24
Jun
2015

Wednesday Webshare: Rationality, TGFKAI, Scale and Probability, and Cursing Fucktwads


Mercury WebMany folks know that Carl Sagan is an important figure to me, who shaped a lot of my world view. One of the foremost science popularizers of our generation, and he shapes a sorcerer? Indeed. I have a fairly rigorous practice of verifying experiences, at least until enough evidence is collected, and I think rational thinking and even elements of the scientific method are crucial to being a competent sorcerer (and person). So here are Carl’s rules for critical thinking and nonsense detection, they are completely compatible with magick, if the sorcerer is willing to be honest with themselves and their practice.
A bracelet found from 40,000 years ago, created by an extinct human species that we never believed had the capacity. As someone with a history degree, I love seeing stuff that challenges our stories, even if this is before an era more historians would (or could) touch.
Due to recent issues with Western media and Daish, and the acronym of Isis, the goddess is changing her name
My First Ars Goetia colouring book. I have a copy already, and have another set aside for my niblings.
I’ve talked about grave dirt before, but here is another perspective on it that I enjoyed.
Having trouble understanding the Book of Revelations? How about reading the first part of it as a manga/graphic novel, Apocamon.
During my Abramelin retreat one thing my HGA focused on was showing me how impossible my existence was. Ey showed me about the chances of me being born, and how easily that could have not happened, and then replayed that back generations until the conclusion was drawn that my existence was next to impossible. Here is a great image showing that.
(Ey also showed me that it was impossible for me not to exist when you take those odds and play them out over the universe)
I’ve ranted on the issues with the newage mindset, especially when delivered in inspirationally small snippets, here is a look at 5 of the most dangerous newage myths.
Have a list of five extreme places to meditate. I’ve done all but number 5, which is ironic, because that’s where I’m sitting writing this post right now (go Tim Horton’s!). Meditation should be taken out into your world to receive the full benefit.
Want to curse your way to a better world? Join with my friend Rachel as she starts off with a horribly transphobic preacher. I especially value her point, that he is essentially working death magick, which is, I would say, a good reason to counter.

