Book Reviews and a meditation on Emptiness

Book Reviews: Grammar for the Soul by Lawrence Weinstein While not a typical book that one might associate with spiritual techniques, this book proved rather intriguing because the author examines how punctuation, tenses, clauses, passivity, etc is used in language to communicate and also empower an individual. As someone who consistently is interested in exploring the connection between language and spiritual techniques, I also found this book useful for considering how I could not only improve my writing, but also improve the efficacy of my magical workings when it came to using language.

Each chapter is only a few pages long, but the author manages to include a lot of information as well as samples for how grammar can be used to empower and communicate, as well as create personal change. The author's narrative is friendly and approachable. I didn't feel lost in a sea of grammar rules. If anything, I felt that I could easily navigate grammar's laws and use them to my benefit, both for my writing and my sense of self.

If I have one quibble with this book, it's that the author didn't include exercises for the reader. While the examples he used were illustrative of how to improve one's writing skills as well as how to use writing to effect personal change, the lack of exercises can keep the reader from realizing the book's full potential, unless they are already active writers. That said, I'd give this book a 4.5 out of 5.

Book Review: The Mind and the Brain by Jeffery Schwartz and Sharon Begley

This book was probably the most fascinating book I read about neuroscience and that's saying something since I find all of them fascinating. In this book the author explains neuroplasticity and how it continues to work in the brains of an adult as well as a child. The author also reviews many of the neuroscience experiments and projects done by various people as well as how those projects have confirmed the efficacy of mindful practices in controlling our habits and thoughts.

What I found really fascinating was how the author's work with OCD patients help them overcome that affliction by learning how to rewire the thought patterns. Equally interesting is the focus on how we can deliberately change our brains not only to heal, but also to continue sharpening our skills. For people interested in the intersection of neuroscience and magic, this book is a must read. 5 out 5

*******

A Meditation on Emptiness

Last night, while at the Deacon X fetish event, I again felt myself feeling empty...I think it was a continuing realization that with everything going on there, I had a sense of loneliness, a sense of not feeling satisfied...a realization, again, that this emptiness is not something that can be cured by the presence of anyone person...that it is something that can be ignored or sometimes not felt, but it is still a fundamental part of life. I felt a moment of anger and frustration...part of me wanted to walk out and just keep walking...but instead of doing that I sat down, and start a Taoist breathing meditation, opening myself up to that feeling of emptiness, accepting it. As I breathed I circulated my energy into that feeling of emptiness and felt my emotions swirl into the energy until I felt very calm. And I felt the emptiness reach out and start teaching me something I could do with the circulating energy to not only calm myself, but direct the emptiness I felt. I directed it into my hands, which I would later put to good use at said event ;)

Still what I came away with is that emptiness can be worked with...not just felt but worked with, which will make the oncoming elemental year very interesting indeed.

A book review and thoughts on failure

I finished reading Paul Ekman's book: Emotions Revealed...Below is my review In Emotions Revealed, Ekman discusses how a person's face can be "read" to determine what kind of emotions s/he is feeling. The author then proceeds to focus on emotions such as contempt, disgust, sadness, happiness, and anger. In each chapter he has a model who shows different expressions. He explains in great detail how to read the facial expressions as well as what they seem to mean. He also has an exercise that people can do to use facial expressions to invoke feelings. Overall, it's a fascinating read, which shows how much the face is integral to feeling emotion as well as expressing it. At times, the book is dry and can be a bit of a slog to read through, but Ekman does a fairly comprehensive job of explaining the subject. I'm already eager to see how I can apply the concepts in my everyday communication.

Four out of Five.

It's a useful book, at least for my studies in identity work. I'll be curious to see what he produces down the line. I also think being able to recognize emotions as they are displayed on the face can help quite a lot in communication situations.

In other news...

I was reading a post tonight on livejournal by Ges on failure in magical practice. I agree with his sentiments. It goes back to something I've said, which is that even failure is a result...it indicates something about the magical process that you need to refine or correct. Without failure, how do we learn? Failure is something essential not only to magical practice, but also to living life. While I enjoy my successes, my failures define how I can improve my life (but don't define my life in and of themselves).

I was thinking the other night about the purpose of magic, and I think how a person deals with the failures that occur in magic speaks something to the purpose of magic, and what motivates the person to keep trying or to give up. Our failures challenge us to learn from them and adapt. I've never perceived failure as a negative experience, though my reactions my be negative toward it. In the end, however, I've had to rely on my discipline and go back to the drawing board so that I can figure out what needs to change in order to make something succeed.

This is especially true with magical experimentation, since experiments won't always go right. I can think of several experiments where what I thought would occur didn't happen and I had to go back to drawing board. Sometimes the failure is the most intriguing part of the process because it forces you to go back and look at your theory and assumptions and ask yourself why something isn't working the way you thought it would.

