Ritual: Breaking The Cycle


Last weekend I was at “Gather” which is the unofficial name many folks use for the House Kheperu Open House. It is by far my favourite magickal convention; I literally start planning for the next year on my way home. It’s run by some friends of mine and I help out in some minor ways, and I’ve been attending and teaching there for over a decade. Like any convention there are some awesome folks, and some folks we wish weren’t around, but overall it’s probably my favourite crowd too. Magickal conventions often a niche, which is excellent, but creates a bit of an echo chamber in some ways, Gather though…Gather pulls people from everything. Vajrayana Buddhists, Zen Buddhists, Greek Polytheists, Norse Heathens, Satanists, Kemetic Pagans, Santeros, witches from pre-Gardnerian trads, atheists, neo-Pagans, Jewish Qabalists, O.T.O. and Golden Dawn folks, Christians, even a Catholic priest, and so much more. You have skill ranges from “I read a book on magick, and I’m curious” to “I literally wrote the book on this.” In terms of intelligence there more people with psychology and science degrees than I can shake a wand at. (Not that I believe degrees are the end all be all of intelligence, but these serve as good markers that I find lacking at a lot of other conventions. It’s also the only magickal convention that when people see me compulsively solving Rubik’s Cubes people ask if I have more, so they can do them too) Yet at Gather, everyone meshes, and we hold conversations across these huge divides to a degree I haven’t really seen at other events.

This Gather I ran two rituals, one solo and one with two friends, and I wanted to talk about the latter.

We called the ritual “Breaking the Cycle” and to be honest that title was (if I remember the conversation right) more or less a place holder until we thought of something better, and we never got back to that. Though we do have a new potential title I’ll discuss at the end. The idea was to allow people to release something from their past, embrace or work on something in their present, or move toward something in their future. Yes, that’s a bit vague, but when you’re doing large rituals broader goals that can be personalized are more likely to be useful.

The basic schema is the ritualists embody Past, Present, and Future, and open up a sacred space of wibbly-wobbly-timey-wimey allowing us to work with the participants on things at any point in their timeline. In this ritual I was the Past. The sacred space is cast in a triangle, representing Past-Present-Future, rather than more traditional circles using elements/directions. The space casting idea is based upon one that appears in Casting Sacred Space, an excellent book on different methods of opening ritual space.

The style of ritual my friends and I work with in this case is a fairly spontaneous one in terms of speech. There is a lot of embodiment, and letting the force and the spirit or whatever talk through us, so the script I provide is only the loosest of indications of the type of things we might have said.

To perform this ritual you need three ritualists, three cauldrons, three sterno cans (or another source of fire that fits in the cauldrons), flash paper (enough small pieces for everyone, the size of a business card works), and pens.

Everyone has their piece of paper before the ritual begins, and pens are provided in the centre of the space.

Arrange the three cauldrons with the sterno cans lit at the edge of what will be the space, the ritual will be performed inside the triangle formed by the cans, so make sure they’re spaced far enough that all the participants can fit inside the triangle. To start with though all the participants are outside of the triangle, only the ritualists are inside it. Before starting the ritualists are to think of what it is they want to work with, and a single word to represent it, and then write this on their piece of flash paper. The person representing the Future selects something in the present they want to work on, the person who is the Present selects something in the past they want to let go of, and the person who is the Past selects something in the future they want to work toward.

The ritualists meet in the centre of the triangle of cauldrons and sync up their energy. In our shared tradition this is simply just holding hands and running energy in a circle between us, bringing us to a more harmonious state. The ritualists then go and stand at their cauldron, facing out from the triangle. The ritualists take a moment to connect to their Temportal Aspect, to root it in the cauldron, and invoke it into themselves. For me this involved me taking a moment to feel myself moving forward in time, and then throwing my mind down the stream the other way, I mentally linked myself to a past life, not because of any inherent trait of that life, but just to anchor myself into going backwards, to root myself in the Past and going that way.

Past: “Ancient of Days, Forger of Time. I call upon the Past, the Bedrock upon which everything stands. Let the Past move into the Present.” The embodiment of the Past turns to face the centre of the triangle.”

Present: “Life ever-birthing the World, Master of the Dancing Moment. I call upon the Present, the river which flows through all things. Let the Present open into the Future.” The embodiment of the Present turns to face the centre of the triangle.”

Future: “Dreaming Ones, Weaving Ones, Bright Child Unborn. I call upon the Future, the open sky in which all potential rests. Let the Future become the Past.” The embodiment of the Future turns to face the centre of the triangle.”

The three Times pass their traits in the triangle, connecting to the other Times, and creating a triangular flow and space.

Future then approaches Present.

Present: “What do you bring me?”
Future responds. Present takes the flash paper from Future and burns it. Future returns to their corner, and Present approaches Past.

Past: “What do you bring me?”
Present responds. Past takes the flash paper from Present and burns it. Present returns to their corner, and Past approaches Future.

Future: “What do you bring me?”
Past responds. Future takes the flash paper from Past and burns it. Past returns to their corner.