Posted by kalagni in blueflamemagick
08
Jun
2015

Ancestor Work: Categories of Dead Folks


Last week I talked about starting ancestor work, and a few people in the comments already jumped ahead to what I wanted to talk about this week, which is the different categories of the dead and ancestors.
The tradition I ended up working with included a few categories of the dead, and that has been tweaked a bit by me based on my cosmology.
The first is the Beloved Dead. The Beloved Dead are the family you knew. If they were alive at the same time as you, if you knew them, then they’re in the Beloved Dead category. This is the primary group most people work with, and in a lot of ways it’s the most accessible.
The second would be the Faceless Dead. The Faceless Dead are the family you didn’t know. The great-great grandparents who died before you were born, all those you never got to meet but whom you are a descendant of are the Faceless Dead. They’re still an easily accessed and immediate presence in ancestor work despite the distance.
Some people wonder why or how someone you never knew would work with you, even if you are a descendant. There are several reasons, the first, as cheesy as it sounds is the love of family. How many of us have had someone born into the family, a child, a niece or nephew, a cousin, whatever. Right away we probably love them. We have no idea who they’ll grow up to be, but there is this immediate bond, they’re family, they’re our kid, or our sibling’s kid, or someone else’s, but we love the parent, and that transfers to the child.
Another reason, which is harder to explain, is the continuation of self. There is a saying that children make us immortal, because our genes and values will continue through them. (Technically with that logic, it just means you’re long-lived, cause all of humanity will die eventually.) We’re a physical emanation of those who went before us, we’re connected to them, and in many ways a part of them, so it’s in their best interest to work with us. We’re a continuation or extension of them, it is natural to seek to benefit that which is connected to us.
Note: Some groups and lineages refer to this category as the Nameless Dead. For me that doesn’t work, first off I’m my family geneaologist, I know names of my family going back before the Battle of Hastings. Secondly Nameless has a very specific connotation in my spiritual background which clashes with this understanding, so I switched it to Faceless. For the most part there are no visual representations, so they are Faceless to me.
Those two categories are the two “proper” categories of ancestors we have to work with. The next two are not quite ancestors properly, but interact with us in a similar way.
The first of these is the Lunar Dead. The Lunar Dead could be seen as our adopted family. They are our friends, teachers, and people we had close ties to. Your best friend, or even your best friend’s mother depending on your relationship, might come through as a Lunar Dead in your life. If you’re part of a spiritual tradition, the teachers before you can be part of the Lunar Dead, and much like the Faceless Dead, this can include those you’ve never met. In my case my lama’s lama, who died a few years before I got into Buddhism, has made his presence felt with the Lunar Dead. If they were the type of person who would help you out, no matter what in life, then chances are they’ll fall under the Lunar Dead.
The second group in this set is, as some might have guessed, the Solar Dead. The Solar Dead is a very broad category. It includes anyone who could be in the previous categories, but from a past life. You might still have some connection, however subtle, to family members from another life, to friends and teachers who knew you before you took this birth. The Solar Dead can even potentially contain other forms of your self from the past. I have a very loving woman who occasionally shows up, and I get the sense she was a nanny of some sort for a life I spent in India, where she was closer to me than my mother was. Basically though the Solar Dead is any type of connection with a deceased spirit from a life before this one. I don’t know how far back the Solar Dead can go, I assume it’s more based on how long the connection has been dormant, how strong it was, and how connected you are to it now, but that’s just what seems right to me, and might not be the case.
The last category of the dead is not really an ancestor in any sense of the word (though there could be overlap), and that would be the Mighty Dead. The Mighty Dead are the powerful, fascinating, and unique historical figures out there. They’re people that made a huge difference in the world, the people who will be remembered by many not related to them. This could be famous political figures, Ghandi or J.F.K., warlords like Napoleon, great minds like Sagan and Einstein, even great sorcerers like John Dee, or Crowley. If they’re a figure famous for their work in some regard, they can be included in the Mighty Dead.
