Invocation and the process of magic

Traditional invocation is a technique magicians use to connect with entities. Invocation involves allowing the entity to access your consciousness and take partial or full control of your body.  Invocation is done for a variety of reasons, as follows: Information: Invoking an entity can give a person access to the entity's knowledge, though usually the entity will want something in return. Since invocation is the easiest way to pass information along, what the entity usually wants is the opportunity to enjoy some time in the person's body, having experiences it might not normally have. The magician will share consciousness with the entity, allowing it a taste ofh is/her experiences. It will provide the information in return, so that the magician has access to it when needed. This type of invocation could be considered a form of divination, though usually it's for very specific information the magician wants.

Possession: Sometimes an entity will be invoked in order to give it possession of the invoker's body. For example, in voudon, the invoker will allow the loa to fully take over his/her body. This type of possession isn't limited to just voudoun, but you are less likely to encounter in other traditions. With this type of invocation, it is very important that the magician has other people on hand, both to keep his/her body safe, and to keep an eye on what the entity is doing, while also recording any information it offers.  When the person is possessed s/he will move differently than normal, may talk in a different language, and otherwise will act like the entity. The entity will use the possession to express itself, not just in language, but in movement, and in whatever other ways it can, in order to convey its message to other people.

Healing: An entity can be invoked to help in a healing ritual. The magician will invoke such an entity when s/he wants to heal someone and wants to draw on resources the entity can offer to help with the healing. The benefit of invoking an entity is that it can help guide you as you're doing your healing work on the person. You can also invoke an entity when you want to ask it to heal you. This can be useful, because the entity is drawing on its own energy, as opposed to drawing on the impaired resources of the body.

Worship: In a religious context, an entity is invoked as a way to worship it. The person who invokes it doesn't allow it full possession, but will channel it, so that the worshippers can interact with the entity. The ritual that's performed to invoke the entity is part of the worship process.

Non-Traditional Invocation

I mentioned traditional invocation, which implies that there is non-traditional invocation, and in fact there is. I developed non-traditional techniques, which I've discussed in full in Multi-Media Magic, when I realized that invocation is a two way street. In other words, if I can invoke an entity into me, it stands to reason that I can also invoke myself into the entity. Pathworking, which is a type of meditation, where a person creates a virtual reality, can actually be used for that purpose if you're working with an entity. Invocation works on a principle of identification. In order to successfully invoke an entity, the magician needs to identify with the entity, and through that identification provide a pathway that it can use to access the body, mind, and spirit of the magician. But this same pathway and identification can also be used to invoke yourself into the entity. It's a matter of being able to understand it enough to access its consciousness. I've found this type of invocation most useful for obtaining information from the entity, but it can also be useful in a situation where you want to do an exchange of essence with the entity. By being able to access the entity in its native environment, you can get a better handle on the essence it provides you, in return for what you give to it.

You can also invoke yourself into a person. Since invocation is based on connection, if you can connect with the person, you can invoke yourself into him/her. I've invoked myself into people to help them unblock or heal themselves. I've also this practice as a way of aligning with other people when we do long distance rituals. This kind of invocation should only be done with the permission of the person you are invoking yourself into. It's important to remember that you will be getting access to that person's emotions, memories, etc., but that person will also be getting access to you and could just as easily invoke him/herself into you. I think it's ideal to use this kind of working to help someone work through an issue or to synchronize people before doing a major magical working.

Am I missing anything? Would you add anything else about invocation?

Explore related entries in the Library

• Storm Writing Invocation
• Salt and Earth Grounding After Tower Invocation
• Lightning Rod Invocation
• Daemonic Tower Invocation of Rebirth

A Space and Time poem

The aligning of space and timeinto each other as separate elements yet conjoined by human perception as one element

In sacred space I move to the mysteries of time that show me paths to navigate from one space to the next

Each space is a node that represents person, place, or event Each strand of time is a movement a tempo, a change to the status quo

Time is the change of movements Space is the grounding of place The perception of time is the awareness of movement in your life taking you somewhen and somewhere

Sacred space is dilation of time to a slow crawl that space my be savored that energy is raised that specific change is programmed into the pacing of time that then moves back to its usual speed moving us to our next space.

