

My experience with this possession was a very primal one, but one where I was present on a minimal level. When I do full invocation I never remember the experience afterward, but in this case Dragon wanted me to witness what he was doing and to be a part of it, albeit in a non-controlling manner.

I was also told that I'd need to get a tattoo on my upper left arm of a Red and Orange Dragon by my birthday. That makes two tattoos I need to get to mark significant magical works. I have no doubt a way will be found. On a different note, it was interesting to apply a different body paint this time around. I let Dragon guide me, and it makes sense that the pattern would bring out primal energy this time around.

How you manifest Wealth

In my business coaching practice, one of the topics that inevitably comes up is wealth and money. As I tell my clients its not enough to want money as an end goal, if you don't know what you'll do with it. You have to understand how you'll use money and how it will benefit you before you can really acquire it. That's the first step toward manifesting wealth. You recognize what allows you to attract wealth into your life and then you establish how you will use that given medium to attain and sustain that wealth.

Money is just one medium for acquiring wealth. But any medium you are going to use to manifest wealth can never be an end goal in and of itself. More importantly you clearly have to define what you will do with the wealth you attain. Wealth is movement. Just attaining it doesn't mean much if you aren't sure how you'll apply it to your life. In fact not knowing how you'll apply it will likely cause you to lose it because its an indication that you aren't ready for the wealth.

Manifesting wealth is a result of a process where you define what wealth is, as well as the means you'll use to get it, and what you'll do with it once you have it. Manifesting wealth is a continuous process by virtue of the fact that you are continually manifesting it and moving it in your life in order to create more. This can be a bit intimidating if you aren't sure how to continue to move wealth. This is one reason I recommend learning about finances. It teaches you a lot about what you consider to be wealth and helps you learn how to move with it, as well as how to change the direction of movement (i.e. spending).

If you want to manifest wealth, be prepared for it. It's only when you are ready for it, that you should seek to acquire it.

Strategic Sorcery Report: Lesson 0

I just did Lesson 0. Without going into the specific mechanics of the ritual, which I can't share here, what I will share is that when I intoned the word and vowels and looked into the symbol, I came to a place where I saw lines of force and felt the presence of other people, all of them pouring their energy into a central space, and yet conversely all of them being filled by that energy. I felt myself touched by that energy and then felt the connection strengthen as I continued with the ritual. Even now I can still feel this connection and I recognize I have chosen to intentionally connect with something which embodies the Strategic Sorcery course, but also embodies the collective efforts of everyone who has taken the course. I am filled with a sense of respect and admiration for those other people, and a desire to contribute my own effort, to pay it forward to others who take the course.

Why terminology is important in magical work

In both Multi-Media Magic and Magical Identity I devote a chapter to discussing definitions and why its important to understand the power of definitions in magical work. In my recent post on Magic and Biology, I got into some conversations about how terms were defined which illustrated why its so important to define your terminology as clearly as possible. At the same time, you also have to accept that no matter how clearly you think you've defined a term, there's always room for interpretation on your definition.

One of my favorite books that I would make required reading for any magician is Defining Reality by Edward Schiappa. The reason is because he spends an entire book exploring definitions and how they are used to frame and construct arguments as well as people's perceptions of reality. Combine that with William S. Burroughs perspectives on language and you can develop some powerful approaches to words, language, and magic.

Even a word like evocation has different meanings. Some people associate it with the grimoiric traditions, and others approach it from a psychological perspective. And then someone like me agrees with principles of evocation as they are framed from a more traditional perspective, but I like to experiment with how its done. And since I think terminology necessarily involves explaining how something is done this creates different definitions as well.

I like definitions, because I think of them as magical workings. They embody a current of meaning and perspective that is shared with others, interpreted by them, and reshared. They are discussed, debated, and embodied by the people involved with them. I perceive writing as an integral part of my magical work, which is one of the reasons I write about my work so much. It's as much a part of the magical work I do as any of the other activities associated with the magical work.

Priming the Pump: An Excerpt from Magical Identity

Note from Taylor: This is an appendix in Magical Identity. Thought I'd give a little teaser of what to expect in the book. I hope you enjoy!

In this book I've discussed identity and how it applies to magic. Now I want to present an example of how magic can be applied to identity. One of the biological features of identity is associative activation:

Ideas that have been evoked trigger many other ideas, in a spreading cascade of activity in your brain. The essential feature of this complex set of mental events is coherence. Each element is connected, and each supports and strengthens the others. The word evokes memories, which evoke emotions, which in turn evoke facial expressions and other reactions, such as a general tensing up and an avoidance tendency.  The facial expression and the avoidance motion intensify the feelings to which they are linked, and the feelings in turn reinforce compatible ideas. all this happens quickly and all at once, yielding a self-reinforcing pattern of cognitive, emotional, and physical responses that is both diverse and integrated (Kahneman 2011, P. 51).