I know some people work regularly with the Mighty Dead, giving frequent offerings, much as they would with their ancestors. Personally I don’t, I don’t have a connection with any of them that I feels warrants it, but if I need to work with one of them, I can create such a relationship, but I don’t keep one going on standby just in case.
For me these extra categories slowly developed as I worked with my ancestors. My Great-Grandpa who died before I was born showed up after a while, and I felt I couldn’t exclude him, just because I never knew him. So I included him on the offerings, and then another family member I had never met made their presence known, and over time I realized there was a group, so I gave them their own category and set of offerings.
I find every once and a while I get a few new Faceless Dead, as if my work with the rest of them is slowly calling them, or awakening them, or perhaps the dead communicate and tell their parents and family “Hey, someone is actually acknowledging us, come get a meal.”
My Solar Dead showed up before I began ancestor work, but it was my ancestor work that gave me a format to work with them, rather than just having them occasionally around.
No Lunar Dead showed up before I began to call them, it is a category I created out of utility, as I worked with the dead I made a point of acknowledging some friends who had been murdered, and felt that whatever was out there of those who I knew, but was not related to, could still benefit from some offerings.
Once a week I make my offerings to the various groups. My Beloved Dead and Faceless Dead receive incense, candles, and water or tea. My Lunar Dead and Solar Dead receive bread. Perhaps more importantly though, they all receive my attention, which from my conversations with them, sounds like most of them almost never get.

Posted by kalagni in blueflamemagick
04
Jun
2015

Review: Sumerian Exorcism, by M. Belanger


sembSumerian Exorcism: Magick, Demons, and the Lost Art of Marduk – M. Belanger
Dark Moon, 2013, 9781482521733, 180 pp.
Disclaimer: Michelle is my friend, so while I try to remain unbiased I acknowledge the potential for such is present.
Mesopotamian culture set the foundation for many elements of the modern Western world, and that includes the influence on magick. While the magick of the ancient Near East is often a feature in pop culture and obliquely referenced in paganism and magick generally in terms of Inanna it is rarely more than loosely based in actual beliefs and practices.
This book is a step towards helping shed some light on the actual practices of the time by sharing translations of the original source documents of various magickal tablets, most notably the Maklu Texts made famous by their reference in Simon’s Necronomicon.
The book is a collection of various texts, translated by academics, not by practitioners, and presented with some interpretation and explanation. The fact that the texts are academic translations is important to me, because while academics still have their own bias, when a text is translated by a practitioner they often translate to support their belief which may or may not be factually correct.
Michelle provides the necessary background material, when possible, to help the reader contextualize the spell. Whenever a god or demon or class of spirit is mentioned Michelle gives a brief introduction to them, knowing that the average reader, even of a text as focused as this, might not know whom they are discussing or praising. Sometimes there is a clear parallel between an ancient practice and a modern one, and when noted Michelle will often draw the link out for the reader. Also whenever something is suggested or implied in the text, but not stated probably due to being “common knowledge” to the priests at the time, Michelle fills in the gap or at least makes educated guesses. For instance a few spells reference the way a demon or influence might “melt away” and be burnt, so it’s suggested (and I’ll agree) that it probably referred to making a wax figurine or tablet to be destroyed.
The spells included cover what one would expect in general from a magick sampler text, there are curses, praises, exorcisms (imagine that), protection spells, blessings and more. This text is more for the academically inclined. If you’re looking for a how-to guide to ancient Mesopotamian magick and religion, this won’t be it, it might fill in the gaps and inspire, but won’t give you the foundation you need. The bibliography would also be a great starting point for a more involved study. For students of the western traditions of magick it will be interesting to see the origin (or at least oldest recorded description) of various ideas and both see where some practices came from, and perhaps rekindle part of them in your modern work.

