What's underneath the Squiggle: An Exploration of Sigils

picture copyright Taylor Ellwood 2024

Lately I’ve been finding myself fascinating by sigils and symbols again. Whether you’re conjuring a spirit with a sigil or creating a custom sigil for the purposes of manifesting a desire into reality, what makes sigils so versatile is how they can symbolically represent and mediate specific transmissions of information. Yet what’s underneath the sigil?

What’s underneath is something the sigil can’t quite describe or represent. The sigil presents a face to the world that allows us to make sense of the intangible and give it a form we can relate to. It allows us to pack ideas and concepts into the shape and recall them and it allows us to send them out into the world, to create a path of manifestation that turns essence into form and imagination into reality.

Yet a sigil is more even than that. It is a structure that creates a container to describe the essence that is being worked with, whether that’s a spirit’s essence or the essence of a desired result. The sigil becomes a key to unlock that essence and also learn the essence and make it part of your being. The symbol internalizes the essence within you and it becomes manifest through you.

The reason sigils work so well is become of how they work through us. The sigils embed themselves in our consciousness which in turn is acted upon through our actions. It’s a chain of manifestation that acts on the path of least resistance. The sigils, as symbols, are accepted more readily by our consciousness and seed the mind with possibility which then becomes reality, by the convergence of the outer variables of the world and the inner actions of the person.

The sigil is a story as well. We can get to the heart of the story by meditating on the sigil. If the sigil is for the spirit then it becomes path to the spirit that allows the practitioner to interface with the story. If the sigil is for a possibility it speaks to all the variables of the possibility. What’s underneath the squiggle? A universe waiting to be explored.

The commonalities of magick

Different magical traditions and systems and practices are actually more alike than different and why a lot of times the differences have more to do with our own subjective opinions than the actual substance of what is practiced. I also share why its continually important to learn other systems and traditions of magic, even when your practice is mainly oriented around one system or tradition.

Constructing a personal cosmological system of magic

I discuss how to create a personal cosmological system of magic and what the benefits of creating such a system are, as well as how it can transform your overall approach to magical work. I share an example of a system I’m currently refining and developing and the medium I’m using to represent the cosmological system.

The ebbs and flows of magical activity

Should you do magic all the time? Is it a good idea to take a break with magical activity? Is there such a thing as too much magic? I answer these questions as I discuss the importance of the ebbs and flows of magical activity in your life, and consider what makes a magical life.

The Eros of movement

Eros, aside of being considered a Greek Deity, is also a concept that shows up a lot in multiple spiritual contexts. The usual context is around sex, because Eros as a force is classically associated with Eros as a god of love, but if you dig into that classical context you can discover there are different myths and that Eros is also associated with movement, as an overall force. Eros is an erotic force, but that eroticism goes beyond sex into other dimensions of being and identity that are just as relevant as sex can be to the experience of Eros.

The experience of Eros is the experience of life. Movement is one of the ways we encounter and experience Eros. The most obvious form of Eros is found through sex and its not surprising that its emphasized so much because sex can be a very powerful and life affirming experience (though it also contains the seed of death within it). The one problem with sex is that it can also be a distraction from the experience of Eros. What I mean by that statement is that the pleasure aspect of sex can override the experience of movement and life and become the most important experience. While pleasure is good to experience, it doesn’t always create the desired intimacy that two or more people may want to experience with each other. Pleasure can be an essential part of Eros, but an embodied expression of Eros doesn’t focus on one sensation over others.

For example, if you practice sex magic, you know that if you fixate on pleasure it actually takes you away from the sex magic you are working. Sex magic isn’t focused on pleasure. It may use pleasure as a source of energy for the magic, but it never lets the pleasure become the reason to do magic. When pleasure becomes the reason to do the magic, the Eros leaves the experience and the magic isn’t as powerful as a result.

Eros as it is related to movement in general is a practice that brings you into intimate awareness with yourself and the environment. For example, when I practice Kung Fu or Qi Gong and I am connected to Eros I feel each sensation as I move and I am feeling it on ever level of my being. I am also connecting with how those movements bring me into awareness with the environment around me as well as whatever is present within that environment. Eros as movement allows us to connect to the overall embodied experience of reality…our bodies, but also the body of the universe and for that matter all the other life, in all the other forms that exist.

Meditating on this awareness of Eros can open you to how movement acts as an elemental force in your live. Movement is fundamental to Eros. Eros is the underlying power of movement. Eros is the first movement of the universe and so Eros goes hand in hand with movement and may even be thought of as movement, in and of itself. The eroticism of movement isn’t inherently sexual, so much as it is connective and that is true understanding of eroticism in general. Eros is a connecting principle and that connection occurs in many different ways.