Associative activation triggers a flood of ideas. A few of them register with us consciously, but the majority of them aren't consciously thought of, but nonetheless are integrated into our identity. What this means is that we have a variety of associated ideas with a given stimulus that we may not have conscious access to, but nonetheless influence our activities and choices. This is known as a priming effect. For example, if you saw the word EAT and then saw a word fragment SO_P, you are more likely to fill in the blank with U, creating SOUP, than with A, which would would create SOAP (Kahneman 2011). The word eat primes associated ideas and experiences that are evoked by seeing the word and considering it. You might feel a sensation of hunger as you've read the last couple of sentences, and this also is a result of priming. This effect occurs in a variety of ways. Kahneman cites another case study where a group of students were given scrambled sentences, half of which included the words Florida, forgetful, bald, gray, or wrinkle. Once the task was completed, the students were asked to walk to another place to do another task. The scientists observed how they walked and found that people who'd formed sentences using one or more of those walked significantly slower than people who did not (Kahneman 2011). The reason is that they'd been primed by the experiment, and even though they didn't consciously think about it, their identities embodied the associated ideas with the words. Their actions were influenced by the idea.

Priming is used in marketing, both in politics and in business. For instance, if a school wants to improve the chance of getting more funding, having a voting booth at the school will significantly increase the votes in favor of the funding, even from non-parents (Kahneman 2011). The reason is simple. Being surrounded by imagery associated with schools evokes memories and other ideas about education that prompts a desire to improve funding. We see this effect in commercials as well. Watch a fast food commercial and you may feel a sudden hunger pang and craving for that food, even if you'd recently eaten. Even when we consciously think about the fast food, we're still priming ourselves in favor of it to some degree, unless of course you have associations that are unpleasant. The point is that we are primed on a daily basis and don't even realize it. Consciousness allows us to recognize some of the associations, but others are experienced and acted on without consciously considering why. After all, if you're hungry you won't spend much time thinking about why you are hungry. Instead you'll satiate that hunger.

Priming is even used in social media. Facebook ads is a great example of priming at works. The ads you see on Facebook are targeted toward you based on your interests and your friends interests. Additionally if a friend of yours likes the service or product featured in the ad, it's indicated as a way of building further association. You are primed, so that even if you don't click on the ad, it's still may an associative impression with not just your interests but also with the idea that the next time you see or hear from that friend it'll trigger an association with what was advertised.

So how can we apply priming to magical work. We understand that a given idea will trigger an association of ideas, some of which will be integrated into our identity. There are two approaches we can take to this matter. First we can be selective about what we allow to influence us. For example, I don't have cable TV. I've purposely chosen not to in order to save money, but also to limit the exposure to commercials. The result is that I only encounter commercials if I watch a show on Hulu, turn the radio on or see them on a bill board or on the internet. I keep my radio off, limit my access to social media sites and while I enjoy a good show on Hulu, I also tend to ignore the commercials by focusing on something else at the time. Conscious actions can limit associations, if done right. At the same time, I know I'm going to be influenced to some degree and I accept that such an influence will be there. What I try to do is question why I'm feeling hunger for a particular food as opposed to just being hungry. This kind of question can be effective for helping to limit the effects of priming.

The second approach involves actually using priming to prime the pump of your identity and set up associations that are favorable for you and motivate you to do activities that will help you accomplish goals you set for yourself. Recently I acquired a whiteboard to use as a priming tool. It's set up so that I have to look at it when I come into my office and it reminds me of various projects I need to work. It primes the pump because when I see the tasks I need to do it consciously evokes the given task as well as associated ideas and experiences that are relevant to that task. I see it as being a useful stress tool in the sense that it keeps my attention consistently focused on the goals I want to achieve.

You can set your own environment up with similar cues that prime you. For example laying clothes out the night before primes you in the morning when you wake up. The clothes have associations with your professional life and activities and can even evoke associations of whatever you were thinking about when you laid them out. Putting an open recipe book with ingredients nearby can be useful for priming you toward cooking at home. In essence you learn to use priming to remind you of what you want to do, both in terms of actual activities and lifestyle choices. You prime your identity to keep your consciousness on task.

