Doubt and its role in your magical work

Jason recently posted a fantastic post about doubt and why it is useful for your magical work. I agree with his perspective that doubt is useful and that we shouldn't automatically accept that just because we've gotten a result that it is the actual result we wanted. I think magicians are afraid to admit to doubt, or to be critical of their magical work. After all, admitting that you're magic didn't quite work out can make you wonder if it's in your head, or if you really know what you are doing. But that's a negative perspective about doubt. Admitting doubt can also help you recognize where you can improve your magical work, can help you be critical of your process, and can help you recognize when the magic hasn't worked the way you wanted it to.

One element of doubt he didn't touch on, which is just as important as acknowledging the doubt you feel about your magical work, or acknowledging when your magic hasn't stacked up the way you like, is the crisis of faith that inevitably comes along. You know, when you doubt that magic even exists, or you doubt whether or not you really feel the connection to what you're working with. And just as I agree with Jason that not enough people post about their failures, I also think not enough people really post about their crisis of faith or how they work through it.

One of the reasons I write in this blog is to actually share my on-going work, and that includes the moments I feel doubt, or an experiment doesn't work out, or to just show my very fallible nature. I do this for a couple reasons. One I do it to keep myself humble and to recognize that regardless of what anyone else may think of me, I am not always successful with magic or life. No one is, but I do like to think I learn as much, if not more from my failures, as my successes...and that leads to the second reason. I have always wanted to provide people with examples of both success and lack thereof in my work. I want my readers to recognize that there is a magical process and that part of that process involves finding what isn't working and acknowledging it and working on it. I don't just do this with my blog, but also my books, because I don't think it's authentic to just present your successes to other people. Not only does it set an unrealistic standard, but it encourages a mentality of one-upmanship instead of genuine collaboration and improvement.

There have been times I've struggled with my beliefs around magic. There have been times I felt disconnected and wondered if what was I doing was really making a difference. And I'm glad I've had those moments, because they present an alternative perspective, but also when the magic works out, it really allows me to see that it's not all in my head, that there is something going on, and that what I need to do is not give up. I need to improve what I'm doing, and use the doubt I feel to give me some perspective, so I can ask hard questions. I agree with Jason that more people should share what isn't working, and what doubts they feel. Yes it can make you feel vulnerable, but it can also be liberating, and help others see that they aren't alone and that magic isn't always a success. But doubt can also help us become better magicians if we are willing to use it as an opportunity.

Cutting across the artificial divide of cultures

I've been reading a book on Tibetan dream yoga and another one on quabalistic practices. What fascinates me the most is that both books discuss dreams and how to work with them in a similar fashion, despite the fact that both authors are from different cultures. As far as I can tell neither author has cited the other and neither seems to be culturally appropriating material from the other. They just seem to be discussing dreams and how to work with dreams in remarkably similar ways. And as I read both books and do the practices in both, I find that I'm getting similar results. So it makes me think, in this case, that the cultural trappings are less important, because the foundational techniques seem to be the same, or at least have enough similarity outside of cultural contexts.

I respect cultural contexts, but I do think that its also possible to encounter techniques that come from multiple cultures and yet have enough similarity that the technique can be understood without the cultural context. In other words, I sometimes think there is an artificial divide created within the context of culture that may bar people from recognizing that a technique can occur in multiple cultures and have similar steps.

With that said, I want to make it clear that I'm not dismissing the concerns about cultural appropriation. These are valid concerns, and when a person learns a technique s/he should be mindful of the culture where it comes from. The cultural context does have some impact on the technique, and your experience of it. For example, while I can understand certain aspects of the Tibetan Yogas of Dream and sleep there are other aspects, cultural ones, I don't get, which does effect how I work with the technique. If I were to learn from a lama directly it might be different, but I suspect even then I'd still only have a partial understanding when it comes to the cultural aspects, because I'm not from that culture.

Is there really an artificial divide? Only in the sense that if you can find a technique that is similar across cultures, then perhaps what you are really dealing with is the technique in and of itself, as opposed to the cultural perspective. Recognizing that can be helpful in learning the technique and also understanding that nothing is so original that it can't be found elsewhere.

Why Evocation isn't the One True Way to do magic

I love it when people make arguments that a particular technique is the one true way that magic works. Or make the argument that the only way something works is through the intercession of spirits. Let me be clear, I do evocations, invocations, and work with spirits, but not all the magic I do involves spirits and I don't always get instructions on what to do or how to do it from spirits. I feel that evocation is much like any other technique of magic. There's a time and place for it and knowing when to use the technique is as much a part of what makes it effective as anything else.

Jason Miller shares his own perspective by arguing that we are spirits too. Much like him, I've never just practiced a Western Esoteric approach to magic. And Eastern practices emphasize the cultivation of one's own spiritual resources and power. But even without that influence, I'd argue that Western magic doesn't entirely support a spirits only approach to magic. A read through William G Gray's Magical Ritual Methods or Franz Bardon's Initiation into Hermetics shows a similar cultivation of one's own spiritual resources, both in relationship to connecting with spirits and in relationship to doing spiritual work that doesn't involve spirits.

I respect the spirits I work with and I'll acknowledge how they have impacted my life at any time. But I also have to acknowledge that I have done a lot of the work and that the work hasn't always involved the intercession of spirits. When its necessary I do work with spirits and magical entities to help me accomplish certain tasks or approach a situation from a perspective that isn't my own. But sometimes its also necessary to do magic drawing on your own experiences and resources. The wise magician recognizes that spirits, inner contacts, entities, etc, are allies who nonetheless expect you to do a lot of the work on your own. S/he also knows that its important to cultivate his/her own power and experiences and apply those to magic without always looking to allies to fix situations.

And to be honest, not all my evocations have involved spirits. Sometimes I've evoked people into my life, or evoked situations. Indeed, I think that evocation as a technique is quite useful, but much like any other technique it can be experimented with and improved upon if a person is willing to test it and see just what s/he can do with it.

There is no one true way to do magic, no one true technique that trumps everything else. And while spirits are powerful and should be respected, so are we. We are spirits manifest as flesh and we have something the spirits don't have. The ability to interact with the world in a much more direct way than the spirits can. In truth, the spirit human relationship is a symbiotic relationship, with both sides relying on each other. When we recognize this, we recognize as well as that what makes magic effective is as much the person as the spirit.