A practical example of this…go for a walk and spend that walk paying attention to how the act of walking connects you to your environment and to whatever is in the environment. Pay close attention to your movement as well as to the sensual experience you have as you open your senses to the environment. Part of what you are experiencing is Eros at work and when you apply that understanding to your walk, it will change the way you experience yourself and the world as well as movement itself.

Working with Eros is a discipline as well. It requires discipline to connect with movement and not get caught up in distraction. The distraction is the choice to focus on sensation to the exclusion of the work. When we work with Eros we accept the sensation as part of the experience but we stay with the movement of Eros and allow it to guide us deeper into the mystery of the connection instead of letting the sensation take us in ourselves and out of connection with everything else. It is the difference between senseless hedonism and mindful awareness.

Interpersonal Growth and the Magical Life

Your interpersonal growth goes hand in hand with your magical practice. If you aren’t growing and changing as a person then your magical practice will go stale. I share why you can’t settle for less in your life if you truly want to live a magical life.

Causality, responsibility and results

When I look at the essential process of magic I find that it can be really helpful to consider it from different perspectives, especially in relationship to achieving results. I’ve recently discovered an interesting formula that frames results in terms of outcomes. The formula is Event + Response = Outcome and I learned about it from a class I am taking. The formula works like so. An event occurs and you determine the response that will provide you the best possible outcome. It’s a pretty simple formula on paper, but when considered in real life it calls for strategic awareness.

In results based magic, the process is defined by the result. The first question I ask is, “What is the result I want to achieve?” When I can define the result I want achieve then I can start to develop the process of magic and mundane actions I’ll take that helps me get the result. The formula I mentioned above takes a somewhat similar approach, with a nuanced difference.

The nuanced difference is that events happen and you determine your response to the event and take action to get the outcome you want to manifest. In contrast with magic, the idea is that you are happening to the event or rather using magic to create the event that produces the result. However there is a lot of magic that is done as a reaction. An event happens and a person does magic in order to make a result occur that resolves the event in their favor. This latter example of doing magic fits into the formula mentioned above.

What I’ve been considering about that formula is how it focuses the attention on response. An event happens and a response is warranted. The question I ask myself is, “What is the outcome I want to generate?” This question asks me to carefully consider the outcome I want to create as well as the steps that will need to be taken to achieve that outcome.

I recently applied this formula to a situation where I needed to consider the outcome I wanted and specifically how that outcome would address an experience I was having. I looked at all the choices I had available to me, from the improbable to the most probable and I asked myself how the choices would actually get me the outcome I desired. I considered whether I would need to employ magic or mundane means as well as subjective variables I was aware of and could anticipate. Then I took action based on the outcome I desired with the best possible actions I could take.

Anytime I come across a methodology that breaks down how results or outcomes can be achieved I like to apply it to my process oriented approaches for magic to see how the methodology can be applied to magical work, and to life in general. It inevitably improves my understanding of process work, magic, and all the other facets of life that these methods can be applied to. In the case of this formula, it’s helping me consider the overall outcome I want to achieve and what the best path will be for getting to that outcome.

The cosmology of maps and magick: The path is the territory

I’ve recently started reading The Sacred Alignments and Sigils by Robert Podgurski (affiliate link) and he shares the following: “The way to illumination has long been described as a path, route, or journey, along with other numerous allusions to the plotting of a course…the path is an emblem that is vivified as students engage with their quest. The going makes the path: it’s both agent and action as well as facilitating magickal velocity bringing about union with the godhead or the One and All.” I thought this was an interesting passage and it got me thinking about my own use of the word path and what it describes in relationship to spiritual work.

It seems to me that path is both an ontological and cosmological term in context to magical work and perhaps spiritual work in general. Yet the path is also a descriptor of the map that we’re working with, and a route through that map. The path becomes the territory by which we understand the map. Wordplay aside, the path becomes the process through which we depict and explore the spiritual work we’re doing and put it into context within our lives. I use the word path because it is generally a relatable term and yet it is a highly personal term as well. My path isn’t necessarily your path, and yet can still be relatable.

What I’ve noticed in general is there is a tendency to map out the spiritual journey and work that a person does. I suppose the advantage of this tendency is that it provides a way for a person to make sense of and make meaning of the spiritual work in relationship to their lives. This is an essential aspect of spiritual work: We seek to meaning and sense of it so we can apply it in a way that actually changes our lives.