That identity thing again: Being a report on my latest projects

I've been saying for a while now that a lot of my work in magic focuses on identity. I haven't gone into a lot of detail, but that's because the pieces are getting sorted out and catalogued in my mind and this takes a while. But I recently started reading Nature and the Human Soul by Bill Plotkin and he strikes on some stuff that I've hit on before in Multi-Media Magic about identity. In MMM, I defined as the agreement between the person and the universe as to the person's place in the universe. Plotkins takes it further when he says that a thing's ultimate place is defined by the relationship the thing has with everything else. And I find myself agreeing with that...not just relationships with other people or even other animals, but the relationship a person has to the sense of self in those relationships, as well as to the place where s/he lives, to nature, to the plants, the air, the elements, etc. When I think about the elemental work of the last few years, the effect it's had on me, the effect it continues to have, I am struck by the realization that it and really all of my magical work has been a way of changing my identity, renegotiating the terms of the agreement with the universe so that my place is somewhere different from where it was, which is basically what I wrote about in this article. Reading Plotkin is a further confirmation that I'm on the right path with identity and it's role in metaphysics. Of course I've gotten other confrimations in the books on psychology and neuroscience I've been reading, but I like it when I get confirmation from a different perspective and in fact reading Plotkin's book is looking into a different perspective.

I'm also pleased because I'm nearly finished with the research of my identity project. I've been spending the last year reading and exploring this concept. I have a lot I'll need to put together and I do need to go back and reread a few books I haven't touched in a couple of years such as Wilson's Prometheus Rising, but it is coming together. What will be particualrly fascinating is explaining the different between the concept of consciousness and identity, because there is a definite difference...as well as explaining how all of this relates to concepts of space/time magic and inner alchemy.

You know the love work has been an exploration and renegotiation of identity for me. It started out with the relevation that there was some definite problems in my understanding of love and how it manifested itself in my life, as well as how to express my desires...and it's changed so much since then...and it is so fascinating to see this change in effect...not a change to get a material result or call up a demon/deity, but instead a very focused internal change that nonetheless shapes and changes how a person relates to everything he has connection to more profoundly than any sigilized result could...

Oh and I have several ideas of what my next elemental working will be...but I can't share yet, cause I need a bit of time to see if that's what I really need to work on, or if it's just fanciful thinking.

My disillusionment with the occult scene

My disillusionment with the occult scene started eight years ago. I remember the incident vividly. I was telling my mentor, a magician who was a member of TOPY about some ideas I had about pop culture and magic, when he stuffily told me that my ideas weren't real magic. I was pretty shocked to be honest. I'd never had anyone just up and tell me that (of course until I lived in State college, PA I hadn't really encountered too many occultists or pagans). I'd had a belief that occultists were open-minded people, always experimenting, always trying new ideas out. It was a fairly naive belief, in retrospect. In later years, on the zee list and other e-lists, I saw a lot of squabbling and flamewars occur. I saw people discourage other people's creativity and experiments. I took a year and a half off from the online occult scene for that reason, deciding to just do my own thing. Eventually when I did rejoin it, I'd founded my own e-lists for my own purposes and made sure I picked people who I could work with. I remember with some fondness my timemachines e-list which I ran for several years. The focus on space/time magic was exhilarating because people were focused on learning and experimenting. There was nothing remotely discouraging about the sharing of ideas, no attempts to put people down or tell them what they couldn't do. I always found that kind of atmosphere conducive to magical work.

The last few years have seen a lot of changes in my life, and with it a continuing growth of disillusionment about occultism and what it represents. Occasionally I feel that I'm an old-fashioned curmudgeon when I look at what I perceive as a culture of image, of marketing the occult world in a particular way that to me all too often seems to focus more on the act of rebellion and less on the potential of magic. Occasionally, I look around and wonder, "What happened?"But then I also ask myself, "How much of this disillusionment is just your expectations?"

And really in many ways that's what disillusionment boils down to. It is the refutation of your expectations, the realization that you have placed expectations on something or someone...and suddenly the scales fall away and what you see may not match up with the reality you imagined...and what you see about yourself and how you've looked at a situation through blinders may also be very revealing. Any subculture goes through changes and the occult subculture is no different. How a person adapts to those changes or doesn't determines how much participation that person might have in the community down the line

Over the last few months I've withdrawn myself from a lot of the occult community happenings. Some of that has been the elemental love working and the demands it's placed on me in terms of really digesting what I'm learning about love, and myself. Some of it has been evaluating what my place is in the occult community, what I have to offer it, and whether what I offer is of any real value to the subculture. Some of it has been exploring life in different directions and perceptions that until now I hadn't thought to travel in.

In recently challenging the sacred cow of Crowley on this blog, I found the opportunity to really look at what one of my issues with occultism has been, namely the focus on the image over the reality. Because if there's one thing that Crowley represents, it is the image of the occultist that he created in both his actions and words. In some ways that notoriety has played in his favor, but in other ways, I have to wonder if he'd look at it as such a beneficial thing. It doesn't matter beyond the fact that people need symbols and so will gravitate toward those symbols. Crowley has moved beyond the role of the magician and assumed the role of an icon and a symbol for occultism, in particular Thelema. In truth my recent posts about Crowley showed me that it is very hard, if not impossible to separate the icon of Crowley from Crowley's writing.