((That part of the ritual is designed to further reinforce the variant flow of time within the space. Up until this point everything has gone from Past to Present to Future, but here it goes from Future to Present to Past to introduce a counter-current into the space.))

Past: “The participants are now to enter the Triangle, through the space between Past and Present.”

The participants walk into the triangle, in single file, and spiral toward the centre of the triangle until everyone is in the space. We assigned someone beforehand to lead everyone in and out of the space, just to make it flow better.

Past leaving the cauldron circles the participants in the centre of the triangle: “I am the Past. Everything you have ever done resides in me. Every action that has made you who you are, I contain. I am the foundation upon which the present and future are built. Come to me to release your pain, your regrets, your patterns of thought. Give to me that which holds you back, that which keeps you in the past, not in your future or present. Through me find freedom from what has been.”

Past returns to their cauldron. Present then circles the participants: “I am the Present. Every moment you experience in me. I am the moment that is eternal. Your past is always behind you, your future is always ahead of you, but I am always here with you, in every moment. Come to me to build who you are, to shape your life and your self. In this moment of eternity I am here, give to me that which you want to embrace and nourish, or that which weighs you down. Through me find power in what is.”

Present returns to their cauldron. Future then circles the participants: “I am the Future. Everything that ever happened to you leads into me. I am what you will become, I can be beautiful and terrifying. Come to me to grow, to change, to become. Give to me your hopes and your dreams and I will bring them to you, let me know what you want and I’ll make it so. Through me find glory in potentials.

Future returns to their cauldron.

Present: “You’ve heard our Voices, now decide. Are you here to let something go, to embrace something, or strive toward something? Distill this idea into a single word and write it on your paper, pour your heart and energy into the paper, and then take it to the Time who rules it.

The participants write down their focus and take it to the Temporal Avatar. Each of us did this in a different way, I’ll describe mine.

The participant approaches the Past which is me. I held out one hand and took their paper from them, and with my other hand I held their hand, and clasped both with my hand holding the paper. Each person got a unique message from me at this point, what follows is made up, but vaguely like the things I said. “I am the Mother, and I am the Grave. As the Past I hold everything that occurred to you. As the Mother I love you, and as the Grave I can take this issue of yours and -“ I light their paper in the cauldron “and I can let this die so you are free.”

Everyone goes up to the appropriate Time and has their focus thrown into the cauldron.

Past: “You have touched your Past”
Present: “Your Present”
Future: “And your Future.”
Past: “Now you can be Free”
Present: “Now you can Grow”
Future: “Now you can Become. *Pause* We now ask that you leave the triangle through the space between Present and Future.”

People are led out of the space through that boundary. The Times uproot their Time from their cauldrons and walk to the centre of the triangle. Joining hands they release the Time from the space and themselves. ((This is fairly easy, the closer these Time traits are to each other the more likely they are to fall apart))

That was the ritual, in some ways very simple, very short, but it was also very potent. We had a few folks in tears, a few that took a bit to come down, but it was really beautiful. It also seems to be very effective. That ritual was performed on Saturday, I came home Monday night and had a job interview on Tuesday, and by Thursday I had started my job. My focus for the future was getting a job. My friend who was the Future is finishing up a highly specialized medical degree, and she loves her placement, unfortunately there are no jobs open at that place…well, there weren’t, as soon as she went back she was told someone just gave their two weeks, and everyone there wanted her to apply for the job. My friend who was the Present has been doing an externship at a place they enjoyed, similar story though, no room for them, but they found out the week they returned that a space would be opening up. Though those two weren’t focusing on jobs directly the opening of the career paths are connected to their focus. Two of the ritual participants also have gotten jobs in the week after the ritual. Of course, not all the results or focuses were job related, people have reported things moving forward in their various arenas.

Due to the amount of people getting jobs right after the ritual though we’re thinking of renaming it from “Breaking the Cycle” to “Do you want a job?”

I wanted to share that for two reasons. First I love Gather and the friends at it, so thought it would be interesting to give people some insight to the type of things that might happen there if you ever decide to check it out. Secondly I want to talk more about what I’m doing on this blog. I share techniques, I talk theory, but I want to post every once and a while with more of an example of “If you followed me around magickally, this is what you would have seen me do this week.” I find I learn just as much knowing what other people are doing, as I do from listening to more theorizing on magickal practices.

Wednesday Webshare: Smashing the Wall of Jericho, History, and Buddhist Humour


We have found a large underground city, perhaps the largest ever recovered. I love hearing about these discoveries for multiple reasons, and a big part is it helps unsettle our historical narrative. Also I’m of the camp that believes our estimates for these cities are far too conservative. I might sound a bit like dear Gordon (but I’m in good company if I do) but our history is more complex than we realize, and when you look at the mythologies of this area, the idea of ancient people living underground opens up some fascinating possibilities.