Book Review: The Anthropology of Magic (Affiliate Link) by Susan Greenwood

This is one of the better academic texts on magic out there. The author draws both on academic texts and her own experiences as a magic practitioner to knowledgeably discuss magic and how it is treated in the Anthropological field, while successfully arguing that magic represents a different, but equally valid way of understanding the world. If I have one complaint its that the author doesn't draw on actual occult texts. However she does interview magic practitioners and shares her own experiences as well. This is a good book to have, whether you're an academic or an occultist.

4.5 out of 5

Some observations about on Religion and business

In my other business I go to a lot of networking meetings and it's always interesting to observe the intersection between religion and business. At a recent meeting, a person brought up that he was making Christian movies, which most everyone there seemed fine with, and in other meetings I've heard other people mention the intersection of business and Christianity as a matter of fact kind of reality for them. At the same time, I've also seen the intersection of new age beliefs in business as well, with people talking about mindful awareness and conscious intent or discussing their healing practice and how they use energy work. It seems to me that there is this interesting place where business and spirituality or religion come in side by side. At the same time, I'd have to admit that unless people asked I never volunteer information about my own beliefs or spiritual practices. It's not really anyone else's business and more importantly it's not relevant to my other business. I favor a partitioned existence when it comes to my different businesses. What I do with one business has little to do with what I do for another business, so it isn't important overall. But I also realize that because my beliefs aren't necessarily accepted by the mainstream that I also don't have the same comfort or freedom to express my beliefs that a Christian has. I could couch my phrases in new age terminology, which is a bit more acceptable, or I could use NLP as a descriptor of techniques, but being able to mention my beliefs, or spiritual practices at a business networking event is just asking for problems. Christians, on the other, can discuss their religion with impunity at such meetings. They are the dominant religion, so its perfectly acceptable for them to speak up and while it might make a few people uncomfortable, it won't be something people comment on, unless it gets excessive.

Personally, I don't think religion and business should mix anymore than government and religion should mix. It's best to just keep it separate...so that's what I do. It works overall, and I've never had anyone ask about my beliefs. And if they do ask, I'll be honest, because it's not like they couldn't find out anyway...all they have to do is a google search and there my beliefs are. But I never volunteer, and so it never comes up.

Another application on Space/Time Tarot work

At the Magical Experiments potluck, I shared the dual deck system with the other people, and did several readings. One reading was a birthday reading and it showed some influences the person needed to be aware of that could be problematic. Since I mentioned that these readings can be enchantments, one suggestion was made by Jaymi Elford that the actual direction that nodes faced in could be manipulated in a divination reading, making it into an enchantment, to help a person make changes in his/her life. Good idea. The elemental hexagon deck has six points and the way it's set up is that you have two sides that face to the left and right. Those side are open currents, that allow the influence of that node to flow into a person's life. If a person wants to change the flow of that influence, they change the direction the node faces, so that a point faces the connector. This shuts off the flow of influence that's going toward the person. Obviously, with such a reading a person will need to make changes in his/her life, but this act can start the necessary impetus in the subconscious of the person, planting that seed for change that removes the negative influence from your life. It's another way to use the dual deck system, and what makes it so effective is that by having one set represent connectors and one set represent influences, places, people, etc., you can effectively use the system to change those influences in your life.

The six core techniques of magic

There are six essential techniques that a magician utilizes when doing magic. Although we might come up with a variety of derivatives of these techniques, from my own observations it seems that all derivations ultimately boil down to these six essential techniques. Here is an overview of each technique: Invocation: This is an act that involves drawing an entity or person's consciousness into your own for either partial or full possession. The benefit of doing this can be to obtain information, achieve union with an entity, or as part of an offering ritual to the entity. I've experimented with the process of invoking one's self into an entity or person, because I've found that invocation is a two-way street. Invoking yourself into someone else can used to help that person work through a trauma, though it can also be used for less ethical purposes[1].

Evocation: This is an act which involves evoking the entity (or person) into the environment around you. Evocation can also be used to evoke emotional forces or behaviors so that you can work with them in an external environment. Evocation is typically used when you want to manifest a specific possibility and need help from an entity to accomplish the task.