Posted by kalagni in blueflamemagick
31
May
2015

Ancestor Work: Start Simply, Simply Start


Ancestor AltarI put my fingers on the touchstone and allow my shrine to open. Muted sensations fill my mind and brighten. I light the two white candles on either side of the picture frames, then from those flames the incense. In my mind’s eye I let the light and smoke expand, both illuminating the space and obscuring it, filling it with a bright cloud on which my mind can receive images. Slowly I pour the hot water in the tea cups and say hello. I speak to my Beloved Dead, it’s not formal, it’s respectful but casual, these are my grandparents and great-grandparents after all. I tell them about the week, how it was my niece’s first birthday and she’s incredibly cute and they’d all love her, only one of her great-grandparents getting to meet her, just once before cancer took Nana. I talk about work, all the things that grandparents love to hear. I thank them, every week, for the role they played in shaping my personality. I ask for their support in my life, I have nothing planned, so it’s a general request, just be there for me.
Moving from my main ancestor shrine I light another stick of incense, and place a piece of buttered toast in two cups, marked in my mind with the light of the moon and the light of the sun. More formally, I offer the food and incense to them, but as with my Beloved Dead, I thank them for how they shaped me, and ask that they continue to work with me, and walk with me.
I never thought I’d be the type of person to work with my ancestors. Honestly I got into it accidentally it seems. I’m horrible with birthdays, so I asked my mother to email me all the birthdays for people in the family. She obliged, but her list included my great-granny’s birthday, despite being dead for nearly 20 years. I didn’t know how to arrange the information, so when googling my options to easily keep track of it, I ended up making a family tree. Then I decided to expand it, so I tracked down a few deceased family members and their information and added it. My grandmother (now deceased) found out and thought this was great, she was the family historian. She saw my initial family tree on Christmas Eve, and when she went home she couldn’t get to sleep, not because she was excited for Christmas, but because she wanted to track down all her records for me. It was bittersweet, for she gave me all her unorganized records and I made sense of them, but she died suddenly four months later. If we hadn’t worked on the family tree together the information would have been lost.
I don’t know how the ancestor work happened to be honest, but at one point it just felt natural that I should honour the dead I knew, that doing the family tree awoke this idea. I printed out pictures of them, both young and old when possible, and put their teacups in front of them, the only memento I have from most of them, and some candles. I don’t come from a family that has an ancestor tradition, my culture by the time it reached me had lost such things, and while there is some ancestor veneration in Buddhism, at that time I wasn’t involved enough to know it well, nor did I feel like their formalized methods were appropriate. So I made my own. I’ve worked with spirits for years, I regularly chatted with my one grandma as she’s buried a mere five minute walk from me, so I just adapted it from those ideas, and built upon responses over time. Sometimes when people ask me about ancestor work, when I mention that my simple methods are my own that’s the end of the conversation, they want something “traditional” because we’re taught to think that’s better. Other times the fact that it’s my own method is what appeals to people, because perhaps like me they’re not from a family or culture or religion with such practices, or perhaps like my take of Buddhist forms, they find it’s too formal and structured.
My practice is simple, but I thought I would share it. It’s nothing special, but it’s from the heart and effective for what I need.
My ancestor shrine has many objects on it, but a few simple classes of items. Most important would be the photos, the pictures of how I remember these people, and younger pictures them in their prime. I don’t know why I felt compelled to include both, but I like it, and when I acknowledge birthdays it’s nice to see them young and healthy, and when I honour their death it’s nice to see them as I remember them. As mentioned I have teacups from all the Beloved Dead, so they’re on the shrine. Two white candles, two incense holders, and a small vase big enough for two flowers. I also have a few random mementos, I didn’t want to include them initially, but they’re items I’d have no place for otherwise, and would probably throw out: a blue glass Madonna from my Grandma who wasn’t Catholic but had over 50 Madonna figurines, a backscratcher from my Great-Granny who died when I was five and that was always my toy when visiting, or the Statler and Waldorf figurines of my Granny who always claimed they were her boyfriends. Then in the centre is a statue of the Angel of Death, representing the Dead I don’t have on the altar, those who I knew but aren’t in direct lines (the Great Aunts and Uncles for instance), or those Dead whom I never knew.
Every week I boil some water, and perform the basic ritual described above. I make offerings to them, tell them about my week, what’s happening with the family, remind them they’re loved and missed, and thank them. If it is an important day, a birthday, anniversary, or death date I’ll make them a proper cup of tea, as an extra honouring for that day. I don’t use tea weekly for a few reasons, first water is traditionally offered by…well almost every culture to their dead, it’s the elixir of life, practically I don’t think it’s needed to use tea, and quite frankly brewing several cups of tea, only to dispose of them before they go bad (and they do, experience taught me that) is annoying, whereas water can stay on the altar all week until the next offering.
More important than anything I’ve found as I’ve done ancestor work, is to connect and acknowledge. Unless we come from a family/culture/religion with ancestor work, the dead are buried and then mostly ignored. Just by acknowledging them, you’re welcoming them back into your life. Sometimes I think about offering more elaborately, but to me, it’s about family. If they were alive and came over, I wouldn’t have cake ready for them, I wouldn’t have large meals just appearing, but I’d have tea, and if they wanted anything else, they could ask. So I keep it simple, hot water or tea, candles and incense. These are my Beloved Dead, they don’t need anything more, just love and remembrance.
A lot of people put off ancestor work (and a lot of work) for fear of doing it wrong. Contextualize it in the flesh though. Start with your Beloved Dead, the ancestors you knew in life, and just give them a space and time of your attention. Just talk. You don’t have to be formal, you don’t have to be elaborate. These are people who loved you (and if they didn’t that’s another issue for another time about ancestor work), so they’ll be understanding. If Grandma came over and I didn’t have tea, she might grumble, but in the end it wouldn’t be a big problem. Don’t worry about getting it wrong, they’ll forgive you, and if you’re open, they’ll guide you. Like many things in life it’s better just to start.

