Several weeks back I was demonstrating some work for someone. Part way through I quickly generated the eight offerings. It’s a Buddhist thing, and while not strictly necessary it’s such a part of so many workings that it pretty much slips out of me at appropriate spots. Through different mudras, coupled with visualizations, mantras, and some energy work you create eight classes of offerings, the same set I described when explaining water bowls, but a different methodology.
Anyways, after the person asked about the hand gestures I made because, according to them, when I did them I was just radiating energy out, that for those few seconds it just exploded out of me, so they asked to learn the gestures. I taught them, but they quickly complained that the gestures did nothing.
This is something I see all the time and it really boggles me. Not to get into a magick model discussion, but so often people expect that knowing the words, or actions, or visualizations, or having the materia will make every work. All you need to call this spirit is their mantra, or a quick prayer. All you need to get this spell to function is knowing the words, or the gestures. At times like this I want to grab some people and shake them (especially those who should know better).
Do not mistake me; words, and gestures, and materia can be extremely important in a lot of these matters, but I’d argue often they’re the secondary vehicle of the work. That’s why when I teach someone the offering mudras they don’t start suddenly pouring forth energy in the appropriate forms, because there is more to it than just the gestures.
I do find though that mudras (hand gestures) are an important part of a lot of Buddhist ritual, but I would say they are triggers, not important in and of themselves, with a few exceptions. I say the latter point because if they were important and powerful on their own they’d probably be the same across the board, but they aren’t. Different sects of Buddhism have slightly different mudras, some change from time to time, some are done way one in person and another way in art (because fingers and bodies don’t always bend right), and even within the same sect offerings are different between different “levels.” When I do a lower tantra I’m to do one mudra to represent candles/fire, but in higher tantra it’s another. The non-standard meaning/application says they’re not inherently powered. Much like many stones and herbs mean different things in different systems, but that’s another topic.
Mudras are triggers though. When I did the ritual above and I tossed in the offerings I did it without thinking and fairly fast. When I’m not focusing on them and just quickly generating I can go through all eight mudras in under three seconds, but that hasn’t always been the case. It used to take me a fair bit longer than three seconds for any individual mudra offering, let alone the set. It’s only after doing them literally hundreds of times that I can toss them so quickly without thought, because it’s become a trigger. I used to carefully put my hands in the right position, draw the energy into them, say the appropriate mantra for the offering, visualize the energy taking the shape of the offering, say another mantra to multiple the offering, and then sending out the offering. After dozens, and hundreds of times though all of these actions became a fast continuous stream, so that with little to no thought as soon as my hands started the motion my body pumps out the energy, my mind says the mantras and shapes things, and then sends it out. Eventually it becomes an unconscious process, I put my hands into motion, the trigger, and my mind/body does the rest, even when I’m not focusing on it.
Though I repeat, it’s not the gestures that have power, it’s the fact that I’ve made that gesture so many times with the accompanying energy/mantras/visualization, that it has its power and meaning. It’s magickal Pavlovian conditioning. Anyone who has done any ritual daily for months probably has an experience of something similar. How many people can just touch their crown saying “Ateh” and have the full cross form before they finish the first word? Because we’ve trained ourselves through these gestures and words and visualizations and whatnot that our mind links them all and follows through we don’t need to run through it all. (Now admittedly this nonconscious process is rarely as powerful as a slower conscious one, but both have their place.)
It seems like such a beginner statement to have to talk about, but I’m boggled by how many occultists I meet and when we talk and I’ll show them something, they expect that just following my movements and mantras will make everything work. Just because a gesture is used magickally doesn’t make the gesture magick.