Divination: If you want to obtain information, divination is technique that can be used. It typically involves using Tarot, runes, ogam, or some other kind of symbol set that is randomly shuffled or mixed before he person draws and then places the cards, runes, ogam, etc into specific patterns. The cards, runes, ogam are read in order to obtain the information that is desired. There are also other techniques of divination, that rely on entheogens or other forms of hyper stimulation in order to create visions the person can then interpret.

Enchantment: An enchantment is an act of magic that is directly done by the magician to bring a specific possibility into reality. The magician directly applies magical force in order to make the possibility into a reality.

Banishing: Banishing is used by the magician to ground and center him/herself, while cleaning the space of any lingering magical energies. Banishing can also be used as part of daily practices to help focus the mind and will of the magician.

Astral projection: Astral projection is where the magician projects his/her spirit or mind into the astral planes. The magician will do this in order to do a magical working on those planes or to access resources that wouldn't be found here. My personal take on the astral planes is that it's partially derived from our imagination and is where we can directly interact with imaginary time in order to find possibilities that we'd like to bring back with us to reality.

Are there any other core techniques you would and if so what?

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[1] See Inner Alchemy and Multi-Media Magic for more information on invoking yourself into an entity or person.

Using the dual Deck system for enchantments

While I find using Tarot for divination useful, I typically use it for enchantment purposes. My latest experiment with the dual deck system involved doing an enchantment for a specific situation. If you go to the Facebook page for magical experiments, you can see a picture of the latest dual deck working, which is the enchantment I did. Here's a link to a close up of the photo as well. The core issue of the reading is at the bottom of the picture. There are two arms to the reading as well. The left hand arm represents the enchantment to control and mitigate negative influences that would effect the enchantment adversely. The right arm represents the desired outcome as well as specific node points and influence factors that will be drawn on in order to make the desired result manifest into reality. The three nodal points that spread out from the right arm, are the specific spheres of influence to be drawn on, with the connectors representing the best possible avenues to manifest those influences into the actual desired result.

Not all enchantments would need to be conducted this way, but for this instance it has been useful to approach it with an eye toward mitigating undesired influences. The dual deck system is useful because it provides visual symbols that can be manipulated physically, which the person can use to also manipulate possibilities in imaginary time. The cards provide an interface for the possibilities to manifest from, while making sense to the person doing the action, because the conceptualization of the possibilities is mediated through the cards and the maneuvering of them into specific spaces.

Intuition is also a useful component for this process, as a way of accessing imaginary time. Intuition is used in the placement of each nodal point as well as in the placement of the best connector for each nodal point. On the imaginary time level, intuition is used to match the possibilities to the nodal points and connectors, and help the person establish a meaningful connection between the reading and the events the person is influencing via the enchantment of the reading.

It's useful, with enchantment, to recognize that what is being worked with is the placement of a specific possibility into an existing system, in order to turn that possibility into reality and make it an inherent part of the system. Each nodal point represents a specific conceptual space within the system. The connectors (in this case) represent emotional states of being that are key influences for realizing the impact of the conceptual spaces on the desired result. Since we want the positive conceptual spaces to have maximum impact, in order to ensure that the desired result becomes reality, we need to use connectors that will embody the path of least resistance and maximum empowerment of the desired result.

Further experimentation to come...as a note this is a system partially derived from Calyxa Omphalos's work with dual deck tarot readings, and partially derived from ongoing work with using Tarot for enchantment purposes.

Further experimentation with two tarot decks

I've been continuing to experiment with two tarot decks and have found each reading to be useful. The primary deck is what I would call node cards. They represent specific people, events, issues, etc. The secondary deck is the connector cards and represent what connects the node cards to each as well as influences acting on the nodes. In cases where a connector card only connects to one node, it indicates either there isn't enough information or that the person hasn't done enough to get information.

From an enchantment perspective, I think the dual deck has potential as well. I'd use the connectors as specific influences to make a desired outcome for a specific node come into reality, while also using all of the nodes to support the outcome that was being created through the dual deck reading. That's the next experiment I'll be working on.