Maps, metaphorically, become systems and processes that we use to create change in our lives. They describe where the dragons are but they also describe how the world, the cosmos, etc., should be…while the path describes how the practitioner gets there. The practitioner is describing the path and creating the map as they go through the territory. The territory becomes known through the path and the map, and yet the challenge is to continually wander into the unknown and learn. We don’t want to rely upon the path so much that we don’t discover the journey.

I’ll likely never stop using the word path in my lexicon, or other words that are similar. It’s a convenient word that describes the process a person is undergoing. Nonetheless its important to also recognize the limitations of a given word. The map isn’t the territory and the path isn’t necessarily the full experience we think it is. The ontological and cosmological implications of your work may never be fully describable because some experiences can’t be fully put into words. And we’ll continue to try because that is part of how we make meaning out of experiences and turn them into realities we can make sense of and live in, in a way that is truly essential and empowering.

Perspective exercises

I share some perspective exercises I like to do that can increase the mental flexibility and spiritual awareness you apply toward your magical practice and your life.

How to counter curse

In this final video of the series I discuss counter cursing and why you may want to do it and how to do it. I also discuss how to turn someone cursing you into an opportunity that benefits you by taking the curse and turning it into an advantage.

How to protect against curses

I discuss how to protect against curses and share what your thought process and overall approach ought to be toward handling curses that someone sends your way. I also share how to turn someone’s curses into fuel for your own magical work.

What makes a spirit a spirit?

I've been thinking about the question, "What makes a spirit, a spirit?" 

I'm currently writing Walking with Nature Spirits, and in the writing of this book I've been thinking about this question because of how I approach the work with nature spirits, but also because of the stereotypical imagery associated with nature spirits, which usually has them set up with imagery of gnomes, undines, slyphs, etc., basically humancentric shapes and appearances.

The benefit of the humancentric shapes is that it makes easy for us to identify with those spirits. The downside however is that we all too often get stuck filtering our experience of a given spirit on the basis of the human oriented shape we associate with it. This isn't limited to nature or elemental spirits either. 

We see this same tendency to humanize the appearance and experience of spirits with Daemonic spirits, angelic spirits, and any other type of spirit out there. This tendency brings with it a kind of entitlement as well: Namely the entitlement that the spirits are really here to serve or work for us. It's a naïve belief that isn't fully accurate and can create potential problems when we adhere too strongly to notions of what we think spirits are or are not. 

One of my main purposes for writing the Walking with Spirits series is to present an alternate perspective to spirit work that is rooted in building a collaborative relationship with the spirits, but also recognizes that to experience the spirits we must be willing to experience them on their terms as much as possible. 

What does that look like?

When I work with a spirit what I try to do is engage the spirit on the level of experience that it chooses to show up at. What that means is that instead of expecting it to show up a specific way or in a specific form, I open myself to the experience of the spirit as it chooses to show up.

Sometimes that still includes a human form and human communication, but sometimes the experience is more direct, the feeling of sensations as the spirit makes itself known sensually. For example, I might be walking down a path and feel the spirit show up and connect with me emotionally or through physical sensations. I might experience a transmission of information.

We've gotten so used to spirits showing up in ways that are easily understandable to us, but I'm interested in what gets lost in the translation as it were, because I think that some of what a spirit could share does get lost in translation.

This brings me back to that question of what makes a spirit a spirit?

Is a spirit defined by the categories and taxonomies that we put it in or by the shapes it takes on and becomes for our benefit? Or is the spirit something we can't quite define because it doesn't fit our conventional human experience?

I don't have an answer to these questions...just observations and experiences that help me connect with the spirits, but also help me realize how filtered and biased that connection can be. I recognize that even with the approach I've taken which is a much more sensorial approach I can't necessarily remove all the bias and filter that comes with the human experience. I can be aware of it, but it is still a part of me, a part of the reality of my life, and perhaps it is something that the spirits find value in.

I wonder if they ask a similar question...what makes a human, a human?

How to step into your power

I’m continuing to read Becoming a Supple Leopard (affiliate link) and try out the exercises in it. One of the key points the author emphasizes is how the torsion of your movements directs the overall experience. I relate this to my study of qi gong, which focuses on both the physical and energetic movement of the body. I’ve been combining what I’ve learned with the aforementioned book with my qi studies and I’m finding that this is subtly changing the way I stand and move, and in turn its allowing me to access more subtle experiences of qi.

