Self-secret language and patterns of reality

In Darwin's Pharmacy, the author points out the following: "I want to suggest that trip reports are fundamentally scripts, what I have called elsewhere rhetorical software: linguistic, visual, musical, and narrative sequences whose function resides less in their "meaning" than in their capacity to be repeated and help generate patterns of response. They are part of the psychonautic apparatus and not a supplement to it. They are compositions that suggest, but do not exhaust what one may very well become in contact with entheogens." There are three things that interest me about this quote. One of those things is the concept of self-secret language, which I've written about before. Self-secret language is the discourse of a given community and it is language that is only understood when you've had enough experiences that allow you to understand the various terminology being used, and enables you to contribute to the community you are seeking entrance to.

What stands out to me about the quote above is that another function of self-secret language and its various artifacts is that people do need to be able to repeat them and use them to generate responses. You see this in academia, where mastering the academic language is an initiation in its own right, with the expectation being that you'll be able to successfully replicate the language and use it to generate your own responses to other artifacts in the academic field you are in. Self-secret language, when used in this way, protects the discourse from the uninitiated, while also qualifying who is initiated. The downside of such an approach is that it can also cause stagnation. This is one of the reasons academia tends to be conservative in its approach. It's also why you see a similar conservative approach in a lot of occult traditions. The traditions are preserved and the uninitiated are kept out, but the tradition progresses slowly and views potential changes as a threat, and responds accordingly.

The second thing which interests me about the quote is the concept of generating patterns of response. I've explained that above, in terms of self-secret language, but lets consider as well that a pattern of response also leads to a pattern of reality. The response is the confirmation of a discourse, but it is also what is used to discover patterns of reality that support the discourse and may even be used to generate those patterns of reality. A pattern of response sets up an expectation for what will be manifested as reality and trains the people involved to look for that reality and/or manifest it through their own actions.

There is also an ontological element that interests me about the quote, specifically the use of the word become, which is an ontological shift from one state of being to another...in this case in reference to entheogens, but it can also be applied to magical work, or really any kind of work that involves some kind of identity shift. I'd argue that self-secret language, i.e. discourse is an example of an identity shift. A person must adopt the discourse of a given discipline, and that adoption includes a fundamental change in identity, a becoming of something new through the mastery of the discourse.

And what do I really mean by all the above...It's an example of self-secret language in and of itself, a discourse analysis provided by my own experiences in academia and tempered by my interests in ontological shifts and magical work.

Ethics and magic Pt the one

I've recently started work on another co-written book project, since the project with Bill W is temporarily at a lull and I've been meaning to get started on this new project for a while anyway. This new project is an interesting one for me as it deals primarily with ethics and magic. I'm working on the first chapter and poring over the very few books I know of that deal with questions of ethics and magic (including your work Gerald) to any degree of length. It's rather odd to realize just how few books there are on ethics and magic, and to note as well that most of what I have come across is rooted from a Wiccan perspective on ethics. I've found a couple other works that deal with ethics and magic from other perspectives, but the majority of western occult texts mainly seem to deal with practical applications of magic, with little concern as to the ethical ramifications of said practices. Chaos magic tends to take a fuck off attitude to ethics and magic, and a lot of ceremonial magic seems to be far more concerned with pomp and pageantry than examining the ethical underpinnings of what's being done by who. Even where I have found some focus on ethics, it's been written in a rather vague way, which speaks to a decision to abstract the issues, as opposed to dealing with them concretely.  It confirms quite a bit to me, in terms of some of the concerns I have about the occult subculture and where it is or rather isn't going in terms of evolving.

Is there such a thing as ethical magic? That's a rhetorical question by the way. I actually think there is such a thing as ethical magic...but how to define it or explain what it is...well that's the subject of a co-written book I and Vince Stevens are working on. Stay tuned for more information, as I'm sure I'll be posting more details and considerations as I continue this work.

