I was informed that at least two version of feedreaders have trouble with my image embedding, so I’m sorry about that focus, but I don’t know how to fix that. I’m going to fiddle with what I can and see if I can’t get my blog looking proper in the feeds.
This week saw the birthday of Lon Milo Duquette, so happy birthday to Lon. The day before I came across this … interesting birthday song to him.
I found out from Thelema Weekly that the Sekhet-Maat Lodge building in Portland was the victim of Arson. Not surprisingly over half of the article is explaining what Sekhet-Maat Lodge and the OTO are, and the comments are filled with someone concerned (but he doesn’t care really) about the OTO worshipping the Antichrist and wanting to kill people. Gets into full on essays, glad to see sympathy for the victims, no? You can donate if so inclined to help the repairs.
There has been a round of discussion on the blogs about ethics and “enlightenment bombing” which was (to simplify) the idea of banishing/binding someone with a blessing that they become a better person. I planned (still might) get in on it from an interesting take from my tradition, but instead I prefer the idea of this “enlightenment bombing.” Yes, I just found out along with books, food, porn, and body parts, you can order Mormons over the internet. My main question is how often is this service used by people actually wishing to learn more, and how often do people do this as a prank?
Computers now aiding in the question to sort out Biblical authorship. So far the computers are performing amazingly and may shed some new light on how the Tanakh was authored. I’m actually really interested in this as one of my side-studies at University involve Biblical scholarship as literature and history.
Edited: I almost forgot to include this. There is a movement “Take Back Yoga” that is trying to return yoga to the actual religious practice and not stretching in your Lululemon pants. I’m in love with it, as that is very often a rant I have.
Lastly an interesting interview with the Venerable Thupten Ngodup, who is the State Oracle of Tibet. I think it is a fascinating look into the side of Tibetan Buddhism and Tibetan culture (in exile) that many people are unaware of.
Languages and Magick: Angels, Demons, and Drunken Scribes
So last time I rambled on the importance of specific languages in calculating the name of an angel. It had a lot of open-ended and circular problems. Are languages important, why, and which ones? It led to some interesting discussion in comments, twitter, and an email. (At first I was confused how this person got my email, until I remembered I put it on my About page, just so people could get in contact with me without having to post a comment. I guess my brain is too full remembering The Raven and Pi to 23 digits to pay attention to what I do with my blog.) This is more of me working out my thoughts in writing, and hoping for some good ideas.
Now the process of calculating an angels name surely complicates matter and if you just stick with already named angels and demons that will make it much better. I remember when I first got into spirit work I had this strong instinct that by knowing the name of a spirit I had influence over it, by knowing their Name I could control them. Over years I found this idea represented in Babylonian/Akkadian/Sumerian magick, in Egyptian magick, western Ceremonial Magick, even in Vedic and Buddhist magick. Names have Power. Along with this is the parallel idea that Sigils/Seals have the same control/influence. Simply I’d say a name is auditory and a sigil is visual but they are the same thing.
Traditions may argue how much power and influence the name or symbol gives you, but they largely agree that they do. So that makes this a lot simpler than calculating a name, here you have the name provided for you, and a seal, and that makes it simple… as long as you never look at another text. When I received my Goetia of Dr. Rudd I was surprised by how many of the names and seals were close but not the same as my Mathers version. I had come to understand a lot of this magick through the doctrine of names. But what did it mean when Halphas/Malthus and Raum have their names and seals rendered differently? If my power over Malthus or at least my ability to contact or communicate with em is based upon my possession of eir seal and name how did I accomplish anything if I had it wrong? I can’t reach you if I dial the wrong number, can you reach a spirit with the wrong name/seal? This preoccupied me more than some people’s focus and questioning of the inclusion/absence of the Shem ha’mephorash angels.
I was able to wrap myself around this, and that became less of a concern until I realized it wasn’t just names and seals changing, but spirits were being stolen, or split, and combined. This opens up a magickal can of worms on its own, but I want to focus on names here. If the name is the connection and control of a spirit, what happens when a name of one spirit gets applied to another apparently unrelated entity? Or more curious to me, when a spirit’s name and existence was completely a mistake? Halphas above is a good example, Halphas is the 38th spirit of the Goetia and Malphas is the 39th and they share similar abilities and may have been a scribal error initially. Or Berith the 28th spirit of the Goetia whose name is actually the Hebrew term for the covenant between YHWH and the people of Israel (Belanger 70) and was probably included in Christian occult texts because they knew this “Berith” had power, but didn’t know who (or what) it was, so obviously a demon.