I find that using two decks in synch with each other is an interesting exercise because of the information that can be derived from using two sets of cards. It's an interesting approach to making meaning of the reading, because both sets of cards need to have some relevance to each other, but a lot of that relevance is derived from the reader or other people involved. What makes a connector have the influence it has, and why is that particular outcome shown? It's a system I recommend experimenting with for the sake of seeing what it'll show you. then compare to a reading done with just one deck and see if there's a difference. I've noticed more information with a dual deck reading than just a one deck reading, but your results may vary.

Does magic still have a role in Paganism?

I've never really identified myself as a Pagan. I think of myself as an occultist, when it comes to my spirituality, and I'd have to say that what primarily defines my spirituality is my practice of magic. To my perspective and experience with Pagans, there's been a tendency to treat magic as a religious practice. It's not a primary concern, and as such it hasn't surprised me when I see blog entries such as this one, which shows the deepening awareness that some pagans are turning away from magic. I think the reason for that is due to a desire to be perceived as a legitimate religion, and because magic always carries a stigma with it, some pagans want to divest themselves of it, and embrace more traditional religious trappings. Then too, the traditionalism that grips a lot of Pagan practices strikes me as similar to the fundamentalism that I've encountered in Christianity. I've encountered pagan fundamentalism at various times and usually it's been a reaction to magical practices that didn't toe the traditional line of thought and inquiry.

It seems to me there is a definite subcultural difference between occultists and pagans, as it applies to magic's place in spirituality, and for that matter experimentation with magic. When there is drive by some pagans to remove magic altogether from the equation, it seems like their also taking an essential part of Paganism out as well. But then again, are they really if magic is more of a secondary concern in paganism?

I couldn't imagine a life without magic or magical practices. For me, my spirituality is my magical practice, with all that entails. I've always identified as a magician and an occultist as opposed to a pagan, because of my own negative experiences with pagans. While the majority of experiences have actually been good, the experiences where pagans tried to naysay my approach and practice of magic have been experiences that demonstrated that what's really important is not the label so much as the practice, but that people will use your practice to label you and if they don't like what they see, they will attack it.

Does magic still have a role in paganism? It's up to the pagans who practice it to make a case for it. I hope they do, because I think getting rid of magic is getting rid of part of what has made different pagan traditions what they are.

Making an offering

When I was eighteen I made an offering to the elemental spirits and every so often I make offerings to different spirits I work with. Sometimes the offering is an exchange of one service for another, but sometimes its just to make an offering, with no strings attached. The reason I make the offerings is to show respect, but it's also sometimes a release of attachment. An offering gives you a chance to give something that has meaning, but also release you from that meaning. The other day I took my old wedding ring and the handfasting cord off the wall and decided to make an offering to the elemental spirits. I no longer felt a sentimental attachment to either object and I realized I needed to let go of them, to let go of whatever lingering emotions there were that were attached to the objects in question. I took a walk with both objects and found a place where I could make my offering to the elements...and I made it.

The release was palpable, as was the response, a surge of energy that shot up my body after the offering was made. A sure sign of approval as any, and also a release for me. They accepted the two objects, accepted the meaning associated with them, and accepted the value of the release of those objects for me.

How I like experimental magic to other people's practices

Recently when I taught a class on Space at Pantheacon, one of the issues I had to address was how my focus on space could actually be converted to other people's more traditional practices of magic. I'll be the first to admit I'm not a traditional magician by any means, although I am well versed in ceremonial magic and other traditional approaches. Still a glance at my book Multi-Media Magic, or any of my other books wouldn't necessarily convey how my approaches could fit into or apply to more traditional approaches to magic. Nonetheless all of my books are based in part on my own background in ceremonial magic. The main difference is that I've looked to outside inspiration for a lot of my workings. So in Multi-Media Magic I've combined my interest of acting methods with traditional techniques for invocation, and I've looked at how art can be used for effective evocation of entities. To me that's part of what magic is about: It's taking those creative activities we already do and integrating them into our magical work.