On the plus side though we can train ourselves with lots of these things, outside of classical mudras. Over a decade ago my mental boundaries weren’t as clear as they are now, if my energy started running high I would switch into a highly empathic/projective mode and all the sudden I’m feeling/hearing so much around me, and often sending some of it back out. In the worst cases my perceptions would bleed into other people’s and I’d lose spatial awareness of my body cause I was running through three other heads at the time. If you’ve ever had something like that (or more mundanely an anxiety attack, or a panic episode, or something like that) you know that even if you could normally handle the situation you’re in, once you’ve gotten that far it’s beyond your ability. Usually you’re great at grounding/shielding, or focusing your thoughts, but in the midst of the episode you can’t find that place in yourself. This is where triggers are amazing. So way back then I conditioned myself to shield with a gesture, again it isn’t as powerful/effective as one that I consciously build and set up, but since I couldn’t focus in that too-empathic state it was good enough to block out the majority of what was coming in. It was simple to program, it was just repetition. I’d put my fingers by my ear and make the movement, then I’d shield myself. Then later in the day I’d do it again, and I did this for a few weeks. Finally it reached the point that if my hands made the movement my mind made the shield. This let me function better in crowds until I learned to deal with them and myself in a manner that prevented my early overloads.
This condition triggering is what mudras are, at least the majority. Learn the traditional ones if that’s your path, because they’re connected to the current, but more than anything it’s through your work with the mudras that the gestures become magickal.
psychology
Wednesday Webshare: Resurrection, Happiness, Biases, and Witch Wars
After a retreat, and a wild ride of training with Rinpoche, I’ve reopened my etsy store including options with the tarot, which also include my Triforce spread which I discussed when I reviewed a Legend of Zelda tarot deck a while back.
Magic needs a curious mind. Such a brilliant and simple true statement. There is a problem, in general, but especially in magick, when we stop questioning, and stop being curious. Yet, it’s hard to teach and instill curiousity. What recourse is there?
Cultural appropriation is a touchy and tricky subject. Some people do it without question, some of us really think about it a lot. Even being ordained I worry where that line might be. Not because there is a clear line, and a right or wrong, but more than anything, because there are consequences to appropriation, and we’ll have to pay some day.
Our culture devalues the unseen and spiritual, and slowly a materialistic scientific perspective is winning…but magick is making a comeback, people see there is more to the world.
On the other side here is a beautiful piece on the idea that magick is threatened, and someone’s experience of being drawn back in by the Guardian of Magick. Not only is the experience compelling, something about the writing really draws me.
It’s come up before here that I’m something of a gender queer creature, so it’s nice to see a (small) list of various deities from various cultures who blend and cross the dichotomy of gender
An illustration of why Majora’s Mask is one of my favourite Zelda games, it appeals to my magickal experiences (And if you can’t believe I’m posting about Zelda again, wait until next week.)
I repeatedly say that being a competent sorcerer involves being content with your life. So here are four things that help make you a happier person, according to neuroscience
Part of being happier is non-attachment, and that includes to the notion of a concrete self. Well neuroscience is hinting at the fact that Buddhist ideas of a lack of inherent self might be true
I also talk about how sorcerers need to be cautious of letting their mind run away with them, question reality and your perception. Here are 20 cognitive biases that shape the way we view the world. These are exactly the types of traps our mind gets us with while we’re unaware.
I’ve said this before with (no) apologies to modern (neo)Wicca, but it used to be a subversive faith. Now in order to make itself palatable to the public, both to non-practitioners and new practitioners, it has lost its edge
This is old (both the link and the subject), but listen to recordings of part of the Epic of Gilgamesh in as close of an approximation of ancient Sumerian as we can construct.
io9 gives a list of 10 historical people who were sorcerers.
I’ve noticed this on my own, but this is the first time I’ve seen an article on it, but do you realize how many porn stars are into magick? It’s a surprising amount.
So a certain warlock, who should remain nameless, is taken to court for harassing a 75 year old witch
On the plus side the witch won Also, notice how similar the articles are in their descriptions of Salem and the people involved? I looked for articles that sounded different, but they all seem to be lifted from an original source. Nothing magickal there, just annoyed with journalistic laziness.