Humanity was more advanced in a lot of our early received history than most people realize. Just recently it came to light that Babylonian astronomers had developed a pre-cursor to calculus. Their spiritual pursuit of their gods led them to understand the sky and chart the world in ways most modern historians don’t realize. Part out of a notion of prestige and lineage, we like to trace great accomplishments to people “like us” so the Western view of world history often ignores how often our great ideas and accomplishments were done somewhere else first. Another part of it is it’s comforting to assume we’re much more advanced than those who came before us, but in reality we don’t want to see where we came from.

There is also a huge Judeo-Christinizing influence on history. I’ve seen it colourfully referred to as the Wall of Jericho. (I should pause here to remind readers, or inform newer readers, that I’m not just a person babbling about history, I have an Honours Bachelor degree in history from one of the best history departments in North America, and part of my early degree focused on Ancient Near East History. So I’m a slightly qualified person babbling about history) Basically there is a lot of pushback against historically dating things outside of the Biblical time line. Even though most people think Creationism is a joke, it’s hard academically to get consensus that something involving human civilization happened before the year 4000 BCE. Slowly we’re pushing that line, but each time we do, the Biblical timeline shifts too. Most notably our dating of the walls of Jericho. Despite the fact that we can disprove essentially every part of the history in the Bible before King David, not that we lack proof, we have proof its wrong.

That’s part of a bigger rant, but it’s why I love Gobekli Tepe, it’s undeniably the oldest monument we’ve discovered, and due to evidence around it, it’s impossible to shortchange its 12,000 year history. We’re still studying, but we’re restoring it too. I sincerely hope as we study it we’ll really break the Wall of Jericho and realize humanity’s history is longer and more interesting that people generally think.

Another step in uncovering our histories is the discovery of a large body of text written in the Etruscan language. As we work through it we may begin to learn more about this surprisingly powerful culture that we actually know little about, and since the inscription is from a temple we might learn more about their gods.

In more recent times regarding recovering lost history, the occult books of Heinrich Himmler have been found. Apparently 13,000 books. While I’m sure many of them are run of the mill, I wouldn’t be surprised if the Nazis found some more unique books in their rampage, and I can’t wait to hear more about what was uncovered.

Switching gears:

There is a new blog, that I cannot recommend enough, but I suggest folks head over to The Perfumed Skull. It’s a blog on anthropology, esotericism, and a large dose of Tibetan Buddhism. It’s not a casual read, the entries are long, dense, and academic, but if you’re looking for a more critical historical/anthropological take, this is definitely worth following.

I first “met” the author when he linked to my post on tulpas in his great piece (on another site) analyzing the role and change of the tulpa idea in Western thought. And was polite enough to call my tone merely exasperated.

Following Buddhism in an irreverent way, facebook memories reminded me of my Buddha Name Shindan Maker I made a few years back, thanks to Polyphanes pushing me. At the time I was reading the Avatamsaka Sutra, which is not a Buddhist text I suggest anyone read unless it’s a really important part of your path. Part of the book is essentially a catalogue of all the Buddhas across different “world oceans.” They all have fantastic and bizarre names, that follow a simple pattern, so I put in the common words, and let this program spit out names that are hilariously close to the original. I, in case you were wondering, will be the Buddha Adamantine Light of Razorlike Compassion. As someone who repeatedly says “I will shank you with loving-kindness” razorlike compassion is very suiting.

Speaking of irreverent Buddhism, spirit houses are a common fixture in Thai Buddhist cultures. Unfortunately (or fortunately?) many cats assume any boxlike structure is for them. So here is an adorable collection of cats cramming themselves in spirit houses

Lastly, after the big Japanese tsunami lots of taxi drivers reported giving rides to ghosts. While it’s hard to trace the validity of these stories, it’s interesting to me that it happened en masse. If it was just a single driver, it would be easy to say it’s made up or imagined, but a bit harder with several reporting similar events.

Nine Purifying Breaths: Physical Forms


I mentioned in my last post why I was doing the Nine Purifying Breaths, but I didn’t make it too clear on the other reasons people should practice it. As much as I hate the panacea tone behind it, it really is one of those exercises that is pretty much good for all occasions. In general though it is great for clearing out the mind before another practice that requires focus and clarity, like meditation or skrying. It is also good before doing a lot of energy work, as it gets the channels cleaned out and primed. If your mind or energy seems to be out of balance, and you’re not sure why it can help bring your system either back into balance, or redistribute the energy so it will balance itself out soon enough. I also recommend it as a daily or weekly practice (despite the fact I let it drop recently) as a way of keeping things moving and in shape, mental and energetic preventative maintenance. Also as I get into more complicated forms of the practice you can see more specific uses.

In talking about the physical side of this practice there are a few assumptions readers will have to work with. First there are energy channels in the body, secondly the carry different types of energy, one of those types of energy is the type you’re breathing in, it’s connected more to the breath than anything, and these subtle energetic channels can be affected by physical posture and pressure, especially the ones connected to the breath energy.

“All lamas have their own rituals” as discussed last time, so the descriptions of the physical actions that go along with this practice are varied, though many of them share the same logic or symbolic purpose, just expressed different. Before I discuss the version I favour there is a variant I want to share.