That same issue is spared for just about any other writer of the occult. Most writers of the occult never achieve the notoriety Crowley had. The focus on their works is less about the image and more about the reality of what they were trying to do. It's a subtle distinction, but an important one to make in considering where occultism as a subculture is going. It's one I've considered carefully the last few months as I've withdrawn from the occult scene (Beyond what I post here). Is occultism about the image, about the appearance of a certain style or operating a certain way, wearing certain clothes, uttering certain catch phrases, in short fitting into an idealized image of occultism? Or is occultism about what we do, how we do it, how it can be used to change lives, help each other grow, and learn about the inner workings of the universe?

I've been pondering these two questions for years...and in some ways my work with identity is informed by my ponderings about these two questions...because identity is informed both by what we do and how we are perceived by others and ourselves...the content and the image.

In taking a step back from the occult scene and considering the different questions I have mentioned here, I've also been considering my disillusionment...the role my expectations play in that disillusionment, but also the recognition of the questions I'm asking and the answers I'm steadily working toward. I have no answers...and yet I have the longing to connect with others in finding those answers. In working magically with two different people lately, intimately working with them, challenging and being challenged, I'm struck by just how good it can be to have people to work with, to talk with, to share with your spirituality, your journey, even as they share there own.  And maybe that's an answer itself to me...and a cause all its own for that disillusionment I've felt. It's all too easy after all to get wrapped up in your journey that you forget to look around and enjoy perceive the journey of others. And isn't that, in it's own way, a form of judgment, of valuing certain things, without appreciating what really is available to a person? Yes...it can be.

With some distance perspective changes, just as a subculture changes...what results then?

Some thoughts on time

After reading Evola's article on precognition and time in Introduction to Magic, and in particular two passages, I've been musing further about the illusory nature of time and how much a sense of time is derived moreso from routines than we might think. The passages in question is: "The overwhelming majority of people are so enslaved to habits, craving, instincts, and fixed reactions, they are such slaves to things and to their selves, that it would truly be surprising not to be able to forecast their future. Knowing the so-called 'character' of a person, we can already know in an approximate way what he or she will do in certain circumstances" (Evola and the Ur Group 2001, p. 310).

and

"Wherever the basic condition of 'desire' is overcome, and thereby the object is purified from an object of desire into an object of contemplation, the overcoming of the temporal condition ensues naturally. I am referring here to the liberation of the self and of the object and thus to the possibility of capturing in a synthetic way what ordinary consciousness would regard as events analytically arranged along a temporal series, as a mere sequence of 'facts' or events more or less endured" (Evola and the UR Group 2001, p. 313).

A lot of what Evola writes about in terms of habits, cravings, etc is is quite true. Contemporary studies in neuroscience show the people act more so on emotions and cravings and desires and then after that initial impulse end up rationalizing their choices. Given that the amount of neural connections that go from the emotional systems to the rational sections of the brain is substantially more than the connections going from the rational systems to the emotional systems, it's fair to say that the emotions have a significant impact on our choices (no matter how we might like to conceive of ourselves as rational thinkers). Add in the fact, that in sales it's recognized that you sell the feeling in order to hook a potential buyer, and you have people who do in fact plan on the future likelihood that a person will react in an expected manner.

A conversation with my neighbor tonight yielded another insight, which is that if a person feels really good about the lifestyle s/he has, s/he may be perfectly content with the predictability of hir routines. This then brings into question what the motivation for change needs to be to shake up that routine...point is though that time becomes more of a reality through the predictable routines we use to navigate life. In fact time can be conceived as a measurement of those routines. this is most noticeable in the eight hour workday, where time is used to measure how long a person has to stay at work. But it can also be seen in other activities...Calculating the commute for instance.

An astute reader will note that I mentioned time's nature is illusory, but might wonder if that's really the case, given what I just wrote above. But what I wrote above amply demonstrates the illusory nature of time in the sense that time is used as a predictor and measurement of activities...when they should occur, when they could occur, etc....We use time as a measurement to determine and predict when something happens, and create routines out of that prediction.

The second passage of Evola's is intriguing to me, mainly because I've experienced it...i.e. the alignment of events and occurrences that cause a situation to manifest favorably for me. And I think he hits on a key point, that the overcoming of desire greatly enhances the potential of the events aligning in a person's favor. The reason is because you're no longer engaged in specific routines that you believe will get you what you want. We use routines to provide us comfort as well as to fulfill desires, but those same routines are predictive of the actions we'll take, and can limit the possibilities/opportunities a person could manifest.