Posted by kalagni in blueflamemagick
23
May
2015

S.M.A.R.T. Sorcery


The following is based on the opening spiel to a class I just taught addressing a lot of the pitfalls of sorcery (those I’ve encountered and see others encounter).
One of the most obvious pitfalls I see with sorcererous folks is the lack of clear and reasonable goals. I have actually seen people on forums asking for spells to simply “make my life better” and in the process of writing this post I just saw a forum post “Best money spells, go!” But even when people focus on something specific it can be too vague, or too big. Wealth and love magick are probably the two biggest offenders here. People want spells to attract money or love, and leave it at that, as if wealth and money were as simple as a yes or no option.
I’m amused by how many people know of SMART goals from their work, but don’t apply it to magick. If you’re not familiar with SMART goals, it’s an acronym, a few different versions float around, but I use it standing for Specific, Measurable, Attainable, Relevant, and Time-bound.
When you’re setting a magickal goal, ask the question: is it SMART? Let’s use getting a new job as an example.
I’m doing magick to get a job…is that specific? No. That goal needs more details, if that’s all you have then even if you succeed, who knows where you’ll end up. Flesh that out. What type of job? What field? What pay range? What work environment.
I’m doing magick to get a job as an accountant with a stable tech firm making enough money to be comfortable paying my rent and my bills. Is that specific? That’s a hell of a lot better, and if you just shore up your magick from job-in-general to that job, you’re already way ahead of the game.
Be careful though, there is a difference between tightening your magickal goals, and strangling them. Sometimes people can be so specific that there is only one avenue for something to occur (if that). If your job spell is so descriptive and demanding that there is only one possible job for you, then your chances will be exceedingly slim. (Note: This is different than enchanting for a specific job you know of)
Is it measurable? Yes, you have a success/failure criteria. If you end up working at a Starbucks that’s a failure. But it doesn’t have to be binary, you could end up as an accountant with a large retail company, but everything else is what you asked for, it’s not a complete success, but you can measure where you failed and where you succeeded.
Is it attainable? Hopefully, do you have a back ground in accounting, or a degree? That would help. If you just got out of high school it might be unattainable for you. Or if you’re applying for a job way above your qualifications that’s an issue. Attainable is something a lot of magick folk want to argue with me about, saying if it’s attainable why use magick, or if magick makes things happen why not use it for harder to obtain things?
Magick, in this way, I think is like exercise, you should always push yourself a bit farther than where you are. If you can jog for 15 minutes, then try upping yourself to 17, then 20 minutes. But if you can jog 15 minutes, don’t try for a 45 minute run. Don’t use magick to stay where you are, but there is a difference in the attainability and probability of going from desk clerk to accountant, than from desk clerk to Assistant Vice President. You can work your way all the way up the career magickally if you want to take the time, but you can rarely make the jump. Magick can nudge things in your favour, but only so far.
Another way to look at it is how my one teacher explained it. Magick makes things happen, things that are unlikely become more likely, but only to an extent. If something has a 1% change of happening, with magick we might bump it up to 10, 15, or 20%, imagine making something 20 times more likely to happen. Now look at the lottery, you have a 1 in 7,000,000 chance to win, but magick even if you increase your odds 20 times over, that’s still 20 out of 7 million, or one out of 350,000. So it doesn’t help that much, you’re still unlikely to ever win. Magick for what is attainable, and realistic, but don’t settle for a status quo.
Relevant can mean a lot of things. Basically it is useful or practical. Think about how many sorcerers brag about talking to gods and ghosts, or how psychic they are, or how often they do magick to “raise their vibrations” or “ascend the spheres” or all the past lives they remember. Now how many of them are actually getting anywhere? (Don’t get me wrong, I talk to gods and ghosts daily, would argue I’m psychic, and I love going up the spheres, but I know I need to handle shit in the real world too)