Previously I mentioned physically blocking the nostril to direct the breath and energy into the appropriate channel. I have read instead of lifting the corresponding arm up. So for instance if you’re drawing energy/breath into the right channel, instead of blocking left nostril, you would reach your right arm out to the side at the height of your shoulders. This raised right arm opens the right channel, makes it dominant. It doesn’t prevent energy/breath from entering the left channel, but it makes more enter the right. For exhaling though you would still block the nostril to force the energy out the other channel, but if that isn’t an option you can raise the opposite arm to open the corresponding channel. I mention this alternative form, because while I don’t prefer it or find it as effective, if you do this practice regularly there are times when inhaling through one nostril will be impossible/uncomfortable; cold, allergies, sinus infections, deviated septum flaring up. This way you can breathe normally if you can’t do single nostril breathing.

Every method I’ve read or been taught that mentions the position of the fingers in the hands says the same thing, thumb pressed against the ring finger. Oddly though I cannot find a reason why this is done, while the fingers represent different elements, those meanings shift from teaching to teaching, and no combination really seems that impressive.

For actually bringing up your hand to your nose I’ve learnt three methods (or two plus one). The first is the plus one, in that case, it’s simply just put your finger on your nose, don’t be fancy. The other two methods are fairly different in posture and purpose. I would practice the basic form without worrying about doing anything fancy with the hands. Once you understand the practice you can experiment.

The first method raise the arm out to the side on the same side as the channel you are going to clear right arm for right channel, left arm for left channel. Then bending the elbow and twisting the wrist bring the hand in to block the nostril on the same side of the body. As you bring your hand in you draw a loop in the air. Imagine you’re drawing this symbol þ in the air, but rotated so the straight line is on the top, you’re drawing a loop hanging from a line. As you make this spinning motion you’re gathering in a cloud of radiant light to inhale, pulling this cloud in front of your face. Then you simple move the finger to the other nostril to block it for the exhale.

The second method focuses more on the channels and physical practice. Starting with both your hands pressed against your legs as described last post, put your hands into fists (still holding the thumb against your ring finger). From here draw your fists up your body, roughly inline with the inside of your shoulders, between the side of your torso and your nipples. (I’m going to describe the procedure for clearing out the right channel, because it’s easier to explain one way, and reverse it. So this would be inhaling through the left nostril, exhaling through the right.) Once your fists are more or less level with your shoulders shoot your fists out to your left. Your left arm should be stretched out completely, your right arm will be bent across your chest, and you want to push your fist just on the inside of where your left armpit is. There is a muscle there, it’s the part that “frames” the shape of your armpit when you raise your arms up. Press your fist into this muscle. Bend your left elbow and block your right nostril, so you are reaching across the body. Breathe in as described previously, and then move your finger to block your left nostril and breathe out. This posture does two main energetic functions, first what you’re doing with your right fist by the armpit is pressing down on the channel connected to that arm and the breath, this prevents you from drawing the energy into the arm and forces all of the energy into your channel. Also because the right arm is held up during this movement, it’s physically opening that channel a bit more to make the expulsion more efficient.

Last post I recommended the seven point posture, this is for two reasons. First sitting up straight, without supporting your back forces the channels to be upright and open, leaning against a chair can put pressure on the channels or muscles that close it a bit. Obviously if you need to use a chair, do so, but if you can sit upright without one for a while that is the better choice. Secondly sitting cross-legged forms a loop in the bottom of your energy system. While some energy can flow out the base of your spine, or out from the soles of your feet, most of it will flow down one leg, and then get reabsorbed back into the other leg. It’s not about avoiding energy loss in the sense of you only have so much or anything, but more about keeping the internal pressure constant. If you’re trying to force energy out a channel through your nostril you don’t want any “leaking” out your feet because that will mean there is less force pushing out from your system.

I also described pressing your wrists against your legs for the last three breaths. You want to push on the “highest” part of your femur, which if you’re looking down at your crossed leg tends to be around a third of way in from the outer edge, the part of leg facing more behind you. Like pressing on the armpit, this is pushing down on the physical analog of the main energy channel connected to breath and your legs. This is again to help “seal” the pressure when you exhale through the crown of your head. The reason you bend over is a similar purpose, as you breathe out you’re bending over at the waist to close that channel behind the outflowing energy, so none of the gunk can sink back down. My one teacher described it like the way you fold or roll up a tube of toothpaste to force everything out. The channel reopens completely when you sit up.

The physicality of the practice also went a bit long, so next post I’ll begin complicating the energetic/spiritual practice.

Nine Purifying Breaths: Basic Form


I want to talk about one of my favourite Buddhist energy work techniques. Personally right now my system is a bit sluggish, and considering I’m doing a retreat and spending the next three weeks pretty much living in temple with my Rinpoche I need to be at my best, so I’m doing this a lot. Also a few weeks ago I was at a party and a friend asked about clearing out her system, and I wanted to do a write up for her and forgot.