So where do these entities and power come from? Is there something inherent in the word and what it represents? While not a demon the covenant between YHWH and the Israelites is arguably a powerful thing (if you believe it) and maybe the name taps into that? Maybe it’s the collective attention (fear) of generations of priests and magickians that give these names and seals form and force, even if they’re drifting off of the original. But how does that apply when the name of someone gets applied to someone else, or a name from nothing but a mistake? Is this an issue that transcends the language issue? Absolutely but it is the naming that has me wonder, because if names and seals matter, then how come they work when they’re wrong?
Again I have no answers to offer, but in traditions that value the power of names and seals, how can we reconcile the fact that these change, or are added, misappropriated, or scribal errors? I’ve been leaning toward the idea that it isn’t what you use, but the process, but I’m still working some of that out in my life and in my head.
Source:
Belanger, Michelle. Dictionary of Demons. Llewellyn, 2010. Print.
Review: Chöd Practice in the Bön Tradition – Alejandro Chaoul
Chöd Practice in the Bön Tradition: Tracing the origins of chöd (gcod) in the Bön tradition, a dialogic approach cutting through sectarian boundaries – Alejandro Chaoul, Forewards by Yongdzin Lopon Tenzin Namdak and Tenzin Wangyal Rinpoche
Snow Lion. 2009. 116 pp. with appendices. 9781559392921.
Chöd is a fairly obscure practice from Tibetan Buddhism and it also appears within Bön, the pre-Buddhist “shamanic” religion of Tibet. It is generally conceived as a Buddhist practice, framed in Buddhist imagery and philosophy, and the mythology places it firmly within the realm of Buddhism by use of its founder Machik Labdron, a Tibetan Buddhist saint. Yet in Bön the philosophy and mythology are a bit different though the practice is largely similar. So where did chöd come from?
Chaoul makes, what he believes, to be the first real study of chöd within Bön tradition. The book based upon his MA thesis at the University of Virginia, where he tried to find the interconnection between the two chöd practices. He did not focus on trying to find an origin for chöd but instead focused on how the practice has been shared and exchanged and developed between the two traditions. One tradition was not viewed as more legitimate or superior, instead Chaoul states “that the beauty of this rich, intricate, and often misunderstood practice, is to be found in the coexistence of many different views, which can expand beyond the traditional horizons delimited by social, academic, and sectarian boundaries.” (4)
I find this a curious and interesting case; as a perfect example of what he was studying Chaoul included in the book the sadhana called in English “The Laughter of the Dakinis” which is a sadhana within my lineage as well, even though his source is Bön and my lineage is Buddhist. So there I find not just the general sharing, but a specific ritual within both traditions. Personally it was a great book to read because of my lineage, my lama taught me (and understands this) through the Buddhist perspective and it was great to see the other, less common, perspective.
In fact in my initial chöd training I learnt that chöd had incorporated aspects from Bön, as it had from tantra and sutra traditions and even Hinduism, but I was unaware that there was a full chöd tradition within Bön. Most of this book made sense, and I could see the exchanges and changes, and some parts had me really wondering. For example when describing the tools the damaru (drum) is described as being made from two skulls (53) whereas I was taught, quite emphatically, that the damaru is to be acacia wood and the skull drums are from an unrelated tradition but due to similar appearance get associated with chöd, but should never be used for chöd. (Sidenote: The damaru shown on the cover is quite clearly not made from skulls) Things like this intrigue me, I want to learn is this a difference between Bön and Buddhist chöd, or is this lineage specific and my lama was speaking from his bias?
This book is highly academic, as mentioned it was based upon an MA thesis, it has 299 endnotes (to help make the point), so if you’re looking for an easy read, this isn’t it. This book is not appropriate for someone curious about chöd or looking to learn it, too much of the knowledge, history, mythology, and philosophy is chöd specific. For those studying chöd the complete sadhana of “The Laughter of the Dakinis” is included and “intended for use by those who have received transmission and explanation from an authentic lineage holder” (69) and if you are a chödpa (Buddhist or Bönpo) with an academic or bookworm leaning, this book is an excellent read and resource.
Languages and Magick: Alphabets, Orders, and the Naming of Angels
Language and magick; there is so much I could write and ramble about this combination that it will take several posts. Names, linguistic drift, spoken languages, dead languages, when languages have power and why; every time I sit down to write or think about this I come up with more ideas.