Round 5 of the Process of Magic starts in one week

Round 5 of the Process of Magic class starts on April 3rd, one week from today! This is a class that is appropriate for any magician of any experience level. If you are starting out you will benefit from it by learning the principles of magic, and if you have more experience you'll benefit because the class will help you develop a personalized approach to magic, while also challenging any assumptions you hold about magic. Below is a syllabus for the class and what will be covered:

Lesson 1: An overview of the process of magic

Lesson 2: You and Definitions of Magic

Lesson 3: Results, Change, and their respective roles in magic

Lesson 4: The anatomy of the process of magic

Lesson 5: Culture, Ethics and Ideology

Lesson 6: What isn't essential to the process of magic

Lesson 7: Connection and its role in the magical process

Lesson 8: Intention, Attention, and Magic

Lesson 9: Inhibitory Actions and Magic

Lesson 10: Excitatory Actions and Magic

Lesson 11: Internal Work

Lesson 12: Spiritual allies and the magical process

Lesson 13: Invocation 1

Lesson 14: Invocation 2

Lesson 15: Evocation 1

Lesson 16: Evocation 2

Lesson 17: Divination

Lesson 18: Enchantment

Lesson 19: Astral Projection

Lesson 20: Banishing

Lesson 21: Attunement with the land

Lesson 22: The Role of Limitation in the Process of Magic

Lesson 23: The role of Transformation in the Process of Magic

Lesson 24: The role of Mundane actions in the Process of Magic

If you have questions about what I'll cover or want to sign up, contact me.

Why magic fails and why a process perspective can help

  Nick Farrell recently posted an intriguing article about why magical rituals fail. He'd decided to play devil's advocate and post on Facebook about a magical failure he'd recently had occur and he wanted some input, but he also wanted to explore how people justify failure in magic. He wasn't the only one to weigh in on this topic, but I'll cover what other people said further below. For the moment I want to address what Nick had to say about the topic.

Nick noted that people offered him a few suggestions for why the ritual didn't work. The suggestion I offered was one that involved technical issues: or as Nick put it: "Your ritual was badly written or performed incorrectly". The next explanation was that God (deity of your choice) or your true will or your higher self or the universe forbid it to work. The final explanation was that you blocked yourself on a subconscious level from attaining your goal. Nick noted that this explanation had some validity, but argued that if someone else did the ritual for you, then the ritual should've been successful.

Nick went on to argue that perhaps the reason the working failed is because some possibilities are easier to manifest than others are (I agree with him) and that what might be needed is that you do the ritual multiple times to prime the pump. If it doesn't work the first time, add some more power into the mix (again I agree with him on this point, and have approached magic that way myself on occasion). However while I do agree with his reasoning for why magic fails, I think it's worth exploring in more detail some of the issues he mentioned above.

Like Nick I agree that attributing the failure of magic to a higher being, the universe, your highest self, or your true will is dodging the issue. It's a rather fatalistic perspective that simultaneously allows a magician to avoid taking responsibility or look too closely at the magical process. It's not my responsibility if it doesn't work, so I'll just foist it off on some higher power or my true will or the universe. If such a power is really against you, then perhaps its time to look into why that is the case and take appropriate actions to deal with the situation, instead of allowing it to persist.

I do think your subconscious can work against you, and I'd argue that if you genuinely believe you don't deserve something no amount of enchanting by yourself, or others, or even some higher power will change the fact that some part of you is actively working against what you think you want. Nick argues that other magicians should be able to enchant successfully for something that he wants, but just because they don't have those issues, doesn't mean that his subconscious won't work against the result.

And while Nick argues that the point of magic is supposed to help you overcome these kinds of problems, I think one of the reasons magic fails is because the magician hasn't done the necessary internal work with his/her subconscious to know what s/he truly wants. Why else do people raise their hands and admit that they'll get a result, but then have it only be short term before they are dealing with a similar issue or before it goes away?

The truth is that an unexamined desire is one that is rife for sabotage. The point of overcoming problems is that first you deal with the internal beliefs around the problem and then you do magic because your house is in order. If you don't do that, it doesn't matter if you call on an angel, demon or god, because even if they are trying to help you, you are working against yourself, and that block is powerful enough because it expresses the fundamental connection of your identity and its relationship to the world. Until you change the internal, the external will reflect exactly what you fundamentally believe you deserve. Dean Williams offers an excellent example of why others working magic for you will still fail, and aptly notes that you have to want something more than you fear having it. I personally prefer to work with the fear, and turn it into a resource that actually helps you get what you want, but the point is you need to be in alignment with what you want before you get it.

As an aside, Donald Michael Kraig argues that assigning blame is counter-productive to magical effectiveness. I agree with his points, especially where he notes that taking a positive approach and examining what could be done differently is more useful than assigning fault, but I also think it worthwhile to examine what someone did or didn't do...not to blame, but to understand how what was done didn't work. I mention this here, because if we examine subconscious blocks, what we often find is that they are messages others or we ourselves have assigned. So we need to understand how fault, in and of itself can play a role in why magic isn't working.

There is the first reason that Nick discussed about why a magic working failed: The ritual was poorly written and/or improperly performed. I've always taken a process approach to magic. A process approach examines a given magical act and allows you to analyze why it did or didn't work. By examining magic as a process you explore what exactly is or isn't working. You can even determine if your understanding about a principle of magic was faulty and also determine how to modify the working to make it more successful. The process of magic course that I designed was put together because I recognized that too many magicians don't really understand how magic works. They do it and if it doesn't work they can't explain why it didn't work or modify the working to resolve the issue that caused the magic to not work. It doesn't help that there is one school of thought that argues that you don't need to know how magic works and yet conversely argues that you should be able to share your experiments with other people...how can you share your experiments, your process if you don't know HOW magic works?

The point of exploring the technical issues is that you really do examine all the components of your magical working/ritual and you then determine what was missing from the equation. Maybe it was your subconscious working against you, or maybe you didn't adequately understand how a given technique of magic works, or perhaps you didn't draw on the right resources or maybe you didn't specify when or how the magic should manifest or maybe you need to put more oomph into the magic and do the ritual several times over to build up the necessary momentum to tip matters into your favor. And finally you may not have taken the appropriate mundane actions to help the magic along. Magic doesn't operate in a void and taking action needs to occur on the mundane level as well as the magical level. It creates the path of least resistance. By asking these questions and looking at the answers you can determine why magic has failed and more importantly determine what actions need to be taken.

A real world example: I recently created a wealth entity to help me improve my skills as a sales person and help me to find the right clients. That entity can only help me if I take action. If I stay in my office and just wait for a phone call, the chances of getting a phone call will be very low. However if I go out and do cold calling and network and offer specials on my services, I am creating a path of least resistance for the entity to do its work. I have done all those actions (and more) and in the last three weeks I've either set appointments with promising prospects or had meetings with them and I am in the process of converting them from prospects to clients. My entity and magic in general can only do so much, unless I am willing to also do my part. A solid understanding of the magical process helps you understand why your ritual has failed and more importantly allows you to discover what you need to do to make the magic work. Without that understanding you'll sometimes have success, but you'll also have failures and you'll be left wondering why, without being able to take effective action. Knowing the technical aspects of magic provides you the foundation to work truly effective magic on a consistent basis.