The Nine Purifying Breaths (དགུ་རླུང་བསངས་ gulung sang) is a great technique, it’s simple, it’s effective, and it has the potential to be really complex and powerful, but doesn’t have to be. It’s also a fairly popular technique. Without even pausing to think I can come up with three books I’ve seen it in. The “trouble” is the way it’s written about differs, I’ve learnt it from four different lamas in four different forms. There is a Tibetan saying (according to my Rinpoche, google came up with nothing) “Every lama has his own rituals” which basically means everyone does things a little bit differently.

This post will be a little bit different from all the times I’ve been taught it, or read it, but I’m going to write it in a way, that will allow people to “scale up” as needed and able. What I mean is the practice, as is most traditionally taught relies on a fair amount of Tibetan Buddhist symbolism, but if you aren’t familiar with what red or blue or green symbolize, or what a snake or chicken symbolize the practice will be more bizarre than helpful. That said it’s a practice that I’ve effectively seen simplified by teachers to make it accessible, and those of us with more of a foundation in tantric practices can add in more as we go.

The Nine Purifying Breaths is pretty much what it sounds like, a set of nine breaths that purify your energy system. They do a lot more than that, especially in the complex forms, but at the basic level it’s a great way to get energy moving and cleared out. It’s practiced in all the schools of Vajrayana Buddhism, and as far as I can tell historically it predates them and comes from the Bön tradition. (I can find historical mentions of the practice, but never any mention of who came up with it, which suggests it came from Bön)

Before we can even begin you need to have a sense of the Energy System we’ll be working with. First disclaimer: If this doesn’t match the way you see your energy body that is fine, these things are our codification of abstract stuff beyond our understanding, so just practice it this way with these visuals and then you can go back to your own system, that does work. What is described here is a model, not ultimate reality.

Pay attention to the placement of the channels, don't worry about the colours or the other shapes.

Pay attention to the placement of the channels, don’t worry about the colours or the other shapes.

The practice will focus on the three main channels: The central channel which opens at the crown of your head runs through the spine (or just in front of it) and opens out the base of your spine, and the left and right channel which open at the nostril go up behind the eyes over the skull and down the side of the spine and then curl up into the central channel just above the base of the spine. There are traditional colours associated with the channels, but they differ occasionally, and aren’t important for the basic version of this practice. The central channel is about as thick as your thumb or index finger, the left and right channel are a bit thinner than your pinkie finger. Some other practices and systems have the left and right channel swirling around the central channel, or looping at certain points, in this case they just go straight down. Do not worry about your energy centres and how these channels do or don’t interact with them, it’s unimportant at this point.

Onto the actual practice: Sit in a proper meditation posture, if you can do the Seven Point Posture I recommend that. This is one of the few practices where I feel the need to stress sitting on the ground in some form of crossed legs. Getting it to work properly in a chair is a bit of extra work, though it might not seem like it, because how the subtle channels interact with the physical body it is important.

In both hands place you thumb firmly against the base of the ring finger and keep them there until the practice is done. Raise your right hand and with the ring finger press it against your right nostril to close it. Take in a slow deep breath through the left nostril. As you’re breathing in picture radiant clear light flowing in with the breath, into the left nostril, up the left channel behind the eye and over the skull, and down beside the spine, and then finally into the central channel. Don’t worry if you can’t “fill” the central channel, you’re not trying to, you’re just trying to put your breath into it. Pause holding the breath and move as much of this light into the central channel as possible. Move your right hand over, and using the ring finger block your left nostril. Breathe out your right nostril. As you breathe the light moves from the central channel into the right channel where they connect by the base of the spine, travels up the channel around the back of the head over the skull, behind the eye and out through the right nostril. As the light moves through this channel it clears out the obstructions, the negative/stagnant energy, the gunk and crap stuck in that channel, the breath that comes out isn’t the clear light that came in, but instead is a thick oily smoke. You can guide the smoke to either settle into the ground where it is absorbed by the earth and carried deep into the planet to be purified there, or it can spread out into space like smoke would and as the light and wind catch it it is scattered and purified into nothing. Repeat this two more times.

Now repeat the same process, but switch sides. Taking your left ring finger block your left nostril and breathe in clear vibrant light through the right nostril, up the right channel, down the channel, and finally into the centre. Move the left hand over and block the right nostril. Breathe out the left nostril, having the light drain from the central channel into the left channel through the connection by the base of the spine, up the channel, clearing out the gunk as before, then finally releasing the oily smoke through the left nostril. Repeat this two more times.

Place both your hands on your legs near your hips, palms up. Press down with your wrist putting a bit of pressure on your legs, your wrists should be over your femur. (I’m going light on the more technical/physical instructions, but I feel this is a good practice even in the simple form) Breathing in through both nostrils draw in that radiant clear light into both the left and right channel at once, up behind the eyes and over the skull, down the back and curling up into the central channel. Pause holding your breath for a moment to draw as much of the light into the central channel as possible. Now continuing to press down on your legs, slowly start to bend over from the waist as you breathe out. While the breath is physically leaving your nostrils, the light is actually going to travel up through the central channel, as before clearing and purifying as it goes, and out through the crown of your head as that oily smoke again. You don’t have to bend all the way over, but as far as you comfortably can. When you’ve finished breathing out the black smoke from your head sit up straight and repeat two more times.