What about the goals you’re picking, are they useful? Are they relevant? Think about how this goal will or won’t help you get where you want. Then decide if it is worth the effort. I’m not saying everything needs a profound purpose in your magick, but know why you’re doing it. I’m the sovereign of doing useless shit with magick when I learn a new system, just to prove results. When I teach sigils I often get people to pick clear, minor, and useless goals, just to see their success. Things like “I’ll see a woman in a red dress before lunch.” “I will get a piece of cake.” It proves it works. Just know why you’re doing it, and ask if it will be useful.
Lastly time-bound. Especially if you’re working with spirits. Conjuring up a spirit that’s been working with your magickal tradition for centuries, you and they might see time a bit different so even if you ask for a job with all the specifics…when will it provide it? Give an end time to the working, so you know if you’ve succeeded, or if you fail and it’s time to move on and try something else. Even if you don’t use an external entity, being time-bound in your goal is a way to focus and contain the working.
I know this seems unmagickal to a lot of people, but you have to remember, magick is a tool like any other, it’s not just about using it, but knowing how to use it the most effective ways possible, and a surprisingly large chunk of that can just be targeting your magick. Even if you change nothing else in how you perform your magick, just having a clear goal will help you be more effective.
Specific, Measureable, Achievable, Relevant, Time-bound. If you can actually ensure that your magickal goals are hitting those five things you’re on the right track.

Posted by kalagni in blueflamemagick
19
May
2015

Sphere of Self – Link

I’ve discussed the Sphere of Self ritual before on here. I’m just linking back to it as I taught it in a class this weekend, and said I’d repost it, so as to make it easier for anyone in that class to find in case they were curious.

Posted by kalagni in blueflamemagick
06
May
2015

Wednesday Webshare: Shidak, Ecosystems, Gods, and Giants


Mercury WebAfter my series on Local Spirits I was sent a few other articles on the same thing, which I was really glad to see.
First off is a largely personal account about meeting and living with a local spirit, and more advice on how to get to know them.
There is an entire blog devoted to locally focused spirituality, which they’re terming Bioregional Animism, and I’m really enjoying the take on it as a whole, as well as some of the little instances and ideas. I look forward to reading more when I have time.
In a step beyond just local spirits, The Professor talks about Spirit Ecosystems, in the sense of the atmosphere and ecosystem and culture we develop in an area through our work. I really liked her cast of characters she sees in her area, and I have to agree with the attitude about creating a space with entities in it, rather than always banishing.
If you enjoy her writing there, she also talks about some work she did in a cemetery, with the spirits of the place, and the Lord of the Graveyard. (I admit a minor influence in what she did) The idea of caring for the unknown dead of an area is something that has always been close to me, and it’s nice to see someone else moved to help.
Speaking of the dead, if you know anything about Tibetan Buddhism, it probably is the awesome, surreal, and complex “Book of the Dead.” The text (more properly known as The Great Liberation Through Hearing in the Bardo) is a description of what happens when you die, what you experience, and how to navigate it to the best incarnation possible, if not enlightenment. It’s really dense and culturally coded, so most people will find this introduction to it through a comic far more accessible.
I guess that’s the type of thing that happens as Eastern and Western thought continue to mingle. It’s a shame hearing about young Tibetan’s who are getting into Western philosophy though.
The question of who and what are the gods is something that gets tossed around, and more often tossed aside, but how about an interesting discussion on what it means to have the potential for apotheosis?
Or how about the idea that perhaps God in a supreme creator sense, isn’t something that existed before and beyond the universe, but potentially could be a part of the universe none-the-less?
I guess the best answer to who/what god/s are is to ask the creator themself, here in an exclusive interview.
(And this, dear readers, is why Metatron is important)
Now for something completely awesome. Fuck Yeah Altars on tumblr. Just pictures of epic altars. I really love this. Sometimes altars are decorations, sometimes they’re more, but they’re great insight into the people’s practice and focus.
Speaking of awesome. We’ve uncovered another underground city, and this is the largest one found so far. Aside from just being amazing these cities open up some potentially interesting religious questions, and if you don’t know how, reread Genesis.