For now I’m going to focus on alphabets and names. I recently finished updating my Genius Name Calculator (more on it in an upcoming post) and I know what you’re thinking “Kalagni, you’re already a genius and you already have a name, what do you need this calculator for?” That’s not what you were thinking? Could have humoured me at least…
What I’m referring to is what gets called the Angel of the Nativity and is often connected to the idea of your Genius or Daemon. Renaissance magick has a method of calculating the name of this spirit from your birth chart. If you’re interested you can find it in Agrippa’s Three Books of Occult Philosophy, Book III Chapter 26, or wait for my post with the calculator. Traditionally this is done in Hebrew, so I made my calculator in Hebrew. After all, it’s a magickal language isn’t it? I shared the calculator in this early form on an elist and people were appreciative, but asked for other languages. While Hebrew is traditional it isn’t uncommon to see this done in Greek and two different methods of doing it in English are popular too. Now for the rest of this post to matter you’re required to assume this method works, that you can find out a valid and workable Angel name from this process, so at least keep that idea in mind for now, if you assume the method has no validity than this is just a moot ramble.
So now you have one method, which you can substitute four different languages for and you end up with four different names. Using the time of this writing as an example the name of our Angel is Kavatzalah in Hebrew, Gochochopa in Greek, Xaqedije in English, or Majihats in another way of doing it in English. Which is correct? Are they all correct? Will any language work? I had someone ask for this in Sanskrit, which while representing a totally different culture, philosophy, and magickal system, I can’t give a reason why Sanskrit isn’t just as valid as Greek, Hebrew, or English. Especially as Sanskrit is also seen as a very magickal language.
Now one theory is that all of these are correct, loosely it is like brother, frère, frater, bruder, four words/names but one meaning. If that’s the case I can stop wondering, go home, and sleep soundly, it just means Kavatzalah is the Hebrew from of Majihats, simple. While I don’t deny the possibility of this answer it does seem a bit too easy to me and I don’t like that. (I tend to make life difficult by rejecting the simple initially)
Do we make languages magickal? I’ll touch on this in a later post, but the two most common languages for this process are Hebrew and Greek, languages that the magickians who used this system didn’t speak natively and associated with the magickal traditions they studied. Is it their investment in the magickal tradition of the Jews and Greeks that make these the languages magickal to use rather than English, German, or French? So is it the case that Greek and Hebrew aren’t inherently magickal, but the amount of time, both personally and historically, spent investing the languages with magick give them power?
With both Hebrew and Greek the alphabets are used in order when doing the calculations, yet both English methods don’t use the alphabetical order. Is that because English is too mundane and everyday to us as it is and requires some mystery added to it to become workable? (While the 26 letters of English and the order we have now is actually from the last two-hundred years most of the alphabet existed in roughly the same order before then, so I doubt that’s a factor) Perhaps it is something about our religious upbringing or ancestors, the languages important to our religion (in the Christian age of Europe that would be Greek, Hebrew, and Latin) or what our ancestors (however you view that) spoke, that this connection gave them the magick.
I don’t know, sorry if folks reading thought I might have a conclusion. I alternate between all languages are valid and there is something that makes one language more valid than the rest, but I don’t know if that language is always more valid or if it is personal. Perhaps Tibetan would work best for me, but Greek better for a friend and Enochian for another? Maybe the language doesn’t matter, but it is the process and effort that gives strength and reality to the Angel of the Nativity? The effort and process matters more than the tools? I don’t know, but I’d love to get thoughts on this. Hopefully in time I’ll have a follow up, as I’m strongly suspecting some friends are going to get roped into an experiment with this. I see myself distributing a bunch of Angel Names (and fake names) in my future.
Wednesday Webshares: Wealth, Rootworker Advice, and More Rules, Laws, and Rights
I’ve been writing recently but haven’t really had a chance to finish much, so time for a webshare in no particular order.
First off, Jason Miller over at Strategic Sorcery is currently selling White Mahakala Wealth Talismans. Now personally I have a silly issue with Mahakala, and I’m not linking this so you buy one, but feel free to. More I was greatly amused by his tongue-in-cheek (in parts) sales pitch for why White Mahakala is better than other Wealth Deities.
Dr. Raven, of Dr. Raven’s Conjure posted an excellent article on Tips for Working with a Rootworker and Reader. It’s a great read for both people looking for magickal help or people considering offering it. I don’t think there is anything there I disagreed with, a lot had matched what I cobbled together for my own work, and he gave me a few more points to think on.