My writing and my experimentation is driven by what fascinates me. I have a boundless curiosity as it applies to the world around me and to what other people are doing. But I'm also interested in how all of it can be meaningfully applied to magical work and that's what my writing is about. I think any of the concepts and practices I discuss can be applied to more traditional approaches to magic. For example, my workshop in space focused on how we define ritual space as well as what we bring into it. By helping the participants understand space from a creative perspective, I was able to provide insights into how movement and arrangement of space could play a role in creating an effective sacred space for ritual.

If you haven't read my books, consider giving them a try. They will provide new insights into your magical work and perspectives and sources for you to look at that don't necessarily fall into the usual resources you'd draw on. But those non-traditional resources can provide some useful ways of thinking about magical work and the processes we use.

My model of space time magic

I've been doing a lot of thinking about my own model for space and time, prompted in part by the elemental working I've been doing, but also by writing Neuro-Space/Time Magic. Some of the inspiration for this model is derived from Oryelle's book a Brief Hirstory of Time and some of it is derived from some experimentation with Quantum selves (See the article by Andrieh Vitimus in Magic on the Edge for more information). A lot of it however is derived from my own experimentations and explorations of time and space as separate, but related elements. There's a tendency to conflate time and space as being one and the same, no doubt due to a combination of pop culture and physics, but I've never really been satisfied with that kind of perspective. I accept that time moves through and marks the changing of space, but I also think space has its own characteristics that define time, and that what really changes is not the space itself, but rather the movement through space. There's a fine distinction there, which I explore a lot more in the new book.

When I think about working with space and time now, I tend to think of a 3 dimensional web that goes in all directions. Each nodal point on the web is a space, and that space can be defined as an event, a person, a place, etc. that has influence on the center nodal point, which is the magician. The strands that connect the nodal points are the movements of time, both in terms of memory and imagination, which are how we access the past and future respectively. The magician uses the strands to access other nodal points and influence them, but necessarily must also recognize that s/he is also influenced by those nodal points.

That's a rough picture of the model. There's a lot more to say, but it's for the forthcoming book.

What's missing from academic inquiries into magic

I'm currently reading A Cognitive Theory of Magic (affiliate link) by Jesper Sorenson and the Anthropology of Magic (affiliate link) by Susan Greenwood. So far, they are fascinating reads, but in looking over their bibliography I find myself annoyed because in their effort to comment on magic the only sources they have pulled from are academic sources, and they have not even done a complete survey of that body of literature. But most importantly they have not also drawn on what occultists actually have to say about magic. Greenwood, being an actual practitioner, has no real excuse for not doing this, but Sorenson also doesn't have an excuse because he hasn't even drawn on contemporary academic examinations of magic. Actually neither of them have, instead drawing on the academic work of scholars from the early to  late twentieth century. Certainly it's good they are drawing on those sources, but both authors have done something I see occur in a lot of academic work on magic, namely limited themselves in drawing on very specific sources, while ignoring others. It's an academic tactic I'm familiar from my own days in the institution and paradoxically there's also this cry to be "rigorous" and thorough in drawing on available sources.

However even looking at the academic works of people who practice magic, we see more of a focus on pagan academic studies than occult or esoteric studies. And while that is still a good development, the pagan focus as it pertains to magic is more of a religious approach and less of a practical approach.

The aforementioned authors are focused on discussing the practical application of magic and where it fits into civilization, or lack thereof, but there's always this curious lack of inquiry into the actual occult texts that are available. I've seen it in other academic texts as well. There's lots of commentary on what other academics had to say about magic, but little to no commentary on what occultists might have to say on the subject. To claim authority in defining magic there necessarily needs to be familiarity with the entire field of study, which means drawing on a wide variety of sources that aren't academic, but also involves doing a thorough reading of the available academic literature. I'd like to see more of that kind of rigor in academic works on magic.

Bune update

My latest Bune update: I'm definitely getting more business opportunities than I was getting before. While some of this is due to my own efforts, I've also had several situations occur last minute that I've attributed to Bune's influence. Those last minute opportunities have also lead to some future business opportunities that look promising. What I'm also noticing is fresh inspiration when it comes to my marketing, services I offer and other business related ideas, both in terms of my business and social media coaching and in terms of what I'm doing with Magical Experiments as a brand. Some of that creativity is inspired by Bune and some of it is inspired by being in a non-toxic environment. More than anything, I'm inspired to continue on this journey of self-employment which fits me better than anything else I've ever done. It's not an easy journey, a lot of the time and it has its share of frustration, but it is a journey where I am responsible for all of it and what I choose to do about it. Bune has emphasized this in his own way. He's not closing potential sales for me. He's just making me aware of opportunities and opening doors for me. I have to decide if I'll go through those doors and be responsible for the consequences of doing or not doing so.