Posted by kalagni in blueflamemagick
20
Apr
2015

Local Spirits: Series Round Up


I’m making this post for ease of use, just linking to five posts in my local spirit series.

Local Spirits: Categories and Classifications. Here I discuss common types of spirits that get lumped as local spirits, but aren’t necessarily such in my understanding.

Local Spirits: Clarifying Sadak and Shidak Here I discuss the sadak and shidak, and the nature of local spirits proper.

Local Spirits: Reasons of Engagement Here I talk a bit about why you should work with local spirits, what they can do for you.

Local Spirits: Offerings and Engagement Here I talk about how to make offerings and how to sense and work with the shidak.

Local Spirits: Sensing and Structures Here I discuss a bit more on sensing shidak, as well as how they seem to be structured and operate.

Posted by kalagni in blueflamemagick
18
Apr
2015

Local Spirits: Sensing and Structures


Sensing the shidak can be difficult, because you’re surrounded by them. If you go from place to place you can feel the difference, and if you really pay attention you can feel the boundaries, but it’s hard to sense when you’re in them. Think of it like a room, unless there is a noticeable draft or temperature outside of an acceptable range it can be hard to feel the air movement and temperature in the room, especially after you’ve been in the room for a while. You have to really stop to notice it. The shidak can be the same way, so one of the most important things to sensing them is stillness, of the body and mind.
Shidak are bigger than we are, and I’d say they’re slower in a lot of ways, so you really need to stop to sense them, unless you’re used to that particular one, or have gotten good are reading their flows. If you want to sense them just sit down, relax your mind, pick a spot on the ground in front of you and stare at it. Think about that spot, and if you find your mind wanders (and it will) focus on the spot again. When you’ve stilled yourself, then you can try to reach out and sense them, and communicate with them. If you have trouble communicating or sensing them try sitting in a Wildspace or in an “unusual” area, by an old or odd tree, in a spot where the grass is all shorter, whatever. This might be where they anchor themselves (a Well) and that’s an easier spot to communicate with them, they’re a bit more present there.
I find shidak, especially initially, take more work to receive communication from, because of this still, slow nature. So don’t be discouraged if it takes a while to get talking with them, just be willing to sit and be there for a while. Also just because you’re not receiving communication doesn’t mean they aren’t trying to communicate, or are unappreciative of what you’re doing.
Now I’ve mentioned the anchor spots before, where the shidak is more present, I was taught to call these Wells, but to make the leap of association I’d say it’s fair to call them chakras or energy centres.
Let’s take this a bit farther down the rabbit hole.
Think of the human body, your body is surrounded by your energy, your energy body and your aura. Within that it is focused and centralized in several spots, the energy centres. Along with having their own functions the energy centres are the anchor points between the subtle body and the solid body, they’re the bridging point between our flesh and our spirit.
When you work with shidak for a long time you might realize that their Wells have the same function. A shidak may have one or several primary centres (depending on size and activity), and a myriad of minor centres, just like a person. A person has a central column of six centres (disagree if you want, not the point here) but only one or two of them is their primary most active centre, then there are more minor centres at joints, and even smaller ones elsewhere. Shidak have the same. Their Wells can work differently too. I don’t think there is a standardized set, but that shidak may have different elements or focuses in different areas. One Well might really connect you on a spiritual level or even work as a place where the distinction between Subtle and Solid is weaker, while another may invigorate and refresh you. When you find a Well, be open to what comes with it, and you can start to map out the different aspect of the shidak.
Also like a person the shidak has more than just the drops, the Wells, the energy centres, but they have channels that move between them. If you can find a Well you can usually trace off a channel or few from it, but more importantly for working with the shidak if you can’t find a Well but find a channel you can follow it to the source. We all sense things differently, but I’ve found it’s helpful when trying to trace a flow to have my arms slightly extended to the sides, and slowly swivel my body back and forth. Like trying to feel a temperature difference, the slow movement through space, and the contrast between the two hands will help you more easily feel where the flow is. Once you can figure out where it is going you can follow it.
In a more natural setting it’s not uncommon to see an elephant path (the random path everyone walks through and thus the grass is beaten down) that follows the channels. I don’t know if people unconsciously follow the channels, or perhaps people moving over the space in the same route for a while redirects or burns a channel, but I’ve found it’s a safe bet to start with an elephant path when tracing a flow.
If you’re really methodical you could map out the major energy system of a shidak, it has little practical value, but is interesting to work with.
The reason I mention the Wells and flows is for a few reasons. First off, I have a thing for energy body structures and like studying them, and this is an interesting offshoot. Flows help you find the Wells, and from a Well you can find flows to other Wells, giving you a sense of where and how to work with and access a shidak. Disruptions as the Wells and flows distrupt the shidak. Though they’re less physically oriented than a sadak, they’re still tied to the land. So if it’s your property, knowing the Wells will let you make better choices for you and the shidak in how you manage the space. If it’s a public shidak, knowing the flows and wells will help you engage and even heal the shidak. If it feels weak or sick, you can follow the flows and see if something has been put in the way or is disrupting the energy for them.
Tumbling farther down the hole, past the weird cat, shidak do and can get sick or injured and even die. There are more causes than just disruptions though, I’ve encountered shidak that seemed sick, and it was just because their land was so polluted that it was making them sick (or at least that was the external cause or symptom, it could have been a deeper issue). I met another shidak that (major woogity moment) more or less said it had been in the same spot for centuries and its Wells were weakening, that it was essentially dying of old age. After a few years it “died,” the shidak was gone, the Wells were gone, and the place was dead. The grass didn’t grow much, the trees weren’t healthy, and the ground itself started rapidly giving away (it was a cliff shidak). After another two years the vitality returned, a few of the Wells were back, and a few new ones where present, the ground and plants returned to normal. Yet when I went to communicate with the shidak, I found one, but it wasn’t the initial one I had built a relationship, but another.
It is as if shidak are mortal like we are, but on a longer/larger scale, and after a time their soul departs and another takes up the land. I don’t know if shidak only “incarnate” as shidak, but I suspect that there isn’t an essential soul type for shidak, so a person could die and end up as a place, or vice versa.
I’m going to finish off my local spirit series with that note. I feel I’m moving away from concrete and practical, and into the abstract and bizarre. While abstract and bizarre are great I’d rather leave it here, let people think on it, work with it, agree or disagree, and if need be I can return to the topic later with greater depth. I wanted to open up the topic and get people thinking, and from the feedback it seems as if I’ve got the mental ball rolling.