Round 5 of the Process of Magic Course starts April 3rd

On April 3rd, the Round 5 of the Process of Magic class is starting. This is a 24 lesson course, which also includes a free pdf of Creating Magical Entities, and a bi-monthly teleconference where you can ask me questions about the content of the course. Additionally you'll have access to an e mail list that is only available to members of the class to share their own experiences with other students and myself. Not sure if this class is for you? Here's the testimonial from Yutaka Furuki, a magician from Japan, who is currently enrolled in round 4 of the class:

I decided to take this course for I was searching for a way to synthesize various magical influences I have experienced over the years in my magical journey. Now I am in the middle of the course, still doing Lesson 9, but I already have learned far more than what I  expected from a single course. The course material is written in a clear style and there are no vague mystifications often found in magical texts. In the beginning the students are encouraged to examine all the elements of their magical practice. Taylor helps you to fully recognize your own definitions and mechanics of Magic that no other books or any other materials could not succeed to address. Then you will be introduced to ways to examine magical links and basis of altered states of consciousness for successful operations. One of greatest points in this course is you can have benefit from it no matter what your magical background is. It is perfectly designed to focus on core workings of Magic, so any person who has interest in any forms of magical practices will found it to be easily applicable to their own daily practice. This course is not just a correspondence course. You also have live interaction with Taylor. In such process you can share what you have found in your practice with him and people of same interest and you can have feedbacks that will lead you to deeper understanding of Magic. I truly recommend this course to anyone, novices and experts alike.

The cost of this course is $80. If you are interested in learning more about the course, or you have questions about it contact me. This course is part of the Way of the Magician mystery school. I look forward to working with you!

The Value of Challenge in our Spiritual Work

I've lately been re-doing certain exercises and techniques I learned years ago. I'm redoing them because it's been some time since I've done them, and I've challenged myself to do these exercises with more intention and awareness than I likely applied the first time I did them. To my mind, part of what makes spiritual work meaningful, and perhaps work in general, is the challenges we discover during the course of doing it. If your spiritual work isn't challenging you, then its time for a change. When you discover challenge, you are doing it right. You have discovered in challenge those parts of yourself that need to grow. You have encountered a sense of vulnerability, and a realization that you are being called to face up to yourself as well as to the spiritual powers you work with.

My choice to re-do certain exercises is a reflection of my own challenges and how they have changed me. I look book on previous work I've done and I wonder if I couldn't do it better, or if I didn't miss something from before. So I approach a meditation technique a bit wiser perhaps, certainly more experienced, but also with a humbleness because I recognize that I want to challenge myself again to really get into the heart of the technique and embrace it as an opportunity to challenge myself and my spiritual work.

I don't think a person can really grow unless they challenge themselves. It's easy, for example, to read lots of books on magic and spirituality, but simply reading those books won't provide you an in-depth understanding of what you are reading. Indeed, you'll know this when you feel lost...and the only way you will be able to change that is to challenge yourself and DO the work. Embody the work and make it part of your life, something that is meaningful because you actually have made it your own.

Last night I was developing an exercise for the Wealth Magic book and I talked with Kat about the exercise, and asked her what she thought I should include in it. What elements was I missing from this exercise, and what could I do to really integrate those elements and challenge my readers with the exercise? I ask her that question, because I wanted to challenge myself as a writer and how better to do it than to ask the advice of someone who knows me intimately and yet has her own perspectives and experiences. The answers she gave me provided me an opportunity to become a better writer, as well as challenge my readers in their spiritual work. I looked for the meaning that she might find as a test audience, but I also knew that by challenging myself as a writer through getting input from someone else, I could also improve my writing and my connection with my audience. I made the writing my own by challenging myself to be better, instead of simply settling for the status quo.

Your spirituality comes to life when you challenge yourself to make it part of your life. The same is true of writing, art, anything you are interested in. Until you challenge yourself and push yourself to be better, you can't make it your own...and you'll find that sometimes you have challenged yourself and time passes and you need to revisit and redo the challenge, because the experiences you've had, have changed your understanding of what you knew...and you need to rediscover and re-embody that understanding. Challenge yourself and you will do it.

Why Immanion Press is so Important to me

I don't write much about the work I do with Immanion Press on this blog. Indeed, as far as many of you know, I'm just one of its authors. But the truth is I'm not just an author of Immanion Press. I'm also the Managing Non-Fiction editor of Immanion Press. (Cue in the jokes about being a Hair club for men member). For me, Immanion Press is one of the vehicles by which I express my passion for writing and publishing and magic in the world.

My service to Immanion Press is one of the ways I give back to the magical community and is also an offering to the magic itself. I am not paid a salary at Immanion Press. I get a small royalty for books I edit, but I don't get paid for the layout I do, or a lot of the other work I do and I am fine with that. My service to Immanion is a dedication of love to occult writing, occult authors, and to the magic itself. It is done because I want to publish books that I know will likely not see the light of day because other publishers are afraid to touch the books. It is done because I want to empower authors who have had bad experiences with other publishers, and show them that someone has their back. Indeed as I write this I reflect on an email a prospective author sent me on Thursday, telling me how validated she feels to have a publisher interested in her work who will respect her voice, who will edit the book, but not to commoditize it for the mass market. I like hearing that because to me a publisher has two clients: The Authors and the Readers. Too often, imo, most publishers focus on the latter and forget or neglect the former.

Way back in 2003, I had written Pop Culture Magick. I shopped the book to Weiser, New Falcon, and a couple other publishers. In some cases I didn't hear back from the publishers and in other cases, I got a rejection letter. I was told that my book was too niche and controversial. I was told that I shouldn't try to publish it because it wouldn't sell. So during a trip to England, I talked with Storm Constantine, owner of Immanion Press, and to this day a good friend of mine. I showed her my book and even though Immanion Press had originally been intended for Science Fiction and Fantasy books, she saw the potential in my book and agreed to publish it. In 2004, Pop Culture Magick was published and thus we started the non-fiction line of Immanion Press. It strikes me as ironic that NOW bigger publishers want to publish books on pop culture magic. I guess it's no longer so controversial, but in 2003, a decade ago, no one would touch my book. I doubt I'll ever really get the recognition I think is deserved for paving the way, but I know I paved the way. Not just with my books either, but with other books by other authors as well. Of course, I didn't do it alone.

I had help over the years from the authors, from Storm, from Kat, and from other people and I am thankful to all of them to this day, because the nonfiction line for Immanion Press couldn't be what it is without the authors, editors, and volunteers who've offered time, blood, and sweat to make things happen. Immanion Press has always been a team effort, and so really it's that all of us paved the way to one extent or another.

A couple of months after Pop Culture Magic was published, Nick Farrell emailed me and asked if Immanion Press would consider publishing his book Gathering the Magic. It's a book about magical group dynamics and big surprise, none of the bigger publishers wanted to publish it. So I asked Storm about it, and Immanion Press took it on. I was still just an author then, but as more authors found out about us, and discovered that we wanted to publish intermediate to advanced books on magic that were for niche markets and that no book was too controversial for us, Storm asked me if I would be willing to be the managing non-fiction editor. She respected my expertise as an occultist, and the way that I knew the market. I said yes and I began what has been and continues to be one of the most important callings of my life: I publish the books other publishers won't touch because I know there is a market and that those publishers are wrong. They don't get it...how can they, when what they are focused on is really the bottom line? And I get why they are...and they have a place, and the books they publish have a place, but even so, on a certain level they just don't get it, and they never will. They aren't publishing for the same reason and what they publish is for a larger market. They aren't going to publish the controversial books, the risky books because they don't want to alienate that larger market. But the truth is that anything that is published is bound to offend someone. It's not always about hitting the largest market possible. It's about reaching the right market...the right people and meeting their needs even if it isn't an automatic hit. It's about knowing the market, knowing the people, knowing what they want...and knowing that giving it to them does involve some risk, because you can't please everyone...and maybe you shouldn't.