Why demonization of others doesn't work

I just finished reading the Madness of George W. Bush by Paul Levy and in it, he mentions something which speaks to what I often find problematic when it comes to political activism, namely the tendency to demonize the people being demonstrated against: The (arche)typical political activists, in fighting against Bush as if he was separate from themselves, unwittingly act as a conduit to create and sustain the very thing they are fighting against. By fighting Bush, they are unconsciously reacting against something in themselves, which simply perpetuates the diabolical polarization in the field. Political activists resisting Bush without realizing that he is an embodied reflection of a part of themselves, lack genuine compassion. Not recognizing what they are fighting against is something within themselves ultimately causes them to not be helpful. On the contrary, they are secretly complicit in perpetuating the very problem to which they are reacting...reactive resistance is a habitual pattern in which we are unconsciously reacting to something out of fear and avoidance, which just gives power to the very thing we are resisting. In reactive resistance, we are possessed by and complicit in the evil we are fighting against.

Levy does also focus on proactive resistance:

Proactive resistance is an activity in which we consciously and creatively respond out of a sense of empowerment. Proactive resistance is when we step into the role of standing up for ourselves when our situation invites-or shall we say, demands-that we pick up this role. Proactive resistance is when speak with our true voice, a truly loving, healing, and compassionate act.

I wish Levy would've focused more on the prpactive resistance and how one becomes proactively resistant...but I agree with the point he makes, and in fact it speaks to my own issues when it comes to political activists, because so often what I really see is an us vs. them mentality with them being demonized as much as possible. The demonization, ironically, actually gives more power to the people being demonized, because suddenly they are larger than life demons actively plaguing the world. Certainly Bush was treated as a demon while he was president, which in many ways reinforced his power. But the same can be applied to how people treat cops for example. Cops, to one degree or another, are often demonized as a force which is out to repress, brutalize, and otherwise beat down people who show dissent. Rarely, if ever, do protesters actually consider that the cops are human beings as well (and yes I'm guilty of this to some degree as well). I say that, because the writing I see all too often from peopel who consider themselves political activists is focused on objectifiying and demonizing what they don't like, while not even recognizing that in doing so they are acting out the very same kind of oppression, close-mindedness, and to some degree bigotry they claim to hate.

It's much harder to treat someone you genuinely don't like with compassion, but I often find that what you don't like in someone is usually a mirror to an issue you don't like about yourself. That's not to say the person doesn't demonstrate behavior that is dislikeable, but what buttons is that behavior pushing in you? Learning to be compassionate, with yourself, and with others necessarily makes those people human to you...and actually takes away a lot of the power in the demonization that they would otherwise receive. It's certainly something to remember...do I really need to put so much energy into someone that I make that person into a demon who can wield such power over me that I do whatever I can to demonize them even further? Seems to me the person who is demonized wins in a way...because you can't see that person as a person...you see that person as an embodied force which has power over you.

The solution then is to view the person as a person...to be compassionate toward that person while still holding to your values and boundaries. Once a person is no longer demonized, you've reclaimed your power. You are no longer resisting, but instead acting on the situation.

Review of the Madness of George W. Bush by Paul Levy

I found this book to be an insightful look at how George Bush has been demonized and how that's really reflective of a process of how people externalize their own issues and project them on to other people. Levy builds a strong case for how the madness and demonization of Bush is ultimately something we are all responsible for by our choice to treat Bush as a being of such evil and harm and ignorance that we can't see the human person that he is.

If there's one thing I really would have liked to have seen from Levy, it would be more focus on the solution to the madness of Bush. He only writes a few chapters on that solution and ultimately doesn't spend enough time showing how it can be implemented or how to utilize the concepts he speaks of to make active and healthy changes in our lives. He's able to prove his point about how the shadow self can manifest and be projected, but more focus on what to do with that shadow self, how to work with it, etc., would have been really nice.