This post is becoming longer than expected, so I’ll have to explain the more complicated/detailed elements in another post. For now practice it this way.

I will give some advice though. If it’s your first time doing it, or the first time in a long time, only do nine breaths. It might seem simple, and you might want to try again, don’t. Give you system time to adjust. After a day or two you can try doing the nine breaths twice in a row if you want. You should never do more than three sets of nine even if you’re used to it. That’s a general rule I see, and I find trying to do more will leave you more light-headed and open than is useful. You can wait a few hours and do another set, just avoid doing them too close together. Also I’ve been told you’re never to do more than three sets of three in a day, but I’ve never done that many, so I can’t say if that limit is symbolic or there for a purpose, but I can think of several reasons why it would be unwise.

The way I put it here has you do three breaths on one side, three on the other, and then three for the central channel. Another way to do it is to do one breathe on the right, one on the left, back and forth until you’ve done three each, and then do the central channel. I find that is less effective in the simple form if your system isn’t clean yet, you’re pushing some of that energy gunk back and forth, rather than slowly pushing it out of the system. If your system is in good shape though and you don’t have much to push through, then it’s fine. I find it’s less effective in general with the more complicated forms, probably because you’re doing more complex visualizations and energy work, and switching energy types and visuals back and forth is less productive than the repetition.

Since this is something I’ll have to revisit soon to explain more, ask questions and I’ll try to incorporate them into the following posts.

Magickal Failures and Deadzones


Failure is a part of magick. It’s a good part of magick, a healthy part of magick. It’s also a #$^#@$^#$ing frustrating part of magick some times. I’ve talked about how Failure is the Sign of the Magickian before. (Five years ago O.o) I stand by that to this day. If you never fail at magick, you’re either deceiving yourself, or not trying.

That said there are times when failure isn’t a good thing. Specifically when it’s chronic and general. As much as I say failure is the sign of a sorcerer, success has to be a big part of that formula too, and I can sadly think of some folks who tend to swim in the failure side of the pool. There can be lots of reasons for this: maybe they don’t know how to tactically root their magickal goals in reality? Maybe their techniques are flawed? Maybe they’re shooting too high or abstract? Maybe they’re just idiots who don’t know what is going on? Maybe they’re crossed? I doubt the last one, it seems more often than not an excuse to avoid working on the self. “No no, my magick is perfect, someone’s cursed me.”

I’ve talked about this on my facebook a bit recently, and some forums, but I want to discuss one of my major failures. I want to reframe it first though, because I don’t think it’s the chronic and general failure from above, and I would like to think I’m not deceiving myself in that regard.

When it comes down to it, I can’t do employment magick for myself. I have a pretty good success rate with clients. It’s not a specialty, but I can get things working for folks generally. Myself…not so much, to the point where I wonder almost superstitiously if my magick is interfering with mundane functions.

I just finished the 31 Days of Magick, and I admit, I didn’t stick through all the way again, but did most of it. I decided though, to focus everything on the same goal. (Note: Generally you can make a case about doing too much different magick on a single goal being a bad choice. Possibly true in this case, but not being able to influence jobs is a trend in my life, so I’m assuming this is another piece of data on that line)

I did all the tactical and strategic planning. I made sure my goals were SMART Goals like I’ve discussed before, I broke it down into micro and macro enchantments. Micro: Find an appropriate job post. Enchanting the cover letter, working on the HR personnel, etc. Macro: Get the job. I even tried to different routes. Enchanting very specifically for a specific job I wanted, and more general “This is the type of job experience I want.”

I gave both a timeline of a month, which is a bit short I know, but I also don’t think it’s unreasonable. Also in this time I was searching on my own, as well as having an employment agent trying on my behalf. Nothing.

I’ve tried different approaches, tactically, magickally, mundanely. And it never quite pans out, I am certain it’s not an issue of technique because even if one or two methods were flawed, something should have stuck by now. (So thank you, but I probably don’t need your “Surefire get a job spell”) I have friends with similar issues, but other blocks. A friend of mine is like this with relationship magick. He can do pretty good work for others (but results tend to favour fast and furious relationships, not more emotional and stable ones) but not for himself. I’ve seen it (and experienced it) with a friend and healing, can’t stop a sniffle for herself, but actually really proficient in working on other people’s health.

My ponderance is if you have eliminated things like poor planning, techniques, goals, and skills, and if the failure tends to be in the same area, what causes this, what can be done?