Speaking of more to think on, last week I posted Rob’s Laws, Rules, and Rights of Magick. Since then Ananael Qaa has posted his thoughts on Rob’s Laws, and Rules, and Rights which make an interesting supplement and contrast to Rob’s original posts. And no need to fear, even in three posts Ananael Qaa is far more succinct than Rob was.
Book reviews, rants, and articles to come.
Webshare Wait-It's-Monday: Enochic and Enochian Galore
Sorry for the lack of posting recently, I decided to run for an unplanned holiday on the family farm. I was going to share these links/stories later, but as one of them is time sensitive I’ll do so a little early and with that said it might as well be the link I start with.
My friends Michelle and Jackie have been working on a tarot deck. Michelle’s been scheming it for about a decade and if I remember my timelines right Jackie’s been painting for about five years. The Watcher Angel Tarot is a reinterpretation of the themes of the tarot through the legend of the Watcher Angels as told in the Book of Enoch. The deck is finally done and presales start this Tuesday (June 21st). Currently you can pre-order the deck as collector and supporter decks on Jackie’s art site to help foot the start-up cost, and the deck will be released October 21st, just in time for the end of the world, and that’s not a coincidence. On Monday and Tuesday at 1830 (EST) Michelle and Jackie will be doing a twitter to youtube question answer session about the deck, so if you’re interesting and/or want to learn more go to Jackie’s site or participate in the chat to hear about the deck from the people driving it.
Damon Albarn (Gorillaz) has written an opera ‘Doctor Dee’ on the life of the historic occultist John Dee, founder of Enochian magick. I’m actually really amused and intrigued with the idea. He says he will focus on the occult practices of the good doctor, as he feels that part of his life has been hidden from history. No mention if wife-swapping for YHWH will be in the opera as of yet.
While totally different, this just couldn’t help but remind me of The Enochian Keys Opera by Valentin Dubovskoy from several years back, which I had interesting results with.
Next month sees the release of El Shaddai: Ascension of the Metatron, a video game loosely based on the Book of Enoch (I’m seeing a theme in my links, this wasn’t planned). The game has you taking the role of Enoch the Prophet trying to stop seven fallen angels and the flood that will destroy mankind if they are not stopped. I have neither of the platforms it is on (PS3 or 360) but I’ve been debating a PS3 for a while (I don’t really play video games) and I think this might be a good inspiration. A PS3 for my spiritual research, that’s reasonable, right?
Edit: I just found a video trailer of the game. It looks good to me, and has an interesting artistic style.
An Orthodox Jewish Court has condemned a dog to death by stoning. The belief is the dog that invaded the court room was the reincarnation of a secular lawyer the judges had previously cursed to be reborn as a dog for insulting them. What I found most interesting is that it is a public admission of the belief in reincarnation (which while it has some historical basis in Judaism is a fringe belief currently) but also the belief that the judges have the capacity to use a curse to direct someone’s next incarnation and that it could include animals such a dogs. I was under the impression that Jewish beliefs in reincarnation was limited to humans, but animals and cursing incarnations, both are new tricks to me.
Lastly, and really really not least is Rob’s Basic Laws, Rules, and Rights of Magic an absolutely brilliant article on…well just that, the laws, rules, and rights of magick. It’s a long read, and you definitely need to take some time to work through it but it is worth it. I probably only disagreed with one or two points, and not in horribly strong ways, I really recommend you give it a read if you haven’t seen it yet. It matched up with some of my own conceptions on the laws/rules and made me question and debate others.
That being said I leave these links with you, and hopefully return to blogging proper soon.
Review: The Dictionary of Demons – Michelle Belanger
The Dictionary of Demons: Names of the Damned – Michelle Belanger
Llewellyn. 2010. 362 pp. with appendices. 9780738723068.
For the sake of transparency before I start this review I will admit to two reasons why I could be biased toward the book.
1. Michelle is a friend of mine.
2. Jackie, the very talented artist who did the alphabet art and several seals and pieces of art within the book, is also a friend or lab partner.
Of course people who know me, know I’m not exactly easy on most of my friends…
From Aariel to Zynextyur (is he next to your what?) this book has a listing of over 1,500 demons from the grimoiric tradition. This book is an amazing wealth of information on the entities within. Michelle worked strictly from an academic perspective; personal experiences and ideas do not enter into the text, only what information Michelle could dig up from the grimoires. Dig up is a great way to put it, Michelle went through an extensive process of several years of cataloguing these demons and searching for more information, other translations, older manuscripts. The common and popular texts like the Lemegaton and the Book of Abramelin were used, as well as more obscure texts like Liber Juratus Honorii, Caelestis Hierarchia, and Liber de Angelis.