And there's definitely a relationship here, much as there is with any other entity I work with. I mention that because I think its so important to recognize the full extent of what it really means to actually work with any entity. It's not simply a matter of evoking an entity and sending it off on some task. There's a relationship involved, ideally one of mutual respect, and to really work with an entity means mapping out what it will mean to create and sustain that relationship on both ends. Working with Bune, or any other entity has never been a casual affair for me, but rather a commitment to how we can truly help each other and in a sense know each other as well.

Weather magic on a dial

When Kat and I were driving back from Bend recently we both focused on doing a bit of weather magic to help us get through Mt. Hood before the weather got cold enough to turn rain into sleet or snow, and wet roads into ice. I made an observation to Kat that it'd be interesting to attach an association link to the cool/heat dial for your car's air conditioning/heating. When you adjusted the dial, you'd metaphysically adjust the weather as well. By creating an association with the dial, you'd also automate part of the process involved in doing weather magic. It was, as I mentioned, an observation, but its those kind of observations that come to me that lead to some kind of experimentation to see if the observation can be implemented into a practical magical working. I'd note that such a dial could not "control" weather per se, but rather would be used to work with specific weather possibilities, such as strengthening the possibility that the weather would stay at a specific temperature or increasing the possibility of rain (or decreasing). Weather magic, much as with magic in general, is all about working with possibilities and influencing the outcome that a specific possibility will become an actual reality.

Book reviews

The Octavo (affiliate link) by Peter Carroll

Reading the Octavo is kind of a rehash of some of Peter Carroll's other ideas, but at the same time is a clear extension of where he has developed those ideas to a level of sophistication that mathematically proves his points. The Octavo isn't an easy read, and I recommend doing some research into the technical jargon that Carroll uses, but underneath the jargon the reader will find a concise explanation of specific magical concepts and how those magical concepts fit into our particular universe. It's worth a read, especially for the magician who is focused on practical magical work.

Four out of five.

Drumming the Spirit to Life by Buddy Helms now published

We've just published Drumming the Spirit to Life by Buddy Helms. You can order the book on the Immanion Press website or on here. Below is a picture of the cover and a description of the book:

Drumming the Spirit to Life” is about why people drum. Drumming has affected all cultures and is an indispensable tool for healing, joy, evolution, and community. Russell Buddy Helm’s drumming journey includes pictures and some simple explanations of technique without the need of musical training or paralyzing self-criticism.

Rhythm is our old friend that we will always need for healing and to help us celebrate. We can’t help but develop an eager interest in drumming as a tool for personal growth and wisdom. There is humor and excitement in this type of drumming, and acceptance, regardless of the individual’s musical ability.

Those already drumming can use this book as a reference for improvisation. There are no wrong notes. The Downbeat, a New Orleans jazz term, unites everyone in our common world grooves. Rhythm is our most ancient survival tool. There is encouragement for the beginner and also the advanced players. Scientific insights show how rhythm affects our minds and bodies, yet exists outside the intellect, residing in our hearts and our souls, always forgiving, ready to be played so share the groove!

Bending the rules

Bending the rules is an important part of a magical working. I think it's one of the main motivators as well, because are applying magic to a situation in order to solve it. Watch the video to learn more.

Dynorphin and Secretin

Dynorphin appeared as a snake. He explained that he can act as a painkiller, causing numbness where there's pain, and is particularly useful to call on when a person has just been hurt. However he can also be used to cause pain or rather make people aware of pain. Dynorphin is also responsible for appetite control and temperature regulation. Secretin appeared as a pair of eyes. She explained that she helps to regulate the stomach and pancreas, specifically the production of digestive fluids, and also helps with damaged connections in those areas of the body by providing lubrication for them.