4 out of 5 dreamers

The connection between Inner Alchemy and Social Responsibility

Latest article on Right where you are sitting now: A reprint of Developing an Internal Body Language. I've just finished reading Mencius and what really stands out to me about is an approach to the value of relationships and sustaining them, which I've only found in networking groups which focus on a collaborative approach to doing business. In this book, Mencius talks about turning vices into virtues by sharing them with other people. What an interesting principle! Essentially he argues that when we keep our pleasures to ourselves, then we have turned them into vices, being done solely for one's own pleasure and without any consideration of other people. By sharing a pleasure with others, we turn it from a vice into a virtue because we are using it to create and sustain relationships with others, and consequently taking care of each other, instead of just the self. Likewise, his focus on the heart, as a principle of connection and feeling which separates us from other beings is interesting because it again suggests that the value of being a human is not based on anything inherently human, so much as it is based on the relationships and connections we create, and how then to cultivate those relationships. These two principles are very humanistic, and I think rooted in compassion.

I've found over the years, as I've continued to meditate and work through the various societal and dysfunctional programming I have, that my awareness of others and relationship to those people has changed. I've become more socially responsible, for I recognize that I do have a responsibility to my fellow person, as well as to myself. I think that as a person unclutters his/her psyche that s/he ideally begins to recognize the connections to other people s/he has and begins to cultivate healthier connections focused on the benefit of all, as opposed to just the benefit of the self, or just a few people. Naturally the best connections occur between the people you know well, but even with people I don't know as well, I've come to recognize that I share much more in common with them, than what is different. The differences do matter, but the commonality of being a human being, of having needs, etc., outweighs those differences significantly in a socially responsible model for approaching the world. Inner alchemical work, by its nature emphasizes an awareness of the commonality all of us share, for in doing the work, the superficial layers fall away to reveal a person with the same ense of vulnerability and need that anyone else has...and if we can cultivate compassion for that, then we can reach out and help others, not out of a self-righteous sense of ego, but rather a humble, humanistic awareness of the commonality of the human experience we share.

Review of Mencius

I found Mencius to be an excellent book, which clarified and drew out a lot of the Confucianist principles found in the analects, with much lengthier explanations offered. In particular Mencius's focus on the Heart and also changing your vices into virtues by sharing them with other people is fascinating because it illustrates a different perspective on how to approach the world, while simultaneously advocating a humanistic approach, sorely needed in our current time. It's wroth revisiting this great classic, both as a way to evaluate our practices, and also to remind us that ultimately we need to value an approach that is humanistic as opposed to materialistic.

5 philosophers out of 5

Demons and social responsibility follow up

I've continued working with the five step process detailed in Feeding Your Demons. It's proven very helpful so far when I've had insecurities come up. It serves as an excellent complement to my Taoist breathing practices which are also focused on the dissolution of blockages. One issue that this process has helped me recognize is an awareness of focusing on how much time one spends with me as a way of recognizing my value. In recognizing this issue, it's helped me start reconsidering if that's a valid measurement of worth and also helped me further explore how to develop my own sense of worth more. I'm also writing about this process in my monthly report for the elemental working, so you'll see more information about it in two weeks. On magic and social responsibility, I've been delving further into Mencius and also just started reading Investment for Change, which examines the ethics of investing as a form of social responsibility. Mencius shares information that I find intriguing and useful for considering magic and social responsibility. One idea involves turning a vice into a virtue by sharing it with people. It argues that if you keep what you enjoy to yourself then it becomes a vice, because it's done primarily for selfish reasons, but if you share what you enjoy with others, the pleasure becomes a virtue because it is done with other people. In a sense, it also might be argued that by sharing what you enjoy with other people, you make it into a social activity where the activity can be enjoyed but also moderated by social boundaries and mores, whereas if you keep it to yourself, it may be done to excess and addiction. Also if you share your pleasure with others, perhaps you are helping to fulfill the needs those others have through the act of sharing. And how does that apply to magic? If magic is done primarily for self-gratification, is it a selfish act? If magic is shared with others as a means of empowering those others as well as yourself, does it then create social responsibility? While I don't think magic done for the self is always inherently selfish, I do think that exploring the concept of sharing magic with others is worth exploring in terms of fleshing out whether magic can have an aspect of social responsibility to it. The investment book I mentioned is focused on the idea of investing with an eye toward manifesting change into the world through your investments...while not inherently magic, it does fascinate me to explore finances in that way, and of course wealth magic provides an opportunity employ magic toward that purpose as well. Undoubtedly it is something I will explore further.