“This book is not intended to be a how-to book on grimoiric magick” (10) instead it is as the title says a dictionary of names that have appeared in various texts. Names, ranks, and powers are given, along with much more. The entries on a demon let the reader know what grimoire they appear in and in many cases the several grimoires they have lent their names too, as well as information like what their name may be derived and distorted from as well as showing how some demons are most likely the same figure but over the course of years scribal errors have pushed their names further apart. Michelle pieces together part of the puzzle of grimoires, by analyzing names and lack of names in different texts Michelle attempts to establish a connection and timeline between the various books. Interspersed with the different entries are small articles by Michelle and Jackie about various relevant topics to the text, such as the scribal process involved in medieval grimoires, the history of Jewish appropriation in Christian mysticism, and comparing different lists of what demon rules what directions.
While most of the book is written in a straight forward manner Michelle was not above the occasional humorous observation. “From the profusion of [love] spells in all the magickal texts, it would seem that practitioners of the black arts had a very difficult time find a date in the Middle Ages” (15) or pointing out that Pist, who helps you catch a thief, has a name that sounds like how one would feel when stolen from (247).
While reading it I only noted one thing that seemed off in that Michelle attributed Mather’s translation of The Sacred Mage of Abramelin the Mage to a 15th century manuscript, when I have always seen the French manuscript dated to the 18th century. All in all I was greatly pleased and impressed with the effort, resources, and scholarship Michelle put into this book. While not a practical how-to guide, this book is an invaluable resource of names and histories for those interested in the grimoiric tradition. I felt the plot was a bit dry, but it had a wicked cast of characters.
Also for those wanting a related, but simpler text, I recommend you check out Michelle and Jackie’s D is for Demon. It is a delightful (not for) children’s book of rhymes leading you through 26 demons. I, of course, got a copy for my two-year old niece to make sure she is brought up right.
Planetary Balancing Ritual Set
Our body/mind/spirit is maintained by a delicate and unique balance of forces; too little is just as bad as too much, and one imbalance leads to another. While this is a philosophy I gleaned from the notion of lüng (rlung) in Tibetan Buddhism I find it applies to other forces in our lives.
This philosophy bleeds a lot into my magickal work, which led me to “create” a ritual of Planetary Balancing, which is really just a sequence of existing planetary rituals for a specific end. I just sent this over to a friend who needed it and decided I’d post about it here. Our psyche and our lives are composed of a balancing act of planetary forces, we might not be aware of it all the time, but it’s always at play. The problem is –like the lüng in Tibetan Buddhism– these forces can become unbalanced, too much Saturn, not enough Venus, and this spirals your internal and external world out of control. It may start with one force, but it spreads, too little of one force leaves an “energy surplus” that has to then go elsewhere, then you continue trying to compensate for having too much or too little in certain areas and it just gets worse. It seems everything starts going wrong; your desires/impulses seem off, your focus is wrong, and the world around you just doesn’t want to cooperate, it has the same appearance as bad luck or a curse in many cases. This ritual is relatively easy to perform requiring time and a willingness to wake up early more than anything. It’s nothing star-shattering, but it’s useful.
Now I suppose if you were focused and astute you could simply work on the specific problem force, but I find most of the time if it is getting bad it is best to start fresh. Sometimes when your diet is out of whack and your body isn’t reacting well and it can be tricky to get your diet and body back to normal while your body is still struggling with whatever is wrong. What do you do? You fast, you detox. Eliminate everything, and slowly reintroduce it back into your life. This is the basic idea behind my Planetary Balancing. In regards to the process of the various rituals of the pentagrams and hexagrams I won’t give instructions on them, if you don’t know them, they’re everywhere online and in books.
I personally start this ritual on Saturday. Any day of the week would work, but I find the order of Saturn – Sun – Moon very effective to get things moving, this is related to my personal symbol set of the layers of Self. Dawn brings about the same planetary hour as the force of the day, in this case Day of Saturn, Hour of Saturn. At dawn perform the Lesser Banishing Ritual of the Pentagram and then the Lesser Banishing Ritual of the Hexagram for the force of the day. The LBRP helps clear you out internally while the LBRH clears out the force of Saturn (in this case) in your life. The idea is to remove your internal mental/magickal detritus and the planetary detritus from you and your sphere/life. You’re flushing yourself and your world of these forces that may be unbalanced. Repeat this process for the entire week, obviously changing the planetary attribute with the day.