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Review: Eastern Body, Western Mind – Anodea Judith
Eastern Body, Western Mind: Psychology and the Chakra System as a Path to the Self – Anodea Judith
Celestial Arts. 1996. 502pp. 9780890878156.
I’ll confess, I’ve had this book for years now but could never bring myself around to reading it. I suspected it would be horrible and newagey. Currently though a friend of mine attends Naropa University, and apparently it’s used in one of eir psychology courses, so I decided to give it a chance.
The basic premise of the book is to relate the chakra system to Western psychology. Anodea Judith doesn’t really focus on one school of thought, shifting from Jung to Reich to Freud and others, but her main focus is on developmental theory. Each chakra is given an entire chapter, which is then broken down with basic explanations of what the chakra does on a physical, energetic, and mental level, as well as looking at the period of life it represents what traumas may be present, what these traumas do to the person on all levels, how the chakras react, and of course what can be done to help fix this. She does what I have to consider a very thorough and good job of exploring the chakras and linking them to the psychological model.
Her explanations are well constructed and seem consistent in themselves and with my experience. What impressed me though was how realistic she was. She give examples of people who had been through the traumas, how it affected them, what it did to their body, mind, and energy, and she talked about what advice she gave them to help deal with these issues. Nowhere does she proclaim how amazing she is for having cured these people, in fact she next mentions them being “fixed”. A lot of books that deal with energetic diagnosis and healing read more like bragging rights “I could tell by the way he held his hands he had cancer and abandonment issues, so we sang Kumbaya and he was healed.” Not only are these examples unrealistic, but they’re not helpful, and probably damaging. But Judith never went there, she acknowledges that even when handling a trauma on all levels at once you still have a lot of work to do, it will take a lot of time and effort, and may never be truly fixed, only better. To me it was great to see a more realistic approach and an acknowledgement of the limitation of the techniques.
Now trauma can be a strong word, so I should clarify this isn’t just a book about dealing with the energy system of people who have been abused (for an example of trauma), but traumas include various disruptive events that all of us have experienced some of. Premature birth, physical injury, emotionally dominating or absent parents, continual criticism, and a lot more, I can guarantee that everyone has had some of the traumas listed, and could see themselves somewhere in the descriptions. She makes a few factual mistakes, attributing “Tat Tvam Asi” to Buddhism, or saying the mantras are only supposed to be silent, but she also has a good understanding of many other aspects, in fact this work is the first time I saw a model of the criss-crossing Ida and Pingala that actually made sense. The information and interpretation is of great use if you’re just looking to understand yourself, your partner, your parents, or anyone, and it’s even better if you’re looking to navigate or improve these issues. I’m glad I got over my concerns about the book and actually gave it a read, it was worth it.
Saturday's Spooky Spirit Census and Psychotherapy
It looks like you aren’t to call Ghostbusters anymore. This is fine by me, as much as I love the movies and theme song I tend to be a bit nicer with people who lack bodies than Egon and the rest. Two stories from different sources have recently come across my desktop and engaged me, both for different reasons, so time to share.
First off there is an undertaker in Medellin, Colombia who has decided to launch a “ghostly census.” He calls it a census but from the description it sounds like he’s just documenting cases and mild investigations, sadly I can’t find much more information on this yet. What I’m curious about is down the line is the book and the explanation of their project and why they aren’t doing it as documentaries or anything like that. I wonder what he hopes to get out of it. He sounds like he thinks he is doing something different, but I wonder if he is. I especially like my mental image of undertakers in uniforms with clipboards walking around apparently haunted places ticking off checkboxes for the census. “How many deceased in this household? How many under the age of 18 at the time of death? How many have been haunting for less than 18 years?” Here is the question for the census, if you died a minor are you always a minor? Perpetual puberty seems as good of a hell as any.
The second story I found really curious. A spiritualist group in Havana, Cuba is performing therapy for the dead. As someone who has half-jokingly called part of my spirit work as talk-therapy for the otherside I enjoyed reading the story.