There's a few other projects, but they are not in a coherent form just yet...

Social Responsibility and Magic

I've previously posted on here about magic as a social practice, but I've decided to expand on that further by examining the concept of social responsibility and whether magic has any role in it, or not. As far as I can tell this is not a question which has really been asked in occultism, beyond the Ethics of Thelema by Gerald Del Campo, which ultimately focuses on a religion and its approach to ethics. Given that I don't consider my practice of magic to be a religion, I'm not interested in approaching this argument in context to what a central figure wrote. Del Campo's discussion inevitably has to revolve around Crowley because he is the central figure of Thelema, but such a narrow focus ultimately doesn't examine magic and its relationship to social responsibility (nor, to be fair to Gerald, was that necessarily his intent).

The other reason I'm not interested in approaching this issue from a religious angle is that all too often moral and ethical authority is placed in the hands of some cosmic being, as opposed to residing in the hands of ourselves. By placing such authority in the hands of a deity that may or may not care about what happens, we abdicate our responsibilities to ourselves and each other, or worse come up with ways to conveniently invoke the name of the deity while flogging our personal values and beliefs on other people. The Far Right Conservative Christians are an example of what happens when people choose to conveniently displace any sense of personal responsibility into the hands of a deity while promoting what is ultimately a hateful and destructive agenda in the name of religion. It is harder, but much more important to place the responsibility of how we treat each other and this planet in our own hands.

I suppose one could argue that the ethics of magic is examined in the Wiccan rede, but I've never found that to be entirely satisfactory either and beyond stating that one shouldn't harm others in acts of magic, it doesn't seem to deal with the concept of social responsibility at all. Then again, I haven't even defined social responsibility, so let's focus on that for a bit.

I recently finished reading the Analects by Confucius and have just started reading The Mencius. Something which really impressed me about what I read is the concept of social responsibility toward your fellow person and indeed the overall society one lives in. Confucius calls social responsibility benevolence, but I'm going to refer to it as social responsibility. In the works I've read social responsibility involves having an obligation your family first and formost and from there other people who are connected to you. The more connected people are to you, the more obligation is involved. This sense of obligation also applies to statecraft in the sense that one has an obligation to be involved in statescraft.

I don't entirely agree with the Confucian model of social responsibility because it can be fairly elitist, but I do recognize one important aspect of it, which is the focus on taking care of the people you are connected to. However, I also see the possibility for some extensions in other directions.

The concept of social responsibility is something I've been thinking about and trying to act upon in my personal choices for quite a while. I think of social responsibility as a recognition that the welfare of the community is equally as important as the welfare of the individual, if not more so, for the simple fact that an individual has a much harder time living and surviving alone than if s/he has a community to draw upon (and also resources to offer the community). In other words, it is important that the person recognizes that s/he needs to be an active participant in the community s/he is a part of in order for both the community and the person to flourish.

An additional layer of social responsibility is the recognition that each person must be a responsible steward of this planet. This involves more than just recycling and cutting down on one's carbon imprint. It involves recognizing that the planet is a living being in its own right and we live in a symbiotic relationship with this planet as well as with all the other life forms existing in it. It involves making an active effort to connect with the land, similar as you would with the community you are a part of. Some of starhawk's work and the tradition of Reclaiming focuses on environmental work and one's obligation to the environment, and that can be a useful jumping off point for exploring environmental action and magic.

Part of what has motivated me to question the occult culture (and magic) and its significance or lack thereof in contemporary society and culture is that I've rarely felt that my spiritual practice has actually connected me to the people around me. It has been useful in getting me results, but it seems that the focus in Western Magic, at least, is primarily a me-ist focus...what can I get for myself, as opposed to what can I give of myself. While I certainly appreciate the effectiveness of results magic in terms of making some situations in my life easier to deal with, I've also, especially over the last five or so years, questioned how magic can be integrated into society, and whether magic can be incorporated into society as a method and practice of social responsibility.