On the following Saturday (or whatever date you started on) wake up well before dawn and perform, in the same order as the week, all seven LBRP/LBRH. I haven’t tested this part to see if it is strictly necessary (which is unlike me I admit), but logistically to me it makes sense. Over the course of the week even though you’ve banished a force parts of it can begin to flow into your life again (nature abhors a vacuum), and the balance/compensation issues appear again. So I feel it is wise to give yourself and your sphere one final banishing of all the planetary forces.
Once dawn has arrived perform the Lesser Banishing Ritual of the Pentagram followed by the appropriate Lesser Invoking Ritual of the Hexagram. I tested this and feel this is a better combination than two invoking rituals; the focus should be on invoking and reuniting with the planetary forces so the only invocation should be regarding these attributes. Again the LBRP clears out your internal detritus and establishes a baseline, a blank slate, or a vacuum even. Then you invoke the appropriate planetary force and since you are blank there is nothing to interfere with it flowing into you properly, nothing to disturb it or set it out of balance. Repeat this process for the entire week, again obviously changing the planetary attribute with the day.
On the following Saturday (or whenever) wake up for dawn and perform all seven LBRP/LIRH. Same as before, haven’t tried the ritual without it, but it makes logical sense to me. A week, in my experience, isn’t enough to totally unbalance a force, so your Saturn won’t be off-kilter by Sunday, but it is enough that things can warp a little and a little warp down the line can lead to a bigger instability. I think it’s helpful to give the planetary forces one last boost to balance them all out.
So over the course of two weeks you zero-out the planetary influences and slowly reintroduce them into your life, bringing them into balance. Now I’m sure you could achieve all this in less than two weeks, so why do I do it this way? For me at least, it is intense. I can’t say why it’s not like this when I do either LBRP-LBRH or LBRP-LIRH for other purposes, but this hits my life hard. Counter-intuitively the days I banish a planetary force are filled with those influences in positive active ways. I think it is as though my life is “using up” that last little bit of planetary fuel to clear it out. On the other hand the days I invoke a planetary force are filled with all sorts of little annoying mishaps related to the influences, like a series of retrogrades, even though the Sun and Moon don’t have retrogrades. It is as though the forces are kind of “clunky” when restarting from scratch. So you could try shortening it, but I find two weeks is a good processing period and spreads out the highs and lows that accompany this for me.
Flush out all the imbalanced forces introduce them back without the imbalance and instability and your mind and your life tend to reorganize. Personally I don’t do this often, maybe once a year, twice at absolute most, when I feel things are going wrong and there is no reason I can find for it. I perform this and by the end my life is back on track.
Review: Hundred Thousand Rays of the Sun – H. E. Lama Tsering Wangdu
Hundred Thousand Rays of the Sun: The Sublime Life and Teachings of a Chöd Master – H. E. Lama Tsering Wangdu, translated and edited by Joshua Waldman & Lama Jinpa
Lulu. 2008. 213pp. 9780557004096.
Finding and reading this book was an unusual and humorous event for me, my lama would probably read into it more -that I’m on the right path- I’ll just say it happened. So I saw the cover of this book from a distance and my first thought was that it looked like the various covers and handouts created by Lama Jinpa, only when I looked closer did I realize it was about our Lama and Lama Jinpa himself had helped with the book. That is all I needed to decide to get the book.
This book is an autohagiography of H.E. Lama Tsering Wangdu, a beautiful and gentle soul, as well as a wise and forceful chödpa. This tale follows him from the events of his crazy wisdom life from birth to the present day, including a meta-story section about being approached by Joshua Waldman to write the text.
Now as someone recognized as a master of his tradition it should not be surprising that parts of his story seem pulled straight from the tales of the Boddhisattvas and great yogis of the past. Born with a caul on his face and teaching his mother the mantra of Buddha Amitabha when first learning to talk (9) you can expect he would lead an interesting life.
In his youth he was transferred to a monastery and in his tale you see the political side of power in a temple that one might not expect. He came to age balanced between his family life and his religious life during the time of the Chinese invasion. Though lucky enough to be out of Tibet at the time you can read of the pain this caused him and his family.
Much of the book is focused on his wanderings as a chödpa performing chöd in the wilderness of Tibet, Bhutan, and India. The miracles, visions, and events he experienced were fascinating, if at times hard to believe. This section of the book proved to me very insightful because it showed me the role that chöd has in the life of the master I’m studying under; it takes it out of realm of the “classroom” and into his life.