The choice to overcome the basic condition of desire is really the choice of being able to perceive the desired outcome in a dispassionate manner...to no longer want it, and thus to no longer need your fixed routines that you'd normally use to get it. Unsurprisingly the result of this is that a person is much more open to possibilities or opportunities that are unconventional, yet still lead to the same outcome. A personal example I'd use is my deliberate choice to not concern myself about the out come of my most recent job hunt. Instead of worrying about when I'd get a job, I focused instead on other matters that I cared about. I did of course still do some job hunting, but ultimately the job I ended up with came through a different venue than what I'd normally have found. Everything came together at at exactly the right time.

It occurs to me that linear time is really another means of measuring desire, measuring how much effort you will put into getting something...whereas non-linear time  is an acceptance that the desire isn't essential, and consequently this opens up new vectors which can bring that desire into fruition...the act of not wanting it causes it to occur. Sounds contradictory, but the more desire we emotionally feel, the more invested we are in attempting to obtain something, and as Evola notes and I have noted myself, both from personal experience and from reading a variety of texts on the subject, the feeling of desire can trap us into particular routines, while blinding us to different perspectives that may not be as based in desire (or linear time), but are based on being open to the random opportunities that cause reality to align and manifest what the person was seeking. It's exactly when you give up desire on an emotional level, that you open up to non-linear time and allow what you wanted to come to you through unconventional methods.

Paradox...

Review of Introduction to Magic by Julius Evola and the UR Group

Introduction to Magic by Julius Evola

The title of this book could be a bit misleading, as it's fair to say that the majority of the articles in this book are not intended for people who are just coming into magical practice. The articles requires at least an intermediate knowledge in Hermeticism, Alchemy, or Buddhist Meditation techniques, for the most part. With that said, I definitely recommend this book for anyone who is interested in reading and practicing the different techniques described and discussed in this book.

These articles were written in the late 1920's by a group of experimental magicians called the UR group, lead by Julius Evola. This book presents a fascinating glimpse into ceremonial magical work being done in that time by magicians who weren't overtly associated with magical orders such as the OTO or Golden Dawn. The articles are detail oriented, but all of the writers manage to discuss the concepts with enough brevity to explain what needs to be done and how to do it, without unnecessarily waxing poetic about it.

One article I particularly liked was what I would suggest was the first article ever written on space/time magic...but rather apt for what it suggests about the nature of time and how a person interacts with it. This is definitely a book I will read again and again and get more out of each time I read it. I recommend it to any person who wants to either get a better historical perspective of magical practices or wants to continue honing his/her practices.

Facial Action Coding and Posism

Something Bill Whitcomb turned me on to recently is Facial Action Coding (FACS). It's a coding system that attempts to taxonimize human facial expressions (just imagine the correspondence charts with that!). For me this is interesting, because I see some related threads in the neuroscience works I've been reading in terms of how facial expressions have been used in experiments with emotions. Add in, what I consider to be some potential for magical work via the usage of facial expressions, in terms of invocations or for identity work and FACS could have some pretty cool applications. Now what's really interesting though is when you can combine posture and gesture into something like FACS. To some degree we do this already on an automatic level, but of course my interest is on a conscious level...and we can thank Pascal Beverly Randolph for some suggestions toward that. In his book Sexual Magic, he discusses a concept called Posism, which is a method where you use body language, gestures, and postures as a way of embodying a concept or emotion you want to work with magically. You can see some of his stage magician background with this technique, but I'd be interested in finding out if he was influenced by 18th century rhetoric schools which taught rhetoricians poses and gestures that could be used to evoke emotional responses from their audiences.

For Posism to work the magician creates a mental state which s/he associates with the gesture. The idea is that the gesture then creates the thought, which in turn acts as an influence on both the magician and the environment around hir. Sounds an awful lot like NLP anchoring, doesn't it? Actually you can probably base some of the influence of ritual poses in Western Magic on Yoga, but also PBR's Posism techniques.

In anycase, Posism, combined with NLP techniques and FAC  might provide some intriguing possibilities in terms of creating different emotional states and other altered states of consciousness through the use of body posture, gesture, facial expression, and of course anchoring. I don't know enough about FACS yet, but I've started using Posism and NLP for certain engagements and it's proving helpful...so when I learn more I'll be sure to update.

Follow up Post to the time to Get over Crowley post

In her latest post on the Crowley movie, Psyche says: "Ellwood seemed pleased the movie received a terrible review because he hates Crowley...I hear this sentiment [She's quoting my post where I mention his claim to fame is publishing the GD rites and also his showmanship] a fair bit from people who have not actually read much Crowley and are therefore unfamiliar or unaware of the influence he’s had on magickal thought and practice - “hero-worship” rather misses the point."

In point of fact, I don't actually hate Crowley. I just don't think what he's put out there is nearly as impressive as other people seem to think it is. I'm actually quite familiar with Crowley's work, having read Gems From the Equinox, The Book of the Law, Book Four (Parts 1 - 4), Moonchild, Liber 777, Magick in Theory and Practice, and The Book of Lies. And even after reading all of that I'm just not as impressed as others are with his work (As is evidenced by my post where I showed the problems in his definition of magic). Do I think he has valuable things to say? Certainly. I also think he's been dead for a long time, and other people have written works that are equally as valuable but often ignored or not known about, because in Western ceremonial magic, the buck seems to stop at Crowley. A good example would be Pascal Beverly Randolph who's work, as I mentioned in my post about the movie review, was essentially plagiarized by Crowley with no reference back to his work (and yes I have heard actual Thelemites, and ex-Thelemites admit that this was the case).