Working at Immanion Press hasn't always been easy. At one point I came very close to leaving, burned out, and fed up with how taken for granted I felt by everyone involved. And being a strong personality, I know I am not always easy to work with and that I've made a few mistakes along the way. But overall, I love the work I do at Immanion Press and over time the process has gotten easier. What people forget sometimes is that Immanion Press is a small press. We don't have a paid staff of editors, publicists, marketers, etc. We run on a tight budget and the people who work for us get paid in royalties. And yet they do it anyway, which I am so thankful for...because they believe in the vision of Immanion Press. They believe that what we are doing is important enough to support it. And despite not having what traditional publishers have, we make it work and we find ways to help our authors out. It's not a perfect system, far from it, and sometimes it doesn't work out as well as it could. But we make it work anyway.

And I am proud of our authors and books. I am proud that I've played a role, however small it is, in helping authors launch their writing career and when I see that one of my authors got a book published by another publisher I feel good about it, because I know that getting published by us helped with that. We publish the controversial books, and we also bring books back into print and what we have available is awesome. We've published books on the subjects that the other publishers won't touch and we've played a role in getting conversations to happen. We've also told the authors that we want them to write in their voices and that we won't sanitize those voices. At the same time, we've insisted on academic standards of in-text citation and quotations, which readers tell me they love because they see it so rarely in the majority of books published on magic and paganism.

At this last Pantheacon, two of my authors, Tony Mierzwicki and Crystal Blanton, told me in their respective ways how much they liked working with Immanion Press. Tony told me how he'd shopped his book Graeco-Egyptian Magic everywhere and was about to self-publish it when he remembered meeting me and decided to see if we'd publish his book. We said yes and he told me how getting his book published opened doors for him. He told me how much he appreciated a free marketing seminar I gave to the authors (and inspired me to start it up again for my authors). And I know that even if he never publishes another book with us, we played a role in his life and in his writing that he'll always remember. And that touched me so profoundly and I was so grateful for his appreciation and recognition of Immanion Press and my role in all of it.

And at one point I was talking with Crystal and she abruptly stopped me and said, with much emotion, "Thank you" several times. And later she told me how much she appreciated my vision for Immanion and she said that she didn't think I knew what an impact I had on her community because of how I'd supported her as an author and as an editor of The Shades of Faith Anthology we published. And she's right I didn't know it, but that weekend gave me a glimpse...and later she acknowledged at a panel my role in the anthology and how I'd recognized I wasn't the right person to edit that anthology, and that I knew I needed to find someone who could do it justice. I was so touched by what she said, so honored that she felt I had contributed to her vision and work.

And I've had other authors on occasions tell me similar things and I have always felt touched. To me that is the biggest payoff. I have helped authors reach their audience. I have respected their voices, their culture, their audience...I have done my job as a publisher and an editor and as a magician...I have believed in them and provided a platform to help them reach others who can believe in them as well.

And I've continued to write my books and place them with Immanion. I'll admit I do find it frustrating when I go to Powells books and don't see my books on the shelves or the Barnes and Nobles because we use print on demand and because we don't take returns. Yet that frustration pales to the joy I feel writing my books my way...knowing my voice will be respected, knowing that the cover of the book will be the cover I pick. And I know I'm reaching my audience. I'm reaching the people who need my work and that is what is really important.

I'm writing a book on Wealth Magic and I flirted with the idea of letting another publisher publish one of my books. I even sent a proposal in and then...I went to a panel held by the publisher and in that panel I heard everything that was an antithesis of my approach to publishing. They wanted trendy, marketable ideas. They wanted books that had cute titles and approached magic in a hip marketable manner that would hit the largest market possible. I left feeling sick to my stomach and I knew that none of my occult books will likely ever be published by a larger publisher. I simply can't imagine emasculating my vision and my words in that way just to make a buck. And I don't feel they will really get my vision or my approach or understand that I know the market better than they may know it. I know I'll write non-occult books (I'm starting one as soon as I finish the wealth magic book) and those books will go to more mainstream publishers, but my spiritual work, the work that touches the heart of the universe and speaks the language of magic...that work needs to be the way it is...not written for a general audience...not written to make a buck, but written to speak to the people who need it...written in my voice, written the way I want it to be written. And yes it means my books will always be with a small publisher. It means that I won't get some of the advantages that some of my other occult authors have. And I can live with that...because even though its a harder road to walk and there is more work on my end as an author, I've already been doing it for ten years, and I like how I feel about myself as a writer and as a magician. I don't say that to pass judgments on other authors. I recognize that many of the other occult authors have had awesome relationships with the publishers they've worked with. I just feel that for me I know where the home of my occult books are...and hopefully always will be. And that's Immanion Press. My press...my publisher and one of my loves. I love Immanion Press. I love what we stand for and I love that I serve the magic with the work I do for the press. That is more important than anything else. I serve the magic.

Some Thoughts on Temporal Pacing

On the way down to Pantheacon, I drove down the 101 along the Oregon Coast. It's a beautiful, beautiful drive, but as I kept driving to where we were going to say for the night, I got to reflecting how my drive was in one sense a journey into the unknown, because I didn't know when I would get to our destination for the night. There was this sense of anticipation, but also a subtle tension of wondering when will we get there. I actually feel the same way when I play a video game for the first time. I don't know how long the game will actually be. I am playing it and heading toward an unknown destination and I won't know the journey, how long the game will take, until I reach the final credits. The same is true with a ritual or technique you learn. The first time is a journey into the unknown, heightened by the factor of time.

Once you driven the route or played the game or done the ritual once, the unknown is changed. It becomes known, partially by your experience of it, but partially because you can also fit it into a temporal pace. You know how long it will take, when you'll be where doing what. You know the time of it and that changes the experience because you have a different sense of where you are and what you are doing. It is simultaneously an experience where some of the unknown is gone, and yet what is known is still an illusion, because what you know is now based on expectation and recognition, which can be misleading.

And there's something to be noted about how time is conceptualized according to distance. We talk about distance in terms of hours traveled, but by the same token, time is also conceptualized by the distance driven. When I reach that spot, I'll know I've spent X amount of time driving. The same even applies to reading a book or playing a game. Whether we realize it or not we use our previous experience as an indicator of how much time is passed, yet again this is misleading, because the sense of time passed is based on your experience of distance traveled, game played, etc, and yet different people can have different experiences of time doing those same activities.

This is only important in the sense that we should never just buy-in to our experiences of life...or the elements that define life, such as time, or space. The experience is subjective and unless we question it and explore it, we run the risk of missing out on the unknown. We take the known for granted and yet what is known is an experience...not the reality.