The Dalai Lama said to Lama Wangdu “Padampa Sangye has no community of practitioners. It’s important that you establish one for the tradition” (164) and this book is part of that process as well as detailing the amazing events that led to Lama Wangdu founding his temple and then seeking out students to train in the dying practice of chöd. What surprised me is this book contains some basics on performing chöd, which in personal correspondence was warned against attempting without having received the blessing of Machik. None the less I will trust that the bare basics revealed in the text are nothing that could harm a practitioner if they did not have the blessing and that Lama Wangdu knew what he was doing.
While the story itself is quite engaging Lama Wangdu is not an author and the book doesn’t read like a story. In fact the best analogy I have is the type of rambling tale your grandparents tell you. It’s interesting, has lots of information in it, but doesn’t always follow a coherent narrative and occasionally a detail is lost. For example at one point Lama Wangdu mentions meeting his wife in a specific town, but we never hear of her or their relationship again. It took me a bit of time to get used to this style but once I did I found the cadence almost endearing.
For students of chöd and chödpas this is a great look into the life of one of the masters of our practice, but students of Buddhism in general it is still a great tale of a wandering yogi and his spiritual journey.
Kalagni's Tree of Life
Or: Let’s not sqabalah about the details.
Why hello there synchronicity, I suppose you want me to write about my attributions for the Tree of Life and why I redesigned parts. I say this because I was away at a convention for the weekend and when discussing tarot and the Tree of Life I ended up explaining to someone that I use a different model of my own creation. Part of it I’ve debated may have to do with blinds, and when catching up on my blogs saw a link to an old post by Ananael Qaa about blinds and a post by Robert (referencing Ananael Qaa in another circumstance) about his model of the Tree and worlds. So since I lacked my Tree to show my friend this weekend I thought I might post about it and then various things have cropped up so I’ll take that as a sign to post about.
This entry will won’t be super-complicated but a basic interest/understanding of the Qabalah, especially with the Golden Dawn model, would definitely make this easier to process.
Now in order to discuss my Tree I should probably mention some other tweaks that relate to it. As a disclaimer I am not now nor have I been a member of the Golden Dawn, I may use a Golden Dawn inspired system of magick, but not the Golden Dawn system. So what I put forth admits the possibility that ideas were changed due to a lack of knowledge achieved in initiation.
I like the notion of the Golden Dawn colour system, I have a highly structured mind that likes systems. Unfortunately you can’t just toss a correspondence system at me because unless there is a logical system underneath it that I can recognize, I can’t make use of the system. “I was asked to memorise what I did not understand; and, my memory being so good, it refused to be insulted in that manner.” So saith Uncle Al. The Golden Dawn Qabalah has a logic underneath it which allows the basic framework to be expanded upon, this I like, but there are a few things I don’t like/understand.
I work with the Queen Colour scale, just to put the following discussion in context. The colour attributions of the Astrological signs make a great deal of sense. Starting with red in Aries you follow the colour wheel hitting the primary, secondary, and tertiary colours in the order of the spectrum, simple, and logical. The colour attributions of the Spheres on the Tree make sense. First triangle is shades, second triangle is primary colours, third triangle is secondary colour, makes sense, the which goes where makes sense too, but more in-depth than I need here. Then you get the planetary colours and…wait…what?
Now I know planetary forces shouldn’t be confused with the forces of the Sephiroth but if they’re associated why should they be different? Why should the colours of the planets and spheres of Sun and Mercury be reversed, or Jupiter and the Moon, and why is Saturn a fake colour? Perhaps there is a reason, perhaps it was overlooked, perhaps it’s a blind, I dislike it, and I find it useless. I know it follows the colour spectrum order when you put the planets in order of apparent motion, but I don’t think that’s enough for me to have it counter the colours of the Sephiroth. Not to de-power the GD colour system, but I view it as process of psychological training, you teach your mind to associate and categorize different forces. What happens when you try to get your brain to process and integrate illogical information? Any sci-fi fan can give you the answer, and while we may not be computers I don’t think it is useful to try to get this to integrate. Let me clearly state this is different than trying to integrate a paradox.
So to me the planets are the same colours as the spheres. The fact they match makes logical sense and when you look at the ruling planets of the astrological signs you get several of the signs to match up where they didn’t before (Mercury is orange and so is Gemini, Sun is yellow and so is Leo) and you get no new times where sign/planet do not match. Saturn is the only exception being black, but there is no black zodiac sign. This is simpler, requires your mind not to memorize a bunch of exceptions, and makes a lot of the associations match up better. If your mind is holding conflicting associations neither will be held to the conviction it could be held without that conflict. This means if your mind is holding conflicting views (especially within the same system) you can’t get the full force of your belief/understanding behind them, and this limits the focus/force you can put into your magick.