I don't hate Crowley. What I do hate is the often uncritical acceptance of him, and unwillingness to look at other works by other authors. What I hate is how so much focus is put on Crowley and how he did so much for magic, and how much other people and their contributions have been ignored because OMG Crowley!!! There are some people who even try to emulate his practices and life as much as possible, instead of developing their own practices. And this is where, yes there is hero-worship. Some people get so focused on what Crowley did and how wonderful they think his writings are, etc, etc...and I begin to wonder if they have original thoughts of their own, or have done anything with their practice which isn't just an emulation of what Crowley did.

I know some people argue that Crowley defined magic and that no one can surpass his accomplishments, and that bothers me as well, because if seventies years after the death of someone, you haven't seen genuine progress in a discipline, or people haven't come along and offered something substantive that continues to push that discipline in new directions, then that discipline is dead. At that point, why bother doing anything new? And that's what I hate...that people venerate him to such a degree that the potential for genuine progress is that much lessened...because hey if so and so is such a bad ass magician, I'll never compare to him. They shouldn't be comparing themselves to him in the first place. What they should be doing is getting what they can out of his works and ALSO reading and practicing what others did, while also developing their own practices.

I think Crowley was a person much like anyone else who has his share of experiences and occult adventures. I think he had a lot of courage to write what he did in the era that he wrote in. I also think that he did some questionable practices, such as plagiarizing the work of others. And in the end, I think that while it's important to acknowledge that he's had some influence on Western magic, and continues to this very day, it's also time to start focusing on what others have done and written and learn from their works and experiences. Crowley was just one person, and unlike others I disagree that he's defined magic or set an unsurpassable record. He's offered a perspective on magic, but there are others. He did some impressive magical work, but if you're doing it right than so have you.

I don't hate Crowley. I just hate his influence. I hate that it discourages genuine progress. I hate that people are so wrapped in what he did that they can't look at his work in a balanced manner, and they don't look at the works of other people, because they think that nothing else that anyone wrote had value compared to Crowley. And they don't try to do anything on their own, because they don't think it has value, unless what they're doing is what Crowley did. And that's why it's time to get over the hero worship.

When sickness strikes, opportunity occurs

I'm not sick, but my wife is. She has strep throat. I took her to the hospital last night and we got her the appropriate anti-biotics to combat it. But she's still infectious, so there's the potential chance I could get sick. I actually had felt a bit of soreness in my throat earlier that day and it'd been a bit more irritating when she was diagnosed. It occurred to me that the sore throat was a symptom of my body already trying to fight off potential sickness. So I decided to help my body. The sore throat was a warning and given that I didn't want to get sick or deal with strep throat, I immediately began to work with the throat. I visualized little nanobots going in and rounding up the strep and getting rid of it with lasers. Afterwards the nanobots administered healing reagents to my sore throat. Within an hour of doing this visualization, the soreness in my throat was gone. I decided to have the nanobots patrol my throat until the infection period is finished.

So with sickness (not my own thankfully), the opportunity to come up with a defense occurred. And my body has been duly grateful afterwards. So sometimes something like this can be an opportunity for a person to experiment

Emotions and circuits

I'm reading The Emotional Brain by Joseph LeDoux. It's a fascinating book, which so far has mainly looked at how psychologists and neuroscientists have tried to explain the role of emotions and where emotions reside in the brain. What I find rather interesting is that LeDoux argues that the notion that the emotions are based in the Limbic portion of the brain is inaccurate...and the reason I find this interesting is because if this was true it would torpedo the Leary-Wilson eight circuit model of psychology that many an occultist refers to, which is at least partially based on the idea that the Limbic portion of the brain controls the emotions. In fact, where you get your reptilian brain, mammalian brain etc is from that concept that the emotions reside in the limbic portion of the brain. So if LeDoux is correct (and I imagine as a neuroscientist who has spent a good portion of his career focused on exploring the role of emotions in neuroscience that he might at least have an inkling of what he is talking about) the eight circuit model might be in need of revision. And this is not such a bad thing really, because the eight circuit model is as much a sacred cow for some occultists as Crowley is for others and challenging that sacred cow is much needed.

One of the many reasons I decided to start reading up on neuroscience was to get a better idea of how contemporary science understands the workings of the brain. I've never found the eight-circuit model wholly satisfying, particularly because it seems to compartmentalized and rigid for my tastes. While I think it can offer a better model for understanding the psychology of one's internal workings than say Freud, it still seems to overly mechanize how it all fits together.