Book Review: Thinking through the Body by Richard Schusterman

This was an intriguing book that explored the discipline of Somaaesthetics, or the aesthetics of the body. The author discussed the aesthetics in relationship to style, architecture, Japanese Noh theatre, muscle memory, to name just a few of the topics. The book is a dense, academic read, but well worth the effort as it explores the body through a variety of mediums. I found myself thinking about and experiencing my body with new perspectives as a result of reading this book. I'd recommend it if you are interested in developing a better relationship with your body, or want to learn more about this niche academic discipline.

Why Imagination is essential to magical work

 

Kat and I are reading The Miracle Tree by R. J. Stewart. There is a chapter in it, which he devotes to the topic of imagination. I like his definition of imagination, in part because its similar to my own, and acknowledges that imagination is a very real element of magic. I think of imagination as the composite super consciousness of all living beings linked together. He calls that the imagination of the universe which works for me. I think that when a person accesses imagination, s/he is accessing this superconsciousness. I suppose the best evidence of that is found where a person will invent something and someone else who s/he doesn't know will also invent it as well. The imagination works through people to bring forth new visions of reality.

And when a person works with his/her imagination s/he is accessing all the creativity that is available, but also the limitations of what people can conceptualize. At the same time the imagination could also be that place where we meet the spirits, a middle ground that they use to present a face to us, and that we use to discover more about them. I think of the astral plane as a good example of that latter idea. It's an experience which is based in the imagination, imo, and we shape it they way you can shape your imagination, but it's also more than that. Maybe the astral plane is one of the more "physical" representations of imagination.

Whatever you think about imagination, the truth is we use it a lot in magic. Visualization, for instance, is an application of imagination. When you visualize that piece of fruit, smell, taste, touch, and hear it, you are imagining it, which doesn't mean its a fantasy...It's a vivid experience that you have.

Still you might wonder what the difference is between fantasy and imagination. Fantasy is another form of imagination, albeit one usually caught up in specific desires. I think of fantasy as non-applied imagination. It's something you day dream about, but it's not the application of imagination to reality, so much as a desire to escape reality. People flee to fantasy to get away from something or to lose themselves in an experience. Applied imagination, on the other hand, always has some level of practical application involved. If you are writing a business plan for example you are using your imagination to help you visualize what the business will be and then you taking action, which starts the process of manifesting imagination into reality.

Imagination is possibility and what a person does is filter all those possibilities into something concrete and then s/he starts the process of applying it to reality. Imagination is the zero, entropic in a way because until action is taken its just endless possibility, but no reality. But imagination is essential to magical work and life in general because it provides us the forum in which we can visualize a different reality. If you had no imagination, you'd have no incentive or creativity to make change happen.

Here's a link to my latest radio interview from Pagan Propensities.

What's under the Mask?

The other day, in a teleconference call for the Process of Magic class I was asked if I thought a deity represented access to something beyond what it was in and of itself. It was an intriguing question and it prompted me to consider my own perspective/experiences of deities as well as what I've read in various books.

When I work with a spiritual entity of any sort, I recognize it's own existence in and of itself. But I've also noticed that various entities also represent specific functions. This is true not just for deities, but also Angels, Daimons, etc. On the one hand, this can be attributed to the need humans have to label what they deal with and/or be able to explain the usefulness of a particular entity. On the other hand, it could also be true that the particular entity really does represent those particular attributes and has presented itself to people accordingly in order to provide its knowledge to those people.

On a deeper level, however, I also think that any given spiritual entity represents access to something deeper than it, something that is so primal that it may not be easily understood or experienced. Jung's archetype theory applies here. In one sense Loki the trickster is his own entity, and yet in another sense Loki is a facet of a deeper spiritual force that is the trickster on a more primal level. And when we find other entities that have similar characteristics of the trickster, like Coyote, what we see on one level, are the masks of that deeper spiritual force. Coyote and Loki are still their own entities, but they are also representatives of that deeper spiritual force, or masks, if you will that provide a filter for the spiritual force and a face that is understandable to the people who are working or interacting with that energy.

It's also important to recognize that there is a cultural facet attached to the archetype. Even though Loki and Coyote might represent the Trickster, there are culture specific aspects which don't make them swapable for each other. In other words, Coyote will have different cultural characteristics that are suited specifically for the culture where he represents the trickster. However, with the cultural aspect accounted for there is enough similarity in terms of what the trickster does that we can see access to something deeper, something that is underneath the mask. The question is can we understand it?

I think whatever understanding is had occurs at a very primal level. It is something that makes sense, but not in a necessarily rational manner. And when you consider how rational people have become, how analytical they are, the necessity for having a mask is apparent because the mask is for the analytical, rational sides of ourselves that need something to cling to in order to understand and work with that deeper spiritual power.

Constant Change as a factor of magic

  One of the books I'm reading, Hide a Dagger Behind a Smile, explores how Chinese War strategies can be applied to business practices. The author even includes case studies that show how contemporary businesses have applied these practices to deal with competition and customers. It's an intriguing read, and one that got me to think about the element of change and magic, when the author noted that how Western and Eastern cultures approach change is different.

The author argues that Western culture takes a linear approach to change and considers it to be something that occurs between periods of rest. In other words, change occurs as a specific result/reaction and when change isn't needed, everything comes to rest. This is a very linear model and approach to change. Eastern culture, the author argues, takes a non-linear cyclical approach to change, with the recognition that change is always occurring and the idea being that the business ideally has plans in place not merely for the immediate future, but also down the line, with a proactive projection of trends.

Whether the author's claims are true or not (I'm inclined to agree with his assessment of how Eastern and Western cultures approach change) what I found important is that an effective approach to change recognizes that change is always occurring. In the Process of Magic course I actually include change as an element of the process and argue that we need to recognize change as a factor in its own right...not merely the change we want to make happen, but also changes that are occurring outside of our control and as a consequence of doing magic.

Change does occur all the time and the change can include things we for granted. Digestion of food is a change that we might not consider (unless we have an upset stomach or are on a diet). Change only becomes relevant when it effects us, unless we actually choose to proactively make change relevant. I prefer to make change relevant in my businesses and my life, because its something that is there. We change from moment to moment, even if most of the changes are subtle.

When I think about magic and change, what stands out to me is that Western Practical Magic does seem to mostly be done as a reaction to change. A problem crops up in your life and magic is done to manage or solve the problem. A change is caused to manage or solve the change that has occurred. Certainly when I look at my past work, before exposure to internal work, I see practical magic used to handle a problem and get back to a particular desired state of existence. I also recognize with hindsight that such an approach has limited effectiveness because it doesn't factor change in adequately enough to be truly effective.

However the integration of Eastern Meditation practices and magical work has "changed" my approach to magical work, and to change in general. I have slowly but surely become more proactive in how I approach change, and how I plan my life and business. Instead of trying to back to a desired state of status quo, I embrace change as a constant and accept that planning for it is essential in order to leverage practical magic as a meaningful asset for creating the kind of change I want to bring into my life and the world in general.