That being said moving onto the Tree I gave that disclaimer so people aren’t confused when they look at the colours of the Paths/Letters on the Tree. The layout of the letters on the Tree doesn’t make sense to me. Well it does, I get it, it is alphabetical, which makes sense with a language like English, where the letter C is the letter C is the letter C and there is nothing hidden/extra about it. Hebrew doesn’t work like that. There are three classes of letter: Mothers, Doubles, and Singles, of which there are three, seven, and twelve respectively. Qabalistically these letters are the three elements (no Earth), seven planets, and twelve astrological signs. There are three directions of Paths on the Tree: horizontal, vertical, and diagonal, of which there are three, seven, and twelve respectively.
This is the basis of my version of the Tree. Alphabetically makes little sense, it reveals nothing, seems lazy, and a touch unaware of the letters and their division/meanings. So why not make use of the way the structure of the Hebrew alphabet matches the structure of the Tree? I did, which leads me to this image.
This is one of the revisions I’ve made, and I’ve been working with it for quite a while now and enjoy it, more importantly I find it fruitful. Sometimes I worry it may be too balanced, or out of balance, you’ll notice red colours predominate on one side, and blue on the other.
The three horizontal paths become the three Mother letters, the three elementals, and also serve as the divider between Qabalistic worlds. Granted I’m not a fan of the model that the worlds are divided on the Tree, I much prefer a Jacob’s Ladder model (which I don’t see as much so maybe I’ll write on that at some point), but if I were to divide the Tree with the worlds, then the elemental/mother/horizontal paths lend themselves to it quite well. Atziluth (associated with Fire) is comprised of the upper three Spheres, with the Path of Shin (Fire) as the boundary. Briah (associated with Water) is comprised of the middle three Spheres with the Path of Mem (Water) and Tiphereth as the boundary. Yetzirah (associated with Air) is the bottom three Sphere with the Path of Aleph (Air) and Yesod as the boundary. Lastly Assiah is Malkuth.
For the seven vertical paths there are the seven double letters, the seven planets. In each case the planetary letter rises up from the sphere it is associated with, with the exception of Saturn/Tau which rises out of Malkuth instead of Binah. Two reasons: Binah has no vertical path above it, and Saturn/Tau plays double-duty in many systems also representing Earth, so rising out of Malkuth the Earth-Plane.
The twelve diagonal paths were the hardest to work on, and have been through the most revisions. After trying a lot of planetary and astrological juggling I got a lay out I like. It was a process of elimination. I started off by having the colour-matched sign descend from the Sphere that the planetary path ascended to. So the Path of Mars/Peh rises into Binah, the Path of Aries (the red Martial astrological sign, while Scorpio is blue-green martial) descends on the diagonal from Binah for example. When I couldn’t do that I used to the colour/sphere associations. So Cancer, which is Yellow/Orange is placed on the Path connecting Tiphareth (Yellow) and Hod (Orange), this wasn’t my first choice and seems superficial (and might be) but I find it actually works rather well. The two signs that are half purple rise diagonally from Yesod (purple) toward the side their colour is mixed with. The Path of Ayin/Capricorn is Purple/Blue, so it rises to the right toward the side of Chesed as an example.
This leaves four letters/Paths unassigned. Heh/Taurus, Tet/Leo, Nun/Scorpio, and Tzaddi/Aquarius. These just happen to be the four Fixed signs, and where we get the surrounding image on the World and Wheel of Fortune cards of the Bull, Lion, Eagle, and Human. Appropriately they become the four “framing” diagonal paths. They were the hardest to assign. I originally tried their layout from the zodiac and above tarot cards, but didn’t like it. I decided to have Tet/Leo descend into Binah rather than Tzaddi/Aquarius. No Sphere had a sign they rule descending into them, so I figured Binah should not be the exception. As they are ruled by the Sun and Saturn, and are Yellow and Purple, they are balanced, so they became the top two paths. Heh/Taurus, and Nun/Scorprio descend into Malkuth on the side of their colour predominance.
So that is the Tree of Life model I use, for meditation, magick, and understanding. I find it far easier and effective to work with the standard Golden Dawn model, or any of the other Trees of modern or classic origin with the Paths on a different arrangement. Hopefully I made sense, feel free to ask questions, comment, or throw the standard ceremonial “You changed something!” hissy-fit.