The easy/obvious answer falls somewhere along the line of astrology/fate/karma. And I can’t necessarily say it’s wrong, maybe there is some factor in our existence that says “You can be good at these things, alright at that, but magickally you can’t touch this” but that shuts down inquiry, investigation, and experimenting. If there is one thing I dislike, it’s being told that I literally cannot have the capacity to do something, just ask my son that resulted from such a claim. (Long story, don’t ask)

Are these some sort of block to work through? I can totally see where my childhood condition growing up below the poverty with parents working at least three jobs between them to put food on the table could interfere with the way I perceive and interact with employment. But I’ve always had good jobs, and almost every job I get is a step above the last, so I’d like to think I’ve come to some terms with it, and this relies on giving my subconscious a lot more power in my magick than I like. (It’s a huge factor, but some forms of magick shouldn’t really be swayed by it). Maybe if I come to terms with it, I’ll be able to work employment magick?

Maybe it is something that can’t be helped, I don’t like that answer, but it’s always a possibility. Maybe this magickal deadzones can teach us how to work around things. Like when I am employed, I’m great at manipulating things for more money. When I was in sales I could easily outsell my team, in office work I could always magick my way into overtime if I needed more money. Raises were usually granted. I could work to better my job, just not to get one. Maybe we just need to skip the deadzone and focus on what we can do.

I don’t know. What I do know is that I’ve seen enough people I considering competent, if not actually down right good, sorcerers who have these spots that they can’t influence. So if you have one of these places. Don’t feel bad, you’re in good company, and it might not be your fault. The task is to work with what we can, strive to understand it, and always push forwards.

31 Days of Magick: Redux


Back in December I posted about the 31 Days of Magick


Basically it’s the idea to do something magickal, and different each of the 31 days of the month. I got about a week in during the January run before my health severely bottomed out on me, and I just couldn’t continue. Thankfully March has 31 days too, and I’m feeling better. (Okay, today I’m not, but in general I am) So I figured I’d start this again, and I recommend it to people.

Some of the days might seem super simple, and that’s fine, to me the value is to do things different. We often get into routines with the type of magick we do, and that’s fine, it’s hopefully what we’re good at, but it’s also good to flex our other magickal muscles every once and a while. So take the time, do a little something each day, and stretch yourself. You might never go back to the one form, but at least you gave it a try.

Buddhism 101: Emptiness


Believe it or not folks, this entry was one of the main reasons I started this series, and it will probably be the last post of it for a while. I still might intersperse some Buddhism 101 stuff as I go, but I’m wanting to start posting about other stuff again.

This was a weird post to write, I actually discussed with my teacher if I could write it, and got permission. Technically it’s against a vow I’ve taken, I’m not to discuss Emptiness with people who don’t understand. Seriously. The reason of this vow is a historic one, back when the tantric side of Buddhism was far more secretive than it is now, most people who weren’t Buddhist didn’t know the concept of Emptiness, and even many Buddhists didn’t focus on it (which boggles me). The trouble is, as you’ll see later in this post, if I say “All things are Empty” unless you know what that means in a Buddhist sense, you might misunderstand. In fact, it kind of sounds bleak doesn’t it. It’s all empty, nothing is real…what’s the point? This is why the vow says don’t talk about it, because people will misunderstand it, and it will discourage them. Who wants to practice a religion that says you’re empty and not real?

That said, the secretive nature of tantra is changing, for better or worse, and part of that is the fact that a lot of people are familiar, at least in passing with the idea that Buddhism says all things are empty. This post is actually a response to that.

First things first: Emptiness, also known as Sunnata in Pali, Shunyata in Sanskrit, and Stongpa nyid in Tibetan. It literally translates as Emptiness, it’s not a translation problem like “Suffering.”

While the doctrine of Emptiness is important in my understanding of Buddhism, it seems like it’s something that grew in important. It gets very little treatment in the Pali canon, mostly just interpreted into stuff. By the time of Mahayana it became more important, the understanding being that all things are Empty. Then into Vajrayana not only are all things Empty, but Emptiness is the true nature of reality, and in the quick (dangerous) path to Enlightenment you need to learn to experience it.

It’s most popular expression is from the Prajnaparamita Sutra (The Book of Perfected Wisdom) which states “Form does not differ from emptiness, and emptiness does not differ from the form. Form is emptiness, and emptiness is form.”

Simple enough.

I’m going to discuss it mainly from a tantric position, also, because Tibetan Buddhists are really good at classifying and nitpicking I’ll point out there are literally dozens of types of Emptiness we recognize. I’ll be discussing generalized Emptiness, but there are more specialized forms of it.

It is translated in English alternatively as Emptiness, Nothingness, and more recently Openness. None of these translations do the concept justice. When using the term Emptiness in Buddhism it isn’t a reference to a hollowness or a lack in the way one might say that the bottle is empty. Nothingness is not the same in Buddhism as it is in Western thought, it doesn’t refer to a void or non-existence. Openness has a bit more of a poetic truth to it, but still does not hit the mark.

Unfortunately due to the centrality of Emptiness in Buddhism, and its long history, several classifications and types have been categorized and written about. It is not a concept easily explained, but it can be pointed to and overtime a practitioner can truly experience it and understand what was being acknowledged.