And what I've found looking into neuroscience IS fascinating because it provides a unique view of the universe that is a human body, and offers aspiring magicians a different medium to explore magic in. When combined with psychology it can also explain some of the mental disorders people can experience, as well as offer a potential way to heal or mitigate those disorders via medication, but also I think through magical practice (as I've discussed in some depth in Inner Alchemy).

Of course a lot of the thrill is what still can't be explained...mysteries abound, and where there's mystery, there's magic.

Anyway back to the eight circuit model...a lot of it is based on neatly compartmentalizing what part of the brain is the Reptilian brain and what part is the mammalian brain etc. In fact there's a lot of categorization that occurs with the end result being behaviors mapped out like correspondence tables to the different circuit types. And y'know on the one hand that is an awfully handy system, when you can say "That behavior is the first circuit acting out" It has its uses to be sure...and it can provide a useful model for diagnosing behaviors, though not necessarily a model for changing said behaviors. And while knowledge can be good, application of that knowledge is essential to making it useful when it comes to manifesting significant changes in behavior. And that's where the other hand comes down, because the eight circuit model is just one model among many and yet curiously those other models are seemingly ignored much of the time (though NLP and memetics are becoming increasingly popular models for the occult movement). I think if we can balance the eight circuit model with other ways of knowing...make it one among many, it'll still shine, and in fact might prove a better model when it can be intermixed with other models and consequently practically applied (something which Antero Alli does).

As I continue to read up on neuroscience and apply my magical practices to it, I've increasingly become convinced that the psychological models that are used in occultism need some substantial revision, partially on a bio-genetic level, and partially just to keep up with the current studies in psychology and related disciplines. I've some half-baked ideas of where some of this revision needs to occur (for instance considering the role of identity in magical acts), but as I continue to explore, experiment, and research I will post more about where I think some of those revisions could be applied. Certainly it's proving to be an interesting journey so far in terms of considering just how much we have yet to experience the miracle of our own bodies, let alone what else is out there.

The Wii and magic

We got a Wii recently and already it's sparked some thoughts on how it could be used for magic. While I enjoy the ability to play retro games, by far what I enjoy the most is using the wii mote. I've been fooling around some on the wii sports and something which stood out to me about it was how while the wii mote does give you a visceral experience in using it, it can also give a person an idea of how they think. In this case I'm thinking of bowling, where with a push of a button you can change the direction of the line that you want the bowling ball to go to, factoring in how the ball will curve. I took to using that quite a bit as I got a sense for how the controls picked up my movements in the bowling. And it made me realize that in terms of thinking in lines, I tend to think in curved lines as opposed to straight lines. Straight lines have always represented a kind of linear trap to me, where as a curved line is flexible.  I don't know how much any of that really relates to magic beyond perhaps recognizing how one think influences how a person approaches magic. But I will say that I think there are some applications for the wii..Imagine a program where you could do the ritual movements with the wii mote and see on the screen the flaming pentagram. On one hand you might have the removal of visualization, but on the other hand it does offer that opportunity to riase energy both through your own actions and the actions of the computer avatar...sort like an electronic astral plane...or you could have a program where you create your own temple.

I think there's a lot of that could occur with the wii...in terms of applying it to magic...it'll be fascinating to find out out just what can be developed.

Thinking in lines Straight lines vs curved lines...i.e. wii bowling.

Methods for organizing your mind

Recently I was up in Seattle, talking with several friends and I mentioned a couple projects I was working on. One of my friends shook his head and asked me how I managed to be so prolific with how busy I am. I thought it was an interesting reaction to have, but it relates to some degree with some of the experimentation I've done in the past as well as ongoing work that focuses on multitasking in order to achieve more. I've always been a multi-tasker and also a person with a very non-linear approach to time and concepts of the self. While some people have a single track mind, my mind is always working on multiple tracks, in multiple directions, doing multiple projects. Even when it seems like I'm working on only one project, there's always other parts of me working on other projects in the background. The same applies to books I usually read five to six books at a given time, switching between each book when I ever overloaded on a particular subject, so that I can give that part of myself time to process and digest information.

I have a variety of techniques I use to help myself process and organize information. I'll share one today, which is based off of a technique from William G. Gray's books: Modern Ritual Methods and Inner Traditions of  Magic. The other techniques you'll have to wait on until I finish writing my sequel to Space/Time Magic. In MRM, Gray posits the concept that a ceremonial tool is a symbolic representation of concepts. We use the tools to symbolically access the concept or information they represent. Gray further suggests that through meditating on a particular and the symbolic associations linked to the tool, a person can imprint that information into his or her consciousness and either invoke or evoke it as needed without the presence of the physical tool. The physical tool can aide in the invocation or evocation of the information because it is a physical embodiment of that information. Gray's approaches to interacting with tools as symbolic constructs is somewhat similar to Spare's alphabet of desire. The goal, with either technique, is to create strong associations that can be drawn on to mesh the magician's identity with the information that the symbols represent.