You can also use priming in your magical process. In fact the use of sigils works on the principle of priming. The sigil is associated with the desired result as well as the process that will be used to obtain that result. Every time you see the sigil you are primed toward achieving that result. Similarly if you ritual tools or other props you can create specific associations with those tools that will prime you. The different attributions we associate with tools are essentially primed ideas that prompt action, and we don't have to limit them to magical actions. We can deliberately create mundane actions that we associate with a given tool that prompts follow-up actions on our part to create a path of least resistance for the magic to manifest through.

The deliberate set-up of your environment as well as the crafting of chosen associations is how you turn priming into a magical tool and make your identity into an ally that supports your conscious goals and activities. If we're going to have associations that effect us on an identity level then we should do our best to pick those associations so we can prime the pump and create an embodied identity that enables us to achieve the results we desire and sustain the life we want to live.

What would you want in a class on the process of magic?

One of my projects is developing an online course on the Process of Magic. I've put together some material, and I'm going to get back to work on this project this week, now that the revisions for Magical Identity are finished. I'd like to get some input from readers of this blog. If you were taking a class on the process of Magic from me, what would you want to learn? What areas of magic would you want covered? What types of exercises would you expect out of this class?

If you can take a moment and answer these questions, it would really help me. I want to put together a class that helps people improve their process of magic, as well as personalize it.

Magic and Biology

Mike recently posted some intriguing perspectives on energy work in his blog. He noted the inaccuracy around the language that's used to describe how energy work happens, and where it interacts with the biology of the person. He uses a concept from computer programming called scoping to demonstrate the need to differentiate the definitions being used to discuss energy work. I find myself in agreement with him, which makes me then think about magic and biology, as it pertains to cells and what's really happening with energy work.

Mike notes the following:

So, let’s apply scoping to energy healing. There’s bio::energy, for the normal energy that makes cells operate when there’s no magick going on (ATP, electrical impulses, etc.), and there’s magick::energy, for the energy we use that makes you feel all tingly. And, most importantly, they are different.

It's clear that biological energy isn't the same as magical energy perse, but people do conflate the two, which can create an inaccurate understanding of what is being done when healing or working with your physiology in general. Mike argues that increasing the energy  of a cell using magical energy doesn't seem to work. I agree with him, and I'll explain why further below, but he also notes that you can use magic to kill bacteria, decelerate a specific biological function (which doesn't involve adding energy, but could involve changing specific outputs in a cell) and finally that you can use magic to cancel one type of energy and substitute another type of energy, basically bringing in a different energetic signature. My experiences with healing have provided similar observations, so I feel fairly confident that he and I are on the same page with how energy work actually seems to work.

I made my own response to Mike and noted that part of what I think occultists are fudging or portraying inaccurately is how we communicate with our biology (if we do) and where does energy fit into that communication. Mike responded in agreement, but argued that its not communication but influence. I note this because both he and I would agree that word choice is very important in describing how a magical process ( or any process works).

Why do I use communicate? Well for one thing I'm not ready to assume that an individual cell isn't intelligent. It may not exhibit intelligence as I understand it, but that doesn't mean that it doesn't have intelligence...it just may be a very different type than I know. More importantly however, we have to consider if cells are communicating with each other, and I would argue they are. In both Inner Alchemy and Magical Identity I discuss biophotonic energy, which is an energy that cells emit and seem to use to communicate with each other.

If we go with the process that magic energy can be used to accelerate or decelerate biological processes, we still need to figure exactly how that occurs, and just as importantly we have to ask if the cells have any "say" in how that process is being changed, and if so what kind of say they have. The reason I opt for intelligence when it comes to the cells is that if I'm going to go in and make some changes to my biological structures, I want to work with those structures and I need to be able to communicate with those cells, to get input or if nothing else a stop order when enough energy has been applied and they need to take over with the healing work. From my experiences with working with my body on a cellular level, I'd argue that the magician is not merely influencing a cell, but is communicating with it and that the communication is occurring via the interaction of magical energy and biophotonic energy. It turns out that biophotonic energy can accept a variety of frequencies of energy and since magical energy operates on a frequency it makes sense that communication could occur if biophotonic energy accepts that frequency. If that's the case, then what we're dealing with is communication wherein the cell(s) provide information and even notify us when to stop applying energy in order to let them do what they do.

As a final note I haven't even discussed mitochondria or the metabolism of the cell which could be additional factors to consider when it comes to communication or influence, depending on which route you want to go with. Regardless I think its really important to examine the interaction of magic energy and bio energy if you want to nail down a comprehensive process of magic.