On the simplest level Emptiness refers to being empty of an inherent and distinct individual nature, it is essentially in this form the flipside of Buddhist Interdependence. To borrow and abuse Plato’s classic example of Form take a table. We might all know that a table is a table, but what makes it so? What is the inherent nature of a table? What makes it distinct? Why is it a table and not a footstool? What makes it separate from everything else? Now add in a dash of an abstraction of the sorites paradox. If we have a table and cut it down the centre it is no longer a table, but what happened to its “table-ness?” If the table-ness was real how could a cut undo it? If we cut the table in half through the legs we still have a table, but one half as tall as before, how is this still a table when it is missing half its height? How short could we make the legs before it stopped being a table? Even without human agency if we watch a table over time it will rot, fall apart, and become a pile of rubbish, and that pile of rubbish is not a table, yet we cannot say where the table-ness went nor identify the moment it was a table, and the moment it was not.

From a Buddhist perspective the table is Empty, it is Empty of inherent characteristics, it is made up of a combination of elements; material, a surface, supports, purpose, and understanding, and as those elements change we realize the table is not a table, it is just a unit of temporarily coherent elements we think of and use as a table.

Now take yourself as a person. What is your inherent distinct individual nature? You know you are you, but what makes you you? If you were to suffer a brain injury and lose your memories or mental faculties, would you still be you? Some would say yes, and some would say no, but if you had a true inherent existence, then there could be no disagreement. If there was a “real” you, there would be no question. Look back at the person you were a year ago, five years, ten years, are they still you? But how many things have changed? How can that person and you be the same? On a physical level in the last decade every cell and particle in your body has been recycled, destroyed, and built a new, there is not a particle in your body that was there ten years ago, yet you say you are the same person despite having not a single particle in common with 2006 you. When you were a child you a fraction of your height and weight, but if that child was you what were they missing, or what do you have now since you’re twice their size? If you lost a finger in an accident, would there be less you? If you forgot a vacation you went on, or got over a temper problem, would you still be you? It is hard, or arguably impossible to point to what you really are.

Going back to the table, it’s not just a matter of the form of the table, but its composition that make it empty. The wood from the table used to be a living tree, but now it isn’t, when did it cease being a tree and begin being a table? Both tree and a table are empty, but you can see how they are connected. The tree did not become a table by a miracle, a person cut down the tree (either by hand or through a mechanical device), so that person is as much a part of the table as the tree is. The sun’s light nurtured that tree, so the table is composed of sunlight as well.

When you look at the particles in the tree it might contain carbon that was once in the lungs of Caesar Augustus, or part of the body of a forest animal, those are all part of the tree, and the table, and those all show how the table and the tree are empty. The table could not exist without all of those things, and an infinite chain more. The table is empty of its own nature but instead is an aggregate of everything. Your table is not a table, but your table is also the saw blade that cut it, the mountain that metal was mined from, and the person who dug it out. Your table is the person who crafted it into a table, it’s the carbon distilled from the air as it grew, the water used to transport material inside the tree, the sunlight, the star that exploded over four million years ago to produce the particles that would be recycled into the earth, and thus the tree, and thus the table. All of this, and many many more things make up your table. Your table is empty of an inherent being, but through that it is connected to everything.

All things are Empty. They are always Empty, it is merely a matter of being aware of it, and accessing it.
Emptiness could be described both as Empty, but also Full, filled with everything. It is an undifferentiated potentia.

It is common in many Buddhist practices to “dissolve into emptiness” or to “rest in emptiness.” This does not mean Nothingness, but that state of infinite potential and connection. When you see yourself as empty it does not mean to be hollow like a tube, or to cease to exist. Instead it means to recognize that you do not exist independent of anything, but infinitely connected to, and not separate from anything else. You are connected to everything and anything. When you dissolve into Emptiness you still exist, but you enter a state of understanding that you do not exist in any inherent or independent way, you exist in relationship to every element of everything else.

By accessing Emptiness, that infinitely connected and undifferentiated reality as the basis of all things, you can also create anything. When you dissolve into Emptiness, you can then reform yourself in any way, looking the same, but being composed of the stuff of the gods or divine archetypes. You dissolve into Emptiness, so that you can arise and reform yourself into anything.

Emptiness is also very important to the understanding of Compassion in Buddhism. After all, how can you not express and experience Compassion for other people when you realize that both you and them are Empty, and thus connected, even the same. You are them, they are you. Put poetically: The heart of Compassion is Emptiness.

If you’re curious for a bit more detailed of a look, I recommend The Heart of Understanding: Commentaries on the Prajnaparamita Heart Sutra by Thich Nhat Hanh

This is just a very basic explanation of Emptiness. Considering it’s broken down into over twenty categories, and is still a huge part of Vajrayana debates you can tell it’s a complicated topic. Hopefully though my middling explanation of it though will help you understand that when Buddhists say something is Empty/Void it isn’t a nihilistic thing, but an infinitely connected perspective, one meant not to instill a sense of nihilism or depression, but connection and compassion.

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