In ITM, Gray discusses the concept of a Telesmic image. The Telesmic image is an evocation of internal resources or information. It's similar to the concept of a servitor, egregore, or a thoughtform.  It serves as a mirror or reflection of the magician, while also embodying particular aspects of the magician or embodying particular archetypes. From Gray's perspectives deities would be Telesmic Images, which have been suffused with all the information that their worshippers have provided the deity through the devotion given to it.

One of the ways I organize my mind involves the use of symbols for containing information. I can bond the symbol to an image as well, in order to create an entity which represents information or concepts of a specific type. This is useful, because I can then direct information to that construct and draw on that same information when I need access to it.

This then is one method I use for organizing my thoughts...Though I plan on going into much more depth in my sequel to STM.

Pop Culture Magic Anthology

I'm editing an anthology on pop culture magic. It's nearly finished, I'd say. It's fascinating to read what other people have done or are doing with pop culture and magic. It gives me a renewed appreciation for that field of magic. I'll admit I'd become a bit cynical about that particular area, but after reading and editing the articles I may actually write another pop culture magic book down the line. *shrugs* or not. We'll see. The fact that I'm finding renewed appreciation in it is enough. Not everything has to involve writing. I've been doing a lot of thinking about my place in the occult/pagan community. I posted in my live journal earlier today about some of my reservations and whether I really identified as an occultist anymore. I practice magic and mostly I think that's useful enough as a descriptor of an area of my life, but not the entirety of it.

I think the practice a person takes on is really a personal thing...you make of it what you will. It's easy sometimes to get caught up in what others are doing, but what others do is not what I do...it can be similar, but I'm also on my own journey. I need to remember to honor that.

Neuro-sorcery Pt 4

A friend of mine asked me recently if I had considered working with the neural network of the brain. The neural network basically is a network that is created by how you learn, but also be the paterns of behavior you engage in. As you continue to repeat a behavior it becomes more and more imprinted in the patterns of psynaptic firing. To change a behavior, the change has to occur in the neural network. The change ends up creating new pattern of pysnaptic firing. That's a rough summary of it. I'm probably not entirely accurate in my description of it, but I'm still doing a lot of research on neuroscience. In anycase, my latest work has involved working with this concept of the neural network. Mainly it's been focused on exploring what it feels like. when I interact with it, I see a web fulls of lights with energy going in particualr directions. I'll be writing more later...it's at an early stage.

Advanced books: Is there a market for them?

Recently Carl Weshke, the owner of Llewellyn books put up a call for readers, asking them to email him about advanced books, i.e. what they wanted Llewellyn to publish that would constitute advanced material. Oddly enough, Donald Michael Kraig had recently written an article in New Worlds Magazine (A Llewellyn magazine), which seems to contradict with Carl is looking for in advanced magic. In Donald's article, he suggests instead that it's not deeper books, but broader books which are more important, and that there's no such thing as advanced material. I disagree with the sentiments of the latter article. I believe that it is possible to write and publish advanced books on magic and find an audience for them, but it strikes me as odd that there is such a fundamental disconnect, or rather contradiction at work within a publisher that wants to publish advanced works, but also discourages the concept. Granted, it could be argued that DMK doesn't speak for Llewellyn, as opposed to Carl Weshke, but he is an editor there, as well as an author. Then too, there's the question of whether Llewellyn ultimately can publish advanced books. Their focus is on trying to reach the broadest demographic, which is impossible to do with an advanced book. An advanced book is for a smaller audience and will generally utilize discourse that is focused toward that audience. The goal isn't to sell books to as many people as possible, but rather to meet a specific market's need, which necessarily limits the number of people who will buy the book.

Finally, The wildhunt as weighed in on this issue, as well as commentators. The sentiment there seems to be that the focus on advanced magic and esoteric technologies is too limited, with not enough focus on advanced pagan spirituality and theology and philosophy. While I think their is a point to be made for the lack of advanced books on those subjects, I also think it's important to find a way to bring some practical applications to those topics. Thus a book on advanced spirituality or theology could still include some form of practical exercises or magical work that integrates the concepts into the person's life. Then too there are publishers such as Asphodel press who do in fact offer a venue for publishing books on advanced spirituality, etc. The difference is asphodel isn't a big publisher, with access to big box book stores, while Llewellyn is...and perhaps that's where some of the discontent from some authors is, because presumably those big box book stores will sell lots of their books...but let me just say that any book of an advanced topic generally will not sell well in big box stores. The audience has to be reached through different means, through personal interaction, but also through recognizing that your audience probably won't go to Barnes and Nobles to buy a book on advanced magic.

As someone who helps publish intermediate and advanced books on magic, and spiritual practices, what I find time and again is that the sales are not driven by big bookstores, but by knowing the audience and recognizing it's not a large target demographic. And that's okay. It works, because the people who do buy the books usually end up being loyal and continuing to support the publisher, while also spreading word of mouth to other people. The market success is based on knowing what the audience wants, and also accepting that what is wanted doesn't need to sell in large numbers to be a success (though I'll never complain if large numbers sell). The bottom line isn't what's important. It's the value the audience places in the material and also the author's voice being fully listened and allowed to show through in the books that are written.

