Buried Treasure and Invisible Friends

I used to think that human lives are informed by two types of childhood games: searches for buried treasure and the things we do with invisible friends. I’m still of that opinion, only now I locate the effects of these games in the subconscious mind. (But I am no longer sure that Western Consumer children of this age play these games. Now it just seems to be killing everything on a screen.)

The study and practice of magic can be seen as an extension of these fascinations. The search for the buried treasures of magic needs “maps” of incantations, instructions, correspondences, and implements that allow us to locate the true treasures of power, capacities, and the secrets of understanding and collaborating with the inhabitants of unseen worlds and the subtle consciousness of “inanimate” materials.

Of course, this leads us straight to the cultivation of invisible friends: deities, wights, ancestors, thought forms, daemons, etc. As a person who has a certain amount of social anxiety around human beings, the thought of broadening my social circle in this way has seemed somewhat daunting. However, I’ve been cultivating relationships with certain deities and beings for quite some time and no one has “ghosted” me yet. Ha ha.

Perhaps I should define magic, as I am using the term. I think of it as a spiritual path which includes understanding of practical ways to influence all kinds of situations by seeking and creating alignment and accord with spirits, processes, and materials that are already active in some way. If I’d thought ahead, I am sure I could have found a good definition in one of my books, but I did not.

342px-Beguiling_of_Merlin
The Beguiling of Merlin by Burne-Jones.

What I do personally is an eclectic, “non-denominational,” solo practice based partially on systems I’ve studied in the past: anthroposophy, energy gathering practices, tantra, western magic, tarot, “ancestral medicine” (Daniel Foor’s work), and some other elements, including hypnosis and an overall philosophy of animism. It was anthroposophy that gave me my first full-on spiritual epiphany and a sense of the unseen beings around me. It was on the island of Maui that I first realized how the land (‘aina) could be alive and conversationally active. The island of Hawai’i provided several more substantial and stunning experiences that could not be rationally explained. My former home, in Albany, California, sheltered me during a “spontaneous combustion” of kundalini that lasted for ten months (this was prior to any study of tantra). Lucid teaching dreams of terrific potency have been part of my magical journey, particularly during that 10-month kundalini period. I’ve also tended to be pretty good at manifesting certain things, even without trying.

How I cultivate relationships with the spirits is primarily through vocal poetry and chants, in a (fairly consistent) devotional daily practice. (I’m really terrible at food offerings.) I’ve worked actively with two grandparent lineages, as per Daniel Foor’s instruction, and have much more to do in this area. I read. As a newbie witch, I try simple spells. What I do is a combination of study and practice. I work hard to achieve consistency and focus. At the moment, I find the study of magic much more interesting than sexology, which is my profession.

Ultimately, I seek the discovery of the buried treasure inside myself, a radiant jewel-like being (as we all are), and I seek to be in relation with others who, like myself, are seeking to engage with the same sort of mysteries.

Fellow traveller? If you’re out there, give a shout.

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