In martial arts and qi gong, the subtle nuances become very important. The way you move shapes the experience of the qi as it flows through your body. The more you progress, the more you are shaped by the experience of the movement, as well as your understanding of that movement. The understanding isn’t an intellectual exercise. It a felt experience that embodies the depth of your work as you engage in it.

The cultivation of qi occurs through developing a deeper relationship with your body. For example, over the last few months I’ve been working on my posture. I’ve noticed that as I continue this work, my confidence has increased because of the way I hold myself in my stance and presence. I am getting to know my body through the repetition of exercising, the stretching I do each morning and evening and through the graceful strength of the movements.

Energy work is often depicted as something separate from the body, but the most effective energy work is a fusion of the body with the spirit and the qi. I am not just moving the physical body, but every other aspect of my being. And I am also being moved by the world around me, because I exist in a collaborative relationship with it, and this is made apparent by the physical and spiritual experiences I have through this work.

We step into our power when we embrace the natural state of being that looks beyond the artificial categorizations people are so fond of using to understand the world intellectually. We are more than the intellect and when we embody and embrace this, it enables us to discover a relationship with the world that draws on the experiential work that occurs through such activities as martial arts and qi gong.

My approach to magic has been changing a lot over the last few years. I’ve steadily been integrating a more embodied approach to my work as I feel it’s essential to connecting with the more subtle aspects of reality manifestation. Stepping into your power is a recognition of how potent you are, as yourself, in this work you engage in. Each movement presents a way to get outside of your head and discover the rooted relationship that awaits in the practice of movement.

How to Re-Write and Re-wire Memories

Awhile back I went to a restaurant and took myself on a dinner date. I don't normally eat out alone, but I wanted to re-write and re-wire a memory and I've found that sometimes the best way to do that is to revisit a site and make a new memory that overwrites the old memory.

But what if we can't do that? What if we're too far away or if the memory is simply too triggering?

We may still want to change the memory, but we may need to take a magical approach to doing that work that liberates us from the trauma and tyranny of the past, while also enabling us to transform our present and presence. 

I like to take two different approaches to this kind of magical work.

1. Use pathworking to rewrite the memory and create a new story and narrative

I have used pathworking to rewrite traumatic memories. In the book Magical Imagination by Nick Farrell (Affiliate link), there's an excellent script you can use where you create this idyllic garden in your mind.

The garden seems really peaceful, but there's a rotting tree in it and that tree represents the memories you need to work through. You go into the tree and you find a corridor of doors and each door leads to a memory. 

You go into the memory but you have complete control of that memory. You can change it anyway you want and rewrite the memory and experience however you please.

You can make different choices and cause different actions to happen and transform the way the memory unfolds. It's magical and it can help you change the deep patterns in your life.  

2. Transform the memories with the memory box.

You can also use a magical tool like a memory box. A memory box is a tool where you store memories in order to transmute them into energy in your life. It's similar to that magical tool in the Harry Potter fiction...the pensieve.

I created my first memory box many years ago and I've used it for a variety of space/time magical workings, but one of the workings I do is I store memories in it, and convert them into energy for transforming my life.

The traumatic memories become fuel for empowerment. By removing them from my active and unconscious memory and storing them somewhere else, I let them go from my life and this frees me from the trauma I would otherwise be holding onto and allowing to define me in my life in a way that empowers and frees me from the past so I can embrace the present.

3. And sometimes you just need to do a cathartic magical working...

I said I was only going to share two ideas, but I thought about it and sometimes what you need to do is a cathartic magical working where you release the emotions, thoughts and triggers of the memories.

In the summer of 2022 I hiked Mt. Pisgah. I took with me three letters I had written. Two of them were written to an ex. One was a letter where I just vented over my hurt feelings and another was a gratitude letter. The third letter was for me and in it I wrote about the life I wanted to create for myself. It was an act of magical writing designed to help me create a new narrative for my life.

I hiked all day and I found three different spots. At each I did a ritual where I buried a letter and did a ritual of release where I cut the ties that bound us, and in the process began healing from the traumatic experiences and memories I was feeling. By the end of the day I was physically and emotionally exhausted, but I also feel cleansed and this began a process of healing that is allowing me to radically transform my life.

Our memories don't need to define us. We can turn them into tools, we can heal them and we can let them go and live our best lives.

Rewriting the narrative of your life through social media

I find social media to be a fascinating tool, as a writer, because of how it has become a journaling tool for people. Each day I’ll read updates where people share fascinating notes about their lives, as well as their various interests. Something which has always stood out to me about social media is that it’s a space where people are rewriting the narratives of their lives through the content they generate and the live interactions they have with other people.