The magical activity I've observed as having aspects of social responsibility  has inevitably focused on using magic to attack corporations or subversively undermine values of society that the magician doesn't agree with. I certainly think subversive magic has it's place and that utilizing magic in regards to protests of corporations or unjust wars is of value, but what stands out to me about those activities is that they seem mostly destructive and of course focused on the existing archetype of the magician as a rebel. I have not observed any constructive focus or practical application of magic as a force for social responsibility and the closest archetype I can find that might involve a positive role is that of the Shaman serving his/her community.

I think it is vitally important to determine if magic as a methodology can be used to promote social responsibility to ourselves, and to others...not a religion, but instead as a dialogue for how our interactions with spirit mesh with our interactions with the everyday realities of this world and with how we treat each other.

One direction to explore is the path of using internal work to cultivate an increased conscious awareness of one's actions and the effect those actions have on not just the self, but other people, and also the other lifeforms we are symbiotically connected to. While I don't believe that internal work can solve all of our problems, I will note that an increased awareness also leads to an increased focus on being socially responsible in one's actions and words. It certainly has for me...as five years ago I generally only cared about myself and how anything anyone did benefited me. Internal work is not just about becoming spiritually liberated or psychologically sound of mine. It is about recognizing the profound connection we have to each other and to all living things and the decision to step up and become actively responsible in how we choose to interact with all those living things. It is not merely a healing of childhood wounds, but an awareness that for true healing to occur, it cannot be limited to just the self, but must be extended through actions and words to what is around us.

But magic as a form of social responsibility must be taken further than just internal work. We need to ask how it can be applied practically to the world around us. Do we do a ritual to heal the Earth and if so what does that practically mean? How does that ritual change our consciousness and does that change only last while we do the ritual? How do we take magic and change the focus from me to we?

*******

I finished reading When Things Fall Apart by Pema Chodron. Although I've reviewed it before, I've never reviewed it on here, so below is a new review, fresh off from re-reading it.

This is a book that will always challenge you and cause you to discover something new about yourself each time you read it. Having read it a second time, I found myself realizing new lessons which spoke to the heart and soul of my current situation and have no doubt that this book will be relevant again down the line for other situations. This isn't a book which offers concrete meditation techniques, but rather offers perspectives and reflection for you to consider as you meditate and indeed navigate everyday life.

5 out of 5 meditators

My Magical Room

I just moved into a larger place. And one of the perks of said larger place is that I have my own room now. I like having my own space, always have and so knowing I was moving into a new place, where I could have my own room, I immediately began planning for how I could manifest that room, where I would want to put things etc. I want to eventually manifest a futon for it, as a meditation mat and also for other purposes that may occasionally arise. But even without that I have my temple. I finished putting it together tonight. Tomorrow I'll do my first working in it, to set the tone of the room for every other working that occurs there.

I did take some pictures, partially because one of my dearest friends had requested it, but also because it's novel to me that I can show people my space, and have it be my own space.

The book case altar. All of the books on it are ones I'm planning to read in the near future, or they contain exercises and experiments I want to do. Most of these books are related to current projects I'm working on.

My altar. Yes it's a table with a chess set enlayed in it. In front of it is my dagger consecrated to Babalon and a candle as well. I've also got some space/time magic tools. The stone eggs are also tools...some of the oldest ones I've had.

My musical area. I've got a sound machine, some bells, and cds of William S Burroughs spoken word. Burroughs is one of my spiritual saints and also one of the magicians I've always respected.

This is where I keep my art supplies. I consider my art to be a potent expression of my magic. I have body paints and water color paints, glue, and I need to find my pair of scissors for the collages. I have a couple of paintings, gift from friends and admirers there as well. The mirror is also there, because I consider it a doorway to art.