What has me fascinated me is the two birds with one stone approach. By inducing some form of medium trance possession (it isn’t my system so I don’t feel I can properly label it without observing it) and then offering their counselling to the deceased they believe they are helping both the disincarnate and the host. I can actually see the merit there, it ties into some of the Buddhist practices I have regarding assumption of suffering (literally compassion) and joint healing this makes possible. Fortunately my university library gives me access to the article but without such privileges it will cost you $34. I do not understand pricing with academic journals at all. I’m saying this so people understand where my information is coming from that isn’t on mindhacks.
I enjoy seeing a group that holds the same (silly?) idea I do that just because you don’t have a body doesn’t mean you’re not a person…or with slightly less of a triple negative- dead people are people too and if they are a conscious entity they can and most likely will have most of the same issues as anyone else. If you’re angry and scared in life it can easily transition to the otherside. Often there is a mellowing-out I find, but the issues and personality are still there. My grandmother became far more agreeable when she passed on, but she’s still cranky and paranoid. The full article introduces some interesting ideas that I disagree with, but enjoy entertaining as hypothetical.
An example is that the protective spirits are part of your identity, they aren’t you, they were living people, but they compose a part of you, so in order for you to maintain health you must maintain theirs. I have my own personal issues with protective/guardian spirits, I don’t deny their potential existence but have seen no evidence of them within my life, with the exception of spirits I put into my service which is different. While I disagree with the idea of them being a part of you (unless you take a loose or expanded idea of what “you” are, which is fine), the idea that guardian spirits should be maintained for your health is something I can get behind. The spirit environment around you tends to “bleed” into you so if you have dead things around you it is possible to pick up a lot from them. So helping them out benefits you, plus if they are protective spirits if they’re at their best they’re more efficient, a security guard is no good if he’s drunk or afraid of confrontation.
One of the group’s leaders, Servando Agramonte, said “often to solve your own conflicts you must attend those of your spirits first” ((251)) Yet in contrast to this the mediums aren’t necessarily working on their spirits, but someone else’s. This I find a curious turn of events. Why? Well if I were to model this all as psychological (1) my first instinct would be to assume that someone’s “spirit” is really a mental projection and reframing of a personal issue and when possessed by the spirit/issue you can work on it. Having someone else host your issue though makes less sense here. How would your fear of the dark trauma work itself out when someone else is housing the spirit that represents the issue? I can see some merit from having other people roleplay your problems but I wouldn’t have considered it as affective.
Now let me add another issue into this. I’m taking a very literal one-for-one language of problems here, but I understand it isn’t probably one-for-one and more complex and subtle. Assuming either the spiritual or psychological model enter the assumption that the spirit causes or represents an issue like fear of the dark. Now if you are possessed by your own protective spirit, and work on their problem, it helps you too, either by actually helping the guardian out if they’re an objective spirit (whatever that would be) or helping yourself by dealing with an issue through projection, or a bit of both. Now someone else plays host to the spirit and this helps you out apparently, what about the host? If said host also has a fear of the dark, by being possessed by your afraid of the dark spirit and helping them out, will they be helped too?
My mind is having fun running circles with this, but I currently have no need or time to explore this in any practical way, it is just something I find interesting. I’m sure it will come up in a post somewhere but I do psychological spirit work, treating mental processes as I would spirits, so it’s an idea I’m used to. I just wonder if this group is doing that, actually helping disincarnates, a bit of both, or even neither. My take is assuming they’re doing one and not the other is a mistake. It’s probably a complex combination of self-created “demons” and spirit’s with problems.
Part of their objective is something I would never have thought of, but it is to help people “metabolize” their own issues when they’re alive, so that when they die they are better functioning ghosts. Pre-emptive ghost therapy! Sometimes this world is just fascinating. From the article it appears like this organization seems to keep records and is very professional, I would love to see follow-ups and how effective this practice this.
Sorry for the ramble there, but the idea of an organization tackling this is just neat to me.
(1)I don’t necessarily believe it is, but I believe there is a value from interpreting magickal phenomena from different models