One of the ways that I experiment with social media as a magical practice involves creating a distinct narrative of my life that I want to manifest. I consider social media to be a hypersigil, but instead of creating a character to represent myself, I simply use the medium of social media as a representation of my life as it is happening. The writing and reading of events can create a compelling narrative the speaks to the reality of the person doing the writing, as well as those doing the reading.

As a a writer I become the reader of my life, both in terms of responding to other people’s comments on what I’ve shared but also reviewing the memories of my experiences that are on the social media sites. We are co-creating an interactive dialogue that shapes the narrative between us in written and sometimes graphical form.

From a magical perspective the approach I take is that social media allows me to create a narrative of my life fused with a specific intent that is embedded in the writing. What I choose to write and share is reflective of that intent. One consideration is that the intent is filtered because social media and writing in general is filtered by the subjective biases we bring, but that’s also a strength from a magical perspective, because that subjective bias becomes a magical tool for the writing. Your subjective bias has all the personal attachments connected with it and that fuels the writing and crafts the experience of the narrative.

In my upcoming class the Practical Magic of Writing, we’re exploring how to create a narrative of your life, using hypersigils. Social media can be one of the mediums you use for this kind of magical work, especially when you integrate other elements such as pictures and videos. I have used Facebook to create manufactured memories and on Instagram I’ve been developing some reels and videos as well as stories told through pictures. The stories I tell become part of the magic of my life and shape the manifestation of that life into reality.

What is the Magic of the New Year?

The transition from one calendar year to another has become a moment of magic. I explore why the arbitrary nature of such moments is powerful magic in and of itself. I also discuss how to use the liminal aspects of this transition to help you with your own magical work.

Psychology and Religion and their role in Spirit Work

I recently finished reading Joseph Lisiewski’s Howlings from the Pit (Affiliate link), which is a collection of essays about grimoire magic and of curse his particular argument as to why you have to do spirit work with daemons in a specific way. I don’t agree with Lisieswki’s approach and I’ve gotten efficacious results through my own system of spirit work, but I do think he makes some interesting points that are worth considering, both in regards to spirit work and magical work in general.

Point 1: You have to honor the original religious/spiritual belief system you were raised with - Lisiewski makes the argument that if you were raised in a different religious/spiritual system than the current religfious/spiritual system you are in, and you want to do spirit work, you have to honor original religious/spiritual system at least once or twice a year. I disagree with the author on this limited belief and think it speaks more to his religious/spiritual issues than being an actual and effective axiom.

I was raised episcopalian and was a born again Christian for a time and I never found that I needed to go to a sermon or make some kind of offering at a church in order to do effective spirit work. When a person makes a rule or axiom around any magical work, we ought to carefully consider the subjective nature of such rules. What works for one person may not work for another and may not even be relevant.

Point 2: If you put your power in magical tools this takes away from the power you bring to rituals. - This is an interesting argument that I find myself agreeing with in some ways. Lisiewski is specifically referring to the creation of tools for the Golden Dawn rituals and how part of that process involves embedding your personal energy within those tools, which ends up taking away from the efficacy of your work with other magical systems.

I do think its possible to invest a lot of yourself into a given magical tool, which is one reason I recommend not relying on any given magical tool too much. A magical tool is meant to be an aid and representation of something you are working with. It can help you access certain frames of mind and being, but it should never be something you rely upon so much that you can’t do anything without it.

Point 3: If you don’t do the magical working the right way, you can suffer adverse effects (aka his slingshot method). I don’t think there’s a right or wrong way to do magic, but you can definitely tell if a given process or methodology is working by the results that are being generated with that process. Keeping careful track of the results, consequences, and adverse effects that come with magical work is a good idea because it helps you recognize what is working or what can be improved upon.

Sometimes you will experience adverse effects with magical work. These may show up as synchronicities indicating the confluence of possibilities lining up to manifest the result or spiritual forces showing up to help or hinder the work involved. The key is not read too much into anything, and continue doing the work until you’ve finished the operation.

Point 4: Your psychological, spiritual, ideological values play a role in your magical work. This point is a bit similar to point 1, but also distinct. What we believe and think about ourselves, other people, and the world around us plays a role in the magical work we do. It’s important to acknowledge the internal reality and the role it plays in our magical work. In my own experience the majority of the time a magical working doesn’t work is because of the internal reality of a person and what is out of alignment with that internal reality and the desired result the person is going for.