The north wall. I've got my painting to Babalon, Thiede, Purson, and also a scroll featuring Guan Yu on the wall. All of these are dieties/entities I work with.

The west contains a painting on the ceiling I use for journeying, my painting dedicated to love, a mask, and several other paintings, which I'm not going to speak of beyond saying they have personal meaning to me.

The South. The red mask is one I've had for a while. The painting on the left is to Xah my Genius Daemon spirit. The one on the right is personal.

The East Wall. The painting on the left contains a symbol chart for the Dehara system. The painting on the right is the phoenix. I identifiy strongly with the life-death-Rebirth cycle. Actually the tapestry in them iddle is part of that too (and would you believe I've had it for over ten years). The elephant is Ganesh. Even has a broken tusk.

So that's my magical room. Of course it won't be really magical until I do my first working in it, but I've set the atmosphere up. Lupa told me it feels comfortable in there, which is as it should be. I like a space, which is comfortable, and I generally do a fair amount of work with the energy of a room to create that sense of comfort as well.

Disillusionment: A different take

I was listening to an episode of Catnip Brew, a podcast that I just found tonight. One of the episodes was about apathy and disillusionment in the pagan culture. Now, as it so happens, the most read post on the blog, at this point, is the post I wrote about my own disillusionment about the occult scene. So hearing that podcast episode generated some empathy on my part. I think it's fair to say that disillusionment of some kind is an inevitable reality of a spiritual path. It's a test of that spiritual path...and could be a kind of dark night of the soul. Some people never come out of that disillusionment. They give up, or turn away in disgust because whatever they are looking for can't be found in the spiritual path being explored. They forget that you can't always look around to find something to answer the questions. Sometimes you have to create the answers.

In fact it is creating the answers that usually leads a person out of apathy or disillusionment. The person may feel jaded and cynical and yet at some point realizes that no matter where s/he looks, the answer ultimately lies within. Yes we can read books, do what the books tell us to do and even interact with other people in an organization and yet at some point the challenge for a practitioner of magic is to define his or her own path. Some never do that, and others do. I think that the apathy and disillusionment is a sign for when it is time to look toward creating your own path. At that point, you realize that whatever is out there won't answer your questions and may not even have the questions you need to ask.

My disillusionment with the occult scene started in the late nineties. I took a two year hiatus from the occult community, from 2000 to 2002, but even when I came back it hadn't really changed. All that had changed was that I was starting to develop my own path. I had read the books and practiced the exercises and rituals, and had some definite results and life changing experiences, but until I struck out on my own, I didn't really start to find or develop the questions and answers that have informed my own life journey. Even after I struck out on my own and eventually helped found the esoteric portion of Immanion Press, there was still a lot of disillusionment to work through. Some of it was from Graduate school and my choice to drop out of it...the feeling of failure and anger over that took a long time to heal. Some of it was disillusionment with myself as a person, realizing just how much I didn't like myself or how I presented myself to others, and some of it of course was magic, because even while I was writing my books, there was a part of me that felt alienated and angry with the entire occult community.

Over time, I found my path. It took years. My elemental work and the Taoist meditations was my answer to the disillusionment I felt about myself. Instead of choosing to remain apathetic about who I was, I decided to change myself, to take a much more active role in shaping myself into a person I could like, love, and be proud of. The process is ongoing, likely always will be, but as i've stated before, i'm happier with myself now than ever before. Even the emptiness working is ultimately a proactive approach toward redefining what I am doing and who I choose to be.

With the Ph.d, my answer to the disillusionment I felt was to ultimately take the skills I learned and apply them to the editing and writing I did, and in the case of several articles and my book, Multi-Media Magic, put to rest my feelings about academia, so I could move on with my life and no longer dwell on something not important.