Looking for change and actively incorporating it into magic, while accepting that there will always be change that I'm not aware of or can't control, has been useful in developing a proactive to handle the latter forms of change (which at least can be anticipated), while also making the former forms of change into a useful tool that aids the magical work I do. Change is a reality of life...one of the few constants that will always be there. I think that factoring it into the magical work you do, and proactively accounting for it is important in order for magic, as a discipline, to evolve.

A couple examples of Wealth Magic in my life

I ask each week for questions people have about magic. I received two questions this week, but they are both good ones. Here's the first one: Since you're working on a new book on the subject of Wealth Magic, do you have any examples of works of wealth magic you've done in the past that have returned positive results?

I'm going to share two examples, both of which will appear in the forthcoming book. The first example is a recent working I participated in. I was asked to create a sigil for a sigil game on a Facebook group. I actually created five sigils and linked them together. The people involved in the experiment agreed to charge and fire the sigils in their own unique way. I chose to let them do the charging, though I also saved the original sigils to do a firing of my own. The actual sigil game got extended an extra month which told me the sigils were already working, because one of my desires was for the game to be extended long enough to get enough people to charge it and fire the sigils.

The sigils were designed to provide benefits to the people charging and firing them, most notably in areas of their lives where they needed changes in identity or needed to do internal work. And for me the focus of the sigils was on bringing some wealth to my life in terms of income and in providing information that would suggest a way to help me grow my business more effectively than had occurred to date. There was also one other purpose, which I'm not going to reveal at this time, but I'll know in the near future if matters have turned in my favor and I'll share it then. I fired the sigils a couple weeks ago.

People who participated in the game reported working on aspects of their identity where they needed to work on them, and noted that they felt a push to change those aspects of themselves. On my end, several speaking gigs were lined up, which turned into some extra work, but also provided me the information I needed to tweak my business model. I have a much better idea of my target clientele as a result and I'm already starting to network at meetings which will connect me to those people.

The second example involves the creation of a series of drawings that have been used to evoke planetary energy into my life for the purposes of wealth. I worked with the planetary energies and received a personalized symbol for each planet. I then created drawings for each symbol and used the drawings to evoke the energy of the planets. I actually switch the drawings on different days, to create a specific current of planetary energy for a day or a period of time that influences the business activities I'm doing. I've noticed that the character of a given day and the interactions I have seem to be impacted by the switching of one planetary energy for another. It's an on-going experiment. Those are a couple examples, but there's more in the book and you can also find an example of two in Manifesting Prosperity.

The second question was: What are the practical differences between NLP, Scientology, and Magick?

I can't speak in regards to Scientology, having never read or gotten into that particular system ( and with no desire to either). As for practical differences between NLP and magic...What I understand of NLP indicates to me a system that is used to alter behavior in people, specifically to get other people to alter their behavior as a result of NLP techniques you use to induce specific changes. A lot of it is linguistic and body language based, with some psychology applied. Magic, while it can focus on behavioral change, also involves working with spirits and other forces to induce practical changes in a person and his/her environment. I see magic as an activity that is more focused on inducing changes with a person and a person's relationship to others and the world, as opposed to inducing behavioral changes as occurs with NLP.

Book Review: The Complete Book of Demonolatry by S. Connolly

In this book, the author presents the foundations of demonolatry and explains how the magical system/religion works as well as how to work with the demons. The book covers a variety of topics including holidays, funerals, weddings, and other rituals. I found this book useful as a reference guide, particularly if you want to work in the demonolatric tradition. Some lessons are also included which can be helpful for learning the practices involved. At the same time, this is a book, and while its useful as an introduction to demonolatry, practitioners who want to learn more about this tradition will need to find other demonolaters to work with. I do recommend reading this book. It will provide a firm foundation for learning about demonolatry.

The continued segregation of the occult from the pagan community

Over on the Wild Hunt, Jason wrote a post recently about the fact that the book industry Study Group has recently moved some of the books that are considered Paganism/Wicca from the Occult/New Age section over to the Religion section. He sees this as a good thing, and I would agree, if it wasn't for the following:

Throughout those years I remember often voicing a common complaint: “Why are books about Pagan religions shelved next to crystal healing and channeled hidden masters instead of in the religion section where they belong.” I felt, as many others did, that it created a two-tiered hierarchy: “real” religions like Christianity, Judaism, and Islam, and those religions relegated to what was once known as the “occult” section.

I'd ask why is there an assumption that crystal healing and channeling hidden masters couldn't be consider a form of religion in its own right, or at the least part of the religious practices? Or perhaps also why the occult is so stigmatized and seen as a bad thing that hurts paganism, especially given many of the religious and spiritual practices are occult oriented? Isn't the occult a real "religion"?

Now I'll admit that I don't consider what I practice to really be a religion, but at the same time I wouldn't mind seeing occult books given a bit more respect in general...and my concern is that while books that are considered overtly Pagan or Wicca will now be labeled as a religion, other books will continue to be relegated to a label that is less than flattering, and will also provide further fuel for what I think of as the segregation of magic from Paganism. It seems to me that occult/magic practices are considered the bastard child of Paganism, something to be dusted under the rug because it hurts the image of Paganism as more of a mainstream religion. Yet I'd argue that those very practices define the spiritual work and that the various books on Paganism and Wicca that reference magic and the occult shouldn't suddenly be removed from a section, unless you are going to remove all the books found in that section, or at least categorize them more effectively.

My question is: Why is there such an emphasis on removing the occult from Paganism? I think its because Paganism is making some strides and getting some good recognition and the last thing the people, working on making Paganism more mainstream and acceptable, want is  to be associated with magic and the occult. But when we remove magic from the picture we are removing something essential and while Paganism may look more acceptable, denying its roots, and looking down on certain practices just creates a rift that does more to hurt the community than actually help it. We shouldn't strive so hard for acceptance if we aren't willing to ask that everything we do be accepted, as opposed to only the parts that are considered "safe"

Answers to Questions 1-17-13

This week I only got a couple questions, but they were interesting ones. One question that was asked was if you try to sublimate negative possibilities via lucid dreams, you also risk losing positive situations attached to the negative possibility. Is there a way to keep the positive possibility while getting rid of the negative situation? I'll admit that I don't use lucid dreaming for this kind of work, but I do have a process I use where I create a field of probabilities, with one in particular representing the possibility I want to manifest into my life. Instead of choosing to experience the negative possibilities, I remove them from the field of probability by turning them into potential energy that feeds into the one possibility I want to manifest. That possibility contains what I want to manifest, which can include all those good situations. I figure I'm not missing anything if I'm creating the reality I want to live in as opposed to avoiding realities I don't want to live in.

The next question: What are your thoughts on materializing aura into tangible forms (also known as flaring energy constructs)?