Point 5: You have to do specific activities at specific times with specific items. Ironically, one of the points the author made in contradiction to point 2 was that you need to use certain items at certain times in order to get results. I won’t argue that a given system of magic may speak to specific necessities around magical tools, times, etc., but what I find personally powerful about magic is that you can come up with your own systems and processes and get results that are consistent and powerful. You can also do this with a pre-existing system, but you do operate within the constraints of that system. Either way can work, but its important to figure out what works for you. The beauty of magic is that it provides a versatility that can be explored and experimented with, provided we’re willing to question the underlying narrative that magic has to be done a specific way in order to be effective.

The form and the essence of magical work

I was recently reading Howlings from the Pit by Joseph Lisiewski and I was struck by something he wrote in regards to ceremonial magicians creating magical tools that took away from the actual experience and success of magic they worked. What struck me is that the magicians were giving up the essence in favor of the form, when in fact they ought to take the opposite approach and give up the form to understand and work with the essence.

Being the magical nerd that I am also made me think of a scene in God of War Ragnarok where Brok the Dwarf tells Kratos that to create the form you have to find the essence. The essence is the key to the form. The form doesn’t exist without the essence. It made me consider Lisiewski’s perspective from another angle: How much of the essence do we give to the form, which in turn causes the form to have the power, presence, magick, etc that would otherwise stay with the essence?

In my own magical work, I’ve typically taken a minimalistic approach to my magic and spirit work operations. I have sometimes added some effects because I recognized that those effects would enhance the overall work, but even with the inclusion of those effects the question I always ask is: Does this help me connect with the magic/spirit more effectively? This is the question that any magician ought to ask themselves in order to best understand how magic can work.

What helps me get to the essence of the work? Is the form a distraction or does it actually help me truly connect with what I want to work with? These are additional questions that are useful to ask. I personally would never take the approach that Lisiewski takes, which is grimoire based because I find that form distracts from the essence. My form, developed and personalized to help me with both magical and spiritual work allows me to connect with the essence of the work I am doing…but Lisieswki would have similar issues, in no small part because of his adherence to his own system of magic and the limitations he operates in.

A given system of magic has its specific rules and limitations. If we recognize this we can see past the form to the essence and focus on working with the essence to help us achieve the ideal form we planned for. We naturally want to attend to the details of a magical working but part of attending to those details is taking the time to understand how the form magic takes actually allows us to connect with the essence and what that means as a result of the work we do.

How to use minimalism in your magical practice

One of the yearly practices that I do is around this time of the year, when the winter season sets in. The longer dark nights and the coldness of the season creates a natural sense of introspective awareness that simultaneously calls for some minimalism in spiritual practice. Recently my magical mate and I followed through on this sense of introspective awareness by creating a wintering altar, where we took many of our ritual and magical items and “retired” them for the season.

Doing this activity gives those ritual and magical items a rest, and it also gives us a chance to evaluate what is absolutely essential to our spiritual practice. Sometimes, when you do an activity like this, what you are really doing is also creating a specific purpose for whatever you leave out. In the case of the wintering alter, leaving out only the essential ritual and magical items involves picking out what would be used for wintering practices, but you can apply this same understanding to a different type of ritual and find that you would use different ritual items based on the purpose of the magical work.

One of the minimalistic practices that I’m applying with wintering is the use of a candle flame, where I stare into the flame for a time, with no other light in the room and allow my consciousness to appreciate the light of the candle, in relationship to the dark. I then blow out the candle and close my eyes, allowing the after image of the flame to imprint itself on my mind. Eventually even the after image fades to darkness and I contemplate the darkness. I can then start up the process again or leave it as it is.

You can do similar process with sound. Take a bell and ring it. Listen to the sound as it fades. Then listen to the silence. Then ring the bell again and repeat the process. When we create practices around our senses that incorporate this kind of minimalism it can teach us a lot about how to incorporate one of our most potent tools into magical and spiritual work: Our bodies.

A minimalistic approach to magic, for whatever the reason or purpose asks that we get creative about our practice because it calls on us to give away what isn’t absolutely essential to our practice, but to figure that out we have to actually assess our practice and determine what to keep and what to let go (for a time). Yet the essentialist aspect of this work also challenges us to discover how we create an experience with less that nonetheless takes us to more.

How to connect to the Energy of a Season

I share some different processes for connecting with the change of the seasons magically, and discuss how to harness that change to help you in your magical practice. I also discuss what that seasonal magic can look like and how we can work with it in our lives in a way that helps us be in touch with the rhythms of our lives.