Tarot card readings with two decks

Calyxa Omphalos, who created the Elemental Hexagon deck, told me about this concept of using two tarot decks to do readings at Pantheacon. I thought I would give it a try recently, and I was very pleased with the results. I used the elemental hexagon deck and also Ray Buckland's alchemy deck. I interspeced the cards I laid down from the elemental hexagon deck with the alchemy cards I laid down, using the alchemy cards as connectors. What I found was that the connector cards naturally seemed to enhance the cards that were being used for the main reading. They provided complementary information that helped support the overall reading. It was also interesting to use two different sets of cards in conjunction with each other, particularly because with these cards it was as if I was forming specific equations (which could be really useful for using cards from the enchantment end of things).

I have to admit that just using the elemental hexagon deck has been very effective, but I also think its pretty to novel to use more than one deck for a reading, and what I liked about this approach is that it managed to fit into the theme of both decks, in terms of symbolic representation of processes the cards depict. I'd suggest that if possible it's a good idea to do this kind of reading/enchantment work with two sets of tarot cards that have complementary themes.

I'll report more as I continue to work with this rather novel approach.

Magical Experiments classes coming up

Since I've started teaching the year long magical experiments class, I've really enjoyed the process of learning and teaching that has unfolded for all of us. At the same time I've realized that I want to teach shorter classes that are focused on specific subjects. Below is a list of classes I will be offering on different specific subjects. I'm also open to suggestions about classes people would like me to teach. A full list of classes can be found here. Below is information about two upcoming classes, one starting in March, and one starting in April. Creating Magical Entities Class

Starting Monday March 28th through Monday April 18th from 6 to 7pm (PST)

Sometimes you need a magical entity to do the job for you, especially if you’re too close to a situation. In this class I’ll teach you how to create a magical entity as well as help you determine why you should create one. You’ll also learn how magical entities can be programmed to perform specific tasks that allow you to free up your time and focus for other purposes.

Learn more...

Pop Culture Magic Class

Magic is all around you in pop culture, if you just know where to look. In this class, I’ll show you how you can turn pop culture and modern technology into a magical toolset that you can use just as effectively as you would use any other magical practice. Pop culture magic is based off foundational principles that can be found in traditional practices of magic, with a focus on applying modern culture to your spiritual practices.

Learn more...

I'll post an update once or twice a month on upcoming classes, and if there are ones you want, please contact me.

I'm really excited to be teaching classes again and I look forward to working with all of you.

Some thoughts on linkage and connection in magic

I've been rereading Nemesis and Other Essays by Stephen Mace and also reading the Octavo (Affiliate link) by Peter Carroll, which is his latest work.  Both discuss linking and connection, which are activities that are part of the magical process. You could even think of linkage and connection as the same activity, or perhaps the link as the noun and connecting as the verb...or whatever. They both maintain (and I agree) that for a magical working to be successful you need to somehow create a connection between you and the result you wish to obtain. This connection won't be overtly causal in nature, but it is nonetheless a very important part of the process, because without a connection you can't really have a magical process. So what makes a connection? A connection is made partially through the meaning a person reads or imbues into the various elements that comprise the magical process and the situation the magical process is being used to resolve. A person's interpretation, although subjective, is powerful because it is how s/he is making sense of the world and his/her place in it, as well as making sense of the situation, and the ideal resolution of the situation.

A connection is also partially made by the actions a person takes to realize the connection. In other words a person needs to perform some kind of activity that justifies and explains the connection. Thus a magical working is actually a justification and explanation of the connection that a person is working with.

Mace advocates also cutting the connection in order to erase all traces of your participation in the magical working. I can see the benefit from a banishment angle. By banishing the connection you are freeing yourself from becoming overly obsessed with the working. There's also something to be said for trusting in the efficacy of your magical working and allowing it to run its course. By cutting your connection, you are allowing it to run its course without needing to put more of yourself into it.

Personally, I take an approach where I fuel my workings through the associations of the connection I make. So I can remove myself from the connection, but make sure the working is still getting something put toward it by the associations that were created in the magical process. That would be my recommendation for connections in magical work. Use the associations to fuel the work, beyond the initial creation process.