I'd call this a glamour, because that's what I think when I've done energy manipulation along those lines. I'd never heard of the term flaring before the question was asked, but it essentially involves causing a visible materialization of subtle energy. Whenever I do a professional speaking engagement, I manipulate my aura to actually light up and also to draw people toward me, what I call a glamour. So I think it is possible. I think it has limited uses, and I'll admit I mainly use it for the public speaking because it works great to help create an environment where people are engaged in the talk. I've never really seen the point of doing anything else with it, because there's not much else you can do with it.

The Final Question: I'd be interested in hearing of your experiences (if any) with the aggressive sceptic types. Any bullying/ridicule?

I've actually had this experience with people in the Occult and Pagan community, as well as the occasional skeptic. In regards to the experiences in the Occult and Pagan communities, its mainly been around my choice to integrate pop culture into magic. Thankfully it's slackened off for the most part and nowadays people seem more interested in the topic and applying it to their spiritual work. How I dealt them was to write a couple books on the topic and keep doing my own thing.

And once in a while I've gotten a visit from an aggressive skeptic. Earlier this summer I had such a person making a pest of himself. He wanted me to prove that magic (the sword and sorcery kind of magic) existed. Sad to say I let him down because I don't believe in the sword and sorcery kind of magic myself (but if I could throw a fireball, you better believe I would). With those types you're dealing with people who have a preconceived idea of how they think magic should work. They've bought into the Hollywood version of magic and they desperately want it to be real because they feel powerless. They take that feeling of powerlessness out on people by becoming cyber bullies. In that case I simply addressed the question after ignoring him wasn't working and off he went. It probably also helped that I banned him and found ways to cut down on his ability to contact me. I didn't want to waste anymore time or energy on the person than I had to.

In my experience you can't put too much energy toward the skeptics. They want proof, but they aren't willing to do the work themselves to discover that proof. You're better off ignoring them or letting them see the hard truth...that the magic they want doesn't exist. Real magic isn't parlor tricks, after all.

Do you have a question you want to ask?

Feng Shui and Movement

At the last magical experiments potluck, one of my friends presented on Feng Shui. She'd just gotten her certification in Feng Shui and she shared what she learned with us. I found it fascinating and I'm going to pick up some books and possibly even take a course or two as I think it could be applicable to my spiritual work, especially with movement. I've always noticed that when I clean my home or we move furniture around that the energy also gets moved. The personality of the home changes, and even the way the energy moves through the house also changes. In fact, one of the suggestions my friend made was that I should change the position of my desk in my office. Originally it was set up so that my desk was facing the window and my back was turned to the door. According to Feng Shui this actually hurts the flow of energy toward your business because you are essentially indicating that you don't want more business. It makes sense in a way and I figured it didn't hurt to move the desk. So I moved it so that now it faces my closet, while still giving me a view of the window and the door. I don't yet how it'll affect my business, but I have noticed a change in the energy of the room and I actually like the current set up better.

When I look at movement as an elemental force one of the things I consider is how I move through an environment. Movement is as much about what you can't move through or around as it is about the actual movement that occurs. I've changed my desk so I sit differently, have a different view and there's a bit more space in the room. I swivel my chair around to reach for things on a shelf and everything is in easier reach than it was previously. If nothing else has changed, how I relate to the room and the various tasks I do in the room has changed. While there's nothing overtly magical about that, it is fascinating because it makes me think about how set up and design influence movement, both the physical and spiritual movement that a person does in a given space.

If you've read Magical Identity, you know that a lot of my interest in magic has shifted toward exploring magic as an ontological activity. My interest in movement is part of the next step of that exploration as I see it as an essential part of an ontology of magic.

Why I think of myself as spiritual

I couldn't resist including the above picture for this post, just because it is a good question and I see this meme done a lot. It's a good example of pop culture magic actually, but that's a different topic altogether. To answer his question however, I'd say I'm not cherry picking the parts of religion I like, but rather creating my own spiritual identity and practice which doesn't necessarily involve a conventional approach, which is what I think of when I think about religion. The actual impetus for this post came from this post on the Wild Hunt Blog where Jason Pitzl-Waters discusses how he thinks that "more and more people are finding Paganism not as discrete religions, but as a part of an open-sourced kit to build an individualized belief system or practice." On the other hand, Star Foster explains why she's dropped the label Pagan, and I see her reason for dropping the label as being similar to what Jason writes about in his blog. This response from Jason Mankey argues that as long as gods are in the occasion you can't run from the label Pagan. I don't agree with his take on that as I'll explain further below.

I think of myself as a spiritual, but not religious person. I also think of myself as a magician as opposed to a Pagan. I also recognize that in one sense the word pagan is a meta term that is applied to a variety of people who have similar interests, which can include polytheism, Heathenism, Occultism, as well as Paganism. However, much like Star I don't necessarily feel that the label Pagan applies to what I do. And yes I work with more than one deity, but even that as a criteria for being a pagan is suspect. And I don't feel that the practice of magic makes a person automatically a pagan either, especially given that many Pagans have argued that magic isn't an essential part of pagan beliefs. To my mind when that distinction was made, that told me I wasn't a pagan, because to me magic isn't optional and never will be.

If, according to Jason Pitzl-Waters, Paganism is an open source kit to develop personalized belief systems and practices I do wonder why certain segments of Paganism seem to be so intolerant toward the development of such systems and practices. And I have witnessed that intolerance first hand, having been told that what I'm doing is fluffy and not really paganism (which suits me fine). I get why Jason wants to fold all that under the umbrella of Pagan, but I suspect many Pagans would disagree with his assessment and would argue that there is a distinct difference between what is a Pagan belief system and what is an individualized system of spiritual practice and belief.

And aside from that point, there are spiritual paths that might be identified as Pagan, except for the fact that the people who practice those spiritual practices don't think of themselves as Pagans. Heathenism comes to mind, for example. Heathens, as I understand it, don't typically identify themselves as Pagans and don't want to be identified as Pagans. They do worship and work with deities, but that doesn't make them Pagan. I'd argue that what makes anyone Pagan or not is the person's choice to identify as such. If I choose to call myself pagan, then I might be considered pagan, especially if I practice a religious path that is considered Pagan.

I'd argue that Paganism is more of a religious movement than a spiritual movement. There are many Pagan religions, but I don't think that because someone is spiritual it automatically makes them pagan. Certainly the quote from Pink that Jason cites doesn't support that she views herself as Pagan, so much as she found Paganism to be a source of inspiration for her own spiritual work.

As I mentioned above the word pagan is a meta label. It's applied to anyone who practices non-monotheistic religious practices and spirituality as a way of describing those practices. And in that sense, I do embrace the word pagan, because it is a meta label that encompasses what I practice. But as a label of religious practices, I don't see myself as a Pagan. And many other people don't as well. The meta label is convenient, but also creates an illusion about Paganism that isn't accurate in the way that some people might like it to be. Just because my spirituality happens to include practices that could be perceived as Pagan doesn't necessarily mean the label fits. What determines if the label fits is the person's choice to identify as such.