And with magic? It's ironic that as I started in on the emptiness working, I at the same time finally found my answer to the disillusionment I've felt about the occult scene for so long. When I realized that other people felt the same way as I have, I considered that to be an indication that my dissatisfaction and concern wasn't just in my head. And that allowed me to consider taking a step in a different direction that I previously entertained much, while also finding my answer in that direction. And that direction? For now it's a bit of a secret, though one I've already dropped hints of elsewhere. I'll be more open about it eventually, but I will say that for the first time in a long time, I spiritually feel at peace with the occult community as a whole, because I'm realizing the benefit of continuing to carve my own niche, and find my own path to get the answers I seek as well as continue asking questions.

But I also know the disillusionment I felt, while not fun to experience, has helped me recognize the value of creating my own answers. To some degree, creating the non-fiction line of books in Immanion Press was my answer to that disillusionment, for it gave me an opportunity to promote what I believe is essential to the evolution of the occult subculture as well as the evolution of humanity in general. That was a partial answer and the value of that answer to myself is evident in the comfort I take in not just publishing my own writing but providing a forum for other writers to publish and share their works. The happiness I have seen in those writers when their works were published in a way that respected and valued what they had to say has often provided me hope at times when I sorely needed that hope.

And yet the full answer couldn't be arrived at until recently, until I was ready to take another step forward in service not just to myself but also others. Some of that answer arose out of my life coaching and the networking I've been doing with other businesses. And some of that answer continues to come from my own experimentation, but also work with others. It is in fellowship with others that some answers can be created. The interchange of ideas, the exchange of energy, etc. The magician is not some lone wanderer on a path, not always...Sometimes the path turns and you find there's another person or people there ready to walk for a turn with you. It is the creation of an answer that provides you the light at the end of the tunnel, the dawn rays of the sun ending that long night. What will come after that? Who knows...but I'm ready to step forward and find out.

Magic as a Social Practice

In a recent post, I asked what the purpose of magic is. In some follow up conversations I've had, it's been suggested that magic is a social practice. If so, then the question arises how contemporary practices of magic display such social practices. In another conversation I had, it was suggested that in a lot of contemporary occult culture there is a focus on out cooling each other, a focus as it were on image as opposed to something more substantial. We see this attempt to outcool each other in workings which are focused on sabotaging the institutions of mainstream culture. For example the attempt send a lovebomb to Fox News, as written about in Generation Hex is a good example of a focus on image as opposed to content. We have to ask if that magical working really did anything substantial...and given that Fox news seems to be still running and operating, I'm not certain that the lovebomb did anything substantial at all, other than create an image of doing something. If magic can function as a social practice, it must offer something more substantial than image and a practice more significant than attempting to prove who is more cool or who is more subversive to mainstream culture. Indeed, we need to ask how magic actually contributes to our culture. Are we engaged in a practice where we actively contribute to the culture around us? How does the practice of magic contribute to our culture? In what ways is magic as a social practice, a practice that enables change of some kind to occur?

In a discussion I had with Vince Stevens, he suggested that taking the path of the Taoist mystic who sought to educate people about his practices in order to help them live better lives might be a path to consider. I think this approach to magic can be useful in the sense that it asks us to consider what kind of information we are gtiving out as well as considering the effect that information will have on the people hwo choose to pursue it.

What I think magic as a social practice really comes down to is finding ways to re-package magic as it were. I got involved in life coaching because I wanted to be able to offer skills I'd learned as an occultist to people who might not feel comfortable with the magical aspects, but could still benefit from a repackaging of those concepts into something they could understand, without all the negative connotations included...because despite what Crowley wanted, in terms of rehabilitating magic, I don't perceive it as rehabilitated in the public's conception of it. For magic to become a social practice it has to be re-packaged...reconsidered, as well as looking at how it is used for the benefit of all as opposed to the benefit of just the practitioner or a small group of people that practitioner knows. I think that as the concepts of intention and will are explored in neuroscience and physics and psychology, and as professions such as life coaching and alternative healing become more prevalent there is a chance to apply magical skills to the community and to help people become more connected to each other. I think that if this is to be to successful, we ultimately have to ask what the purpose of magic is and what legacy we want leave to the people who follow us, as well as to this planet we live on.