Neuro-Sorcery Pt 3

Each morning I've been doing the meditation I described in my last post about neuro-sorcery. What I've felt is a tingling feeling in the center of my brain. It's been a pleasureable feeling. I have felt more focused using the meditation. This working has given me some inspiration toward how specific psychological or physiological issues could be eased by working with the neurotransmitters. If we know what neurotransmitters cause specific effects or what nt's can be used to meditate an effect than we can start to work with our biology to aid the psyche of the mind. I'll be writing moreo n htis later...this is just a brief update for those who are interested.

Neuro-Sorcery pt 2

Today I re-established contact with the Endorphin and Serotonin neuro-transmitters. The Endorphin neurotransmitter gave me a ball with a synaptic fire in it. Said it would be useful for activating the psynapses for my experiment. Serotonin showed me how to combine the symbols for each neurotransmitter together and apply the synaptic fire to the symbols to start the process.  You might wonder how I'll experiment with this, if I don't have an official diagnosis of ADHD. It's a fair question...But I figure by applying this technique in an environment where I'm really bored, it'll approximate to some degree what i'm trying to test, which is to see if stimulating the neurotransmitters will help me focus my attention more. The place to do that: work of course. Using the NT's to focus my attention on what I need to get done in a manner that has me sharp and focused instead of bored would be useful, both to see if my experiment can work and to get some work out of the way. We shall see what happens. I won't report on this for a little while, as I'll need time to compare and contrast the results.

Neuro-sorcery pt 1

Readers of my book Inner Alchemy will recall that some of my experimental work focused on working with neurotransmitters as entities. I've lately been reading a book called the User's Guide to the Brain by John Ratey. In one section, he focuses on Attention and the functions in the brain related to it. He suggests that a cause for ADHD (and to some degree depression) is lower then normal levels of dopamine, serotonin, and Endorphins in the nucleus accumbens, which is the reward center of the brain. People who have lower levels of these neurotransmitters will tend to be more focused on extreme behaviors apparently so they can get the rewards they want, and less able to focus on taks that don't seem to have more obvious rewards in sight. I found this rather intriguing and it presents an opportunity to further some of my work with neurotransmitters. My thought is that if a person has ADHD, but knew how to work with a neurotransmitter entity or several of them, the person could work with the entities to produce more of the neurotransmitters and regulate the ADHD. This kind of magical work could be done as a supplement to medicine being taken or done by itself.

I made contact with dopamine today, and will be contacting the other NT's soon. While I've never been diagnosed with ADHD, it would still be useful to work with the NT's to see if in fact, in working with that part of the brain, it's possible to focus the attention better.

I'll be writing more about this as events progress.

Dancing with Dehara

In the late nineties, I picked up the original Wraeththu series and had my life changed by it. I knew right after I read it that I would meet Storm Constantine. I couldn't tell you why I knew (at that time), but I knew it had to happen. Shortly after, I did in fact make contact with her online and we started talking about magic and Wraeththu. I remember telling her that I felt called to meet her. Only later did I realize that Thiede, one of the characters of the series had facilitated that. Thiede is the Aghama, the central god head of the Wraeththu universe and also the master of space/time (and yes an inspiration for Space/Time Magic). It wasn't that surprising that he decided to reach out and tap us both to work together. He wanted something more than just a fantasy series from Storm. I worked with the Deharan system of magic for a few years...it was only when I moved to Seattle that the work slackened off. After moving to Portland though, I recently got pinged by Thiede..."Well what's keeping you from doing the work? I want you to start working through the caste systems in the first book and the get back to work on what I had you working on before".

Over the last couple of weeks, I've started integrating Dehara back into my life. I finished up the first two castes of Ara and Neoma and I'm about to do Byrnie again. I've felt as if some of the wheels in my head have been freshly cleaned and regreased by the work. And each time I've called the Dehara, I've felt their presence, sharp, strong. And I wonder how I could forget that.

Seems like Storm and other people have been pinged as well. It's as if a signal went off and everyone raised their heads, blinked at each other and got back to work. In my case, some very necessary internal work has had to occur, before I could go further with this particular system of magic.

A lot of my internal alchemy, sex magic, and space/time magic work  has been inspired by Wraeththu. The internal work I've been doing is reflective of some of the path work that goes into the first six castes of Dehara, which are very much focused on self-knowledge and recognition of how a person approaches reality. Once a person recognizes that, s/he also recognizes how the magical work done can effect reality. The magician is trained, in this system, to cultivate the internal in order to effect the external, while also appreciating that the external necessarily not only corresponds to the internal, but also effects how thei nternal responds...it's a cycle.

The other night I did a purification ritual, calling the Dehara into my own, purifying certain tools, rebuilding relationships with them and sharing breath...exchanging essence for essence. I'm dancing with the Dehara again. I'll be sure to post updates as the work continues.