At this point a person might say, "Fine and well Taylor, but then why do people like you use the word Pagan at all?" And the answer is that Pagan, as a meta-label, has become so embedded in our culture and in how many people describe their spiritual practices that choosing to come up with something else is not easy. And lets be honest here...while the word Pagan has stigma attached to it, the word occult or magic has a lot more stigma attached to it. And speaking as a writer, when I write books I am writing for an audience that includes people who identify their spiritual working and practice as Paganism. They aren't my sole audience, but they are a significant audience and what I'm writing about can be applied to their spiritual practices, if they choose to do so. There's also something to be said for encountering people that you can share a spiritual practice with. Where do you find those people? How do you determine if those people possibly share similar values or beliefs? The meta label of Pagan is how people answer those questions.  That's why I use the word Pagan. I don't perceive my spiritual practice as being that of a Pagan, but I do recognize that elements of it can be attributed to Paganism, and that I can find kindred spirits using that same meta label because it fits, however loosely, to what they practice.

On a Different Note...

I thought I'd share a link to Justin Moore's blog. He's doing some interesting work with the elemental balancing ritual. What I like the best about it is that he's making it his own.

Book Review: Cupid's Poisoned Arrow by Marnia Robinson

This book is an intriguing read that explores the physiology behind sex and orgasms, and makes the argument for having sex without orgasm as a way of creating stability in a relationship. The author does a good job of exploring the physiology and cites some interesting research to show how orgasm impacts the behavior of people. She also does a good job of introducing Karezza as an alternate sex technique that people can use to avoid having orgasm. Perhaps what I liked best about this book is the exploration of bonding behaviors and how those bonding behaviors can be used to create stronger relationships. The suggestions she makes demonstrates that bonding behavior can offset dysfunctional behavior and actually help people communicate better.

However, there's also some flaws in this book. Some of the anecdotes that she uses are a bit extreme, and I question whether sex via orgasm was the sole problem. At times the author comes off as a closet homophobe and also views activities such as BDSM as being unnatural. And while the author does cite some interesting research about the effect of orgasms, she doesn't explore how bonding behaviors could impact the downside of orgasm, nor does she explore the cultural issues around bonding behavior, and why those cultural issues might contribute to some of the dysfunctions.

It's an intriguing book and it makes thought provoking arguments about the effect of orgasm on the physiology of the brain, but there's also a lot she doesn't explore, and without that exploration it makes it hard to determine just how accurate her information is.

Answers to Questions of the Week 1-10-13

Each week I ask people to share with me questions they have about magic. I then answer those questions in my blog. The first question that was asked was: Have you ever practice some Draconian magic? Can you recommend any book on the subject?

I asked for some clarification on this practice and the person mentioned that's she'd done Draconian magic through the Order of Apep. I'll admit I've never heard of that order. I would say the closest I've come to doing Draconian Magic involves a weekly offering I make to the spirit of the Dragon. Every few weeks I also do a full invocation of Dragon, which is part of the offering. I feel a close connect to draconic energy, perhaps due to the fact that I was born in the year of the Dragon according to Eastern Astrology. I can't recommend any books on the matter.

Are psychedelics a legitimate tool? was the second question. I'll point the person to my post from last week, which sums up my thoughts on psychodelics.

Are runes still good to use as sigils or for creating sigils or should I use a different alphabet character or self created sigil for use? was the next question.

You can use runes for sigils, though I think one disadvantage is that you are already dealing with cultural and spiritual meanings associated with the runes. However you could change how the runes appear or combine them and create a new symbol altogether. I sometimes takes letters from the English alphabet and connect them to each other and the resultant symbol works.

Do you think enochian magic is "real" or just someone else's godforms?

I think its real enough for the people who practice it. I've done a bit of research into it, but I see it as just another system of ceremonial magic, complete with a set of entities to interact with.

What do you think of psychology and, other mind sciences, being applied to magic?

I'm of a mixed mind about it. I think there is value to applying psychology to magic, as well as any other mind sciences, but I also think there's a tendency, thanks in large part to Crowley and chaos magic, to write off magic as just being a psychological phenomenon, or "All in your head" as some people like to put it. I've had too many experiences to write magic off as a purely psychological experience and I think that portraying magic as just a psychological phenomenon dilutes the value of a spiritual experience and closes the person's mind to other possibilities.

I do apply psychological concepts to magical work and I've found it useful to do so, but my application is less about trying to describe magic as it relates to psychology and more about integrating psychological techniques to make my magical work more effective.

Round 4 of the Process of Magic starts next week!

Round 4 of the Process of Magic Class starts on January 16th. The Process of Magic class is a correspondence course that has 24 lessons. It is a class that has something to offer for the experienced magician as well as the neophyte. You will learn how to examine your magical work through the lens of process, deconstruct magical workings, and develop your personalized definition and magical practice.

Here is a testimonial from one of the attendees of the course:

Taylor Ellwood’s approach to magic looks at your life, looks at what you want to change and then uses your magic to improve the situation. If it does not work, improve your magic! Magic is a creative process that ties intimately into our lives and changes not only an outward situation but the magician itself.

In the beginning you will take a look at that process, something I have never seen discussed before. After that Taylor Ellwood supplies a large tool box for magical work. It ranges from creative techniques like using cut-ups to the creation of magical entities tailor-made for the magician’s needs. There are a lot of potential magical helpers on your way, gods and demons alike, and you will learn how to establish a healthy relationship with such beings that is mutually benefiting to you and them.

In no time you are doing magic that improves your life instead of reading about magic or pondering about what magic could do for you if only you could find the time to actually start practicing it. I can recommend this course for everyone who would like to become the active shaper of his or her live again.

From Wolf Kaminski

If you would like to learn more about the class or take the class contact me.

Is magic inherently moral?

 

The other day I got into a conversation about magic and morality. I mentioned that one of the systems of magic I'd learned was chaos magic and the person mentioned that s/he had heard that chaos magic didn't have a system of morals attached to it, which is accurate, but as I pointed out to her, it's how a person chooses to use magic that matters. I don't think there's a given moral force that polices magic, nor do I think a person gets 3 times the outcome of what s/he chooses to do.

Magic isn't an inherently moral force. It is something that anyone can work with, and there are limitations to what a person can do with it, but those limitations have more to do with the laws of this universe than any moral polarity. Any such moral polarity is human made, derived more as a statement of the values of the person as well as his/her culture. Each person must decide what his/her own morals are, both in terms of magical work, and mundane actions.

When we ascribe morality to a system or practice, we need to do it carefully and question the underlying values. Even if it seems like a "good" morality, there is always human agency behind the assumption of that morality and its application to other people's actions. When we recognize this we can look carefully at whether or not we should take on the morals of a given spirituality and/or determine if we should apply our own instead.

Naturally there are consequences for what a person chooses to do. Each person has to decide if the consequences are worth the desired result, but just as importantly we need to decide if the moral codes we ascribe to are ones we really agree with or ones we hold to reflexively because others have told us to. The latter choice is a disservice to ourselves, and ironically an amoral choice, for we are ducking out of our responsibility to determine for ourselves what our morality really should be, as well as how it should inform our actions.