Posted by kalagni in blueflamemagick
14
Apr
2015

Local Spirits: Offering and Engaging


So I’ve talked about what local spirits are, and why to work with them, now it’s time to talk about how to work with them. Like the last post this one isn’t as Buddhist focused, stuff will be drawn from a variety of places. Also even though I made the case about how the classes explained in the first post aren’t shidak or sadak, the techniques in this post can be used to work with most of these groups too.
First and foremost in how to work with a shidak I would recommend offerings. This is a very Buddhist approach, but it’s a good way to start for a few reasons. If the shidak hasn’t been engaged, or engaged in a long time it’s a simple peaceful way to get the ball rolling, you’re not asking for anything, you’re not doing anything, you’re just giving them something to show you acknowledge them though. Also as hinted at last post not all shidak are very active. Do you work in an office surrounded by people actually stupider than you? By the end of the day you might feel a bit dumb from engaging them at their level. Likewise if there isn’t someone spiritually engaging a shidak, or hasn’t been for a while, they can be inactive, almost like they’re asleep or just half paying attention. Offerings help build the connection with them, but also start giving them a source of outside energy to help begin waking them up.
While the shidak exists everywhere in the area, you shouldn’t just leave the offerings wherever, you should find or make a special place to them. Is there an area that feels different, or looks different? A tree that is older or oddly shaped? A place where flowers grow randomly? If so start with that place. Shidak tend to anchor themselves in a few places, and those areas have a greater connection, usually they look or feel different. (If the shidak has been inactive, you might not be able to sense that spot, and that’s fine, pick a place to work with, and as the shidak becomes more active you can find a better spot to work with.)
If you’re dealing with the shidak your house is on you have a few more options. (This specifically applies to people living in a place that they have control over their property, so not so much people in apartments, though you can tweak it.) If so it is great to make a Wildspace for the shidak, this is an area of your property that you don’t touch. You don’t mow the lawn there, you don’t trim the branches or bushes there, you don’t do anything but let it be. While there are ways to work with the shidak, it’s nice for them to have a spot that is untouched as much as possible. For me the far south corner of my backyard is such an area, and even though it’s only a few square feet you can feel a difference by it. This becomes a great place to leave offerings and work with the shidak. If you live in an apartment you can make a potted Wildspace, taking soil and grass/plants from the area, and then planting them in a pot. I wouldn’t say it’s as effective, but it could still give them an easier purchase on that area.
In terms of offerings I’m often boggled by what some people suggest. I’ve seen so many people say things like “I just pick some flowers, and give them to the local spirit.” What? Remember the shidak pervades the place and all the living creatures in it, including the plants. What you’re saying is “Here, I know you spent time and energy growing and expressing yourself through these plants, let me rip them up and give them to you.” It’s almost like giving a person an offering of their own toenail clippings.
Another offering I don’t get is using local honey. I ranted about it on twitter, and Catherine Mason took my phrase and made me an awesome image.
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Again, the bees and the plants are part of the shidak, you’re just returning its own creation to itself. (Also, I still laugh at that image, even though it’s been like two weeks)
What should you offer then? Non-local foods, water, tea, incense. If you’re offering food pick something that won’t be dangerous to animals if and when they eat it, and they will, but don’t worry, they’re part of the shidak, so when they eat the offerings it is still supporting the shidak. So no chocolate muffins, but give bread or cake, that’s fine. Water and tea are great and common offerings. Incense works well.
Some people say you shouldn’t leave anything not biodegradable or that the spirit “can’t use.” I’m torn on this, because some people leave polished stones and what not as offerings, and people complain the shidak can’t use those…as if the offerings of food, gems, and incense to statues are actually being “used” by them in a conventional sense. While I haven’t felt a need to leave a precious stone as an offering for a shidak, I don’t see anything wrong with it.
So how do you make the offering? Just take whatever you have to the Wildspace or the place you identified previously. If weather and environment permit actually sit down with the offering so you’re touching the ground more fully. Place your palm on the ground and reach out and down a bit, introduce yourself, even if you’re worked with the shidak you’re just letting them know who you are and that you’re present. Like when you walk into a family member’s house you still yell who it is, or to the person so they know you’re there. Call to them, either out loud or through the connection of the ground, I usually tap the ground lightly as if to more localize their awareness. Then lay out the offerings, place the food, pour the water, light the incense, whatever. Just talk to them, it doesn’t have to be flowery or formal. “Hi, I’ve brought you some water and incense. Take from it what you will.” My offerings are usually double-sided, so pour your energy into the offerings as you give them.
After giving the offering take a moment to sit silently, let your mind drift and relax, and see if the shidak has any response. In my experience most shidak communicate through mindtouches rather than words. So sensory input, real or imagined, images and urges. For instance a shidak in a more forested area might communicate through your pareidolia using shadows cast by leaves, or the sound of the rustling. I’ve had shidak communicate yes and no answers through scents before. I’ve also had a shidak lead me on a high speed run to find a stang within its forest. I asked for it, explained it, and had this sudden impulse to run a certain direction, I had no idea where I was going, but had these quick urges of which way to turn, and then finally to stop and look under a log, and sure enough found exactly what I wanted. There was not a mental-verbal formation of communication, just the urge of movement and direction. Some shidak can communicate more linguistically, and while I’m not totally sure I suspect that is a function of their interaction and activity, so something they can develop into over years of work.
If you’ve not worked with the shidak before, I’d leave it at that. Don’t ask anything, don’t push, just give them an offering and thanks, and let them be. Do this once a week for a few weeks, and if they don’t go out of their way to engage you, then try gently communicating more directly. Once you get to know them you can start asking them if you need something, or even let them know who you are and what you’re doing, which is especially import if you’re doing magick in their space.
Lastly one of the best things to offer a shidak is taking care of its space. If it’s a public space, pick up litter, if it is your property check your plants, are the bushes in good health, can you do anything? The first shidak that ever made contact with me did so after I took it upon myself to start cleaning up its space. It’s a popular hideout for high school students, so sadly they often leave a mess, and after a few weeks of cleaning it once a week the mindtouches began.
Next post I’ll talk a bit more about sensing shidak and their structures.

Posted by kalagni in blueflamemagick

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