A few months ago, two people who moved abruptly to Tennessee left three cats behind in the former woodshop on my property–the one that I am now turning into the “tiny temple,” Lokabrenna (Pt.1). The talkative Siamese, Khu, was adopted by neighbors across the street. The nameless and feral grey female bolted from the rafters one morning and I haven’t seen her since. And the last cat, the tabby male named “Meowington” (I didn’t name him), is now the sole occupant.
I have four indoor cats already, and they are only now getting used to each other (the two newer cats joined my family this year). I can’t take in a fifth, even though I wish I could. Though Meowington is an extremely affectionate and personable animal, he must remain “the temple cat,” sleeping and eating in Lokabrenna (Pt.2) and free to roam during the day.
Thanks to the miracle of polyester shower curtains, Lokabrenna is looking and feeling more like a sacred space everyday. The shower curtains disguise the walls of exposed tar paper and 2x4s. Lokabrenna is in great need of insulation and sheetrock, but I can’t afford the materials or the labor right now.
But winter is coming (where have I heard that expression before?). I’m going to have to do something to at least make a warm, cozy corner for the temple cat, who will be spending quite cold nights in this “meagre palace of Midgard.” Of course I’ll do what I can. Meowington needs neutering and rabies shots too–a big priority in this Lake County neighborhood that borders on the wild. And another big expense.
I adore cats. Meowington has already stolen my heart. But he’s one cat more than I can evacuate in case of fire (as I had to do this last summer) and I worry that he needs more companionship than I can provide. His Siamese buddy is just across the street, but a huge black and white feral cat is bullying him. And there are other outdoor hazards, from coyotes to ticks.
And yet he’s a sweet presence on the land. He reminds me why my first favorites were always tabbies (I’ve since moved on to black cats and “tuxedo cats”). Even so, I’d love to place him in a “forever home,” as he’s a loving cat who will bring joy into someone’s life.
Meanwhile, Loki seems to like having him around, as do I.
Disclaimer: This is a follow-up to my previous blog: Loki Pushes My Neo-Tantra Buttons. What follows is the result of “UPG” (unverified personal gnosis) and is based on my own personal spiritual practices at this time. These practices are based on instruction I’ve had and books I’ve read, but I do not claim to be an expert in them. I am very much an experimental learner here. You, the reader, must do your own research and reading, and above all, cultivate your own discernment and “gut feelings” about what is right for you. I’ll do the best I can to provide resources and book links, as well as reasonable cautions and observations. If you decide to embark on any portion of what I describe here, know that I take no responsibilty for this decision of yours. Certain mental conditions might be contra-indicated for these potent energy practices. Check with your therapist if you have one. Likewise check with your health care providers regarding any medical conditions you have.
Above all, please use your common sense.
Dedication: I dedicate this blog post to my beloved teacher and “most trusted one,” the cosmic being known most frequently as “the Norse god, Loki.”
Okay, lets get on with it! In my previous blog, I wrote: “At this point, I’d say Loki closely fits the “profile” of a deity who offers a template of transformation fueled by sexual energy–using some symbols and methods that are at least superficially comparable to Hindu and Buddhist tantric traditions.” In a more recent blog, I’ve mentioned that I am deliberately embarked on a tantric-like, energetic spiritual practice that involves (among other things) engagement with a non-corporeal spiritual being. And I mention that this is not unusual in Hindu and Tibetan Buddhist Tantra. What’s different about what I’m doing is that I’m engaging in this way with a spiritual being outside the Hindu and Tibetan pantheons. But let’s set that aside for a moment. Let’s say you are curious about these practices (with or without a specific deity in mind) and want to know how this works. What follows is just ONE example of a Westernized approach.
First, please read my post Decolonizing Western Neo-Tantra on my sexologist blog, and especially go to the link to Yoga and the Roots of Cultural Appropriation by Shreena Gandhi and Lillie Wolff, as well as the other article I mention. This will give you a sense of my history with Western Neo-Tantra and why I am no longer formally associated with the organization where I received most of my tantra instruction. More importantly, you will get an introduction to the issues of appropriation and colonization of yoga (and therefore Tantra as well). Decolonizing Yoga is an excellent website! So please, start there!
Let’s be clear again that what I am about to describe is a hybrid practice, based on my own UPG and traditions that have been modified for–and commodified by–Westerners. This doesn’t mean the practices don’t have spiritual value–they do!–but that this is part of the “genealogy” of what I convey. There is also some meshing here of sexual mysticism (e.g. Tantra) and Western sexual magic.
Now ask yourself why you are curious about these practices? There’s no right answer. Just know what it is you want. A focus on sexual mysticism implies an impulse toward transcendence and perhaps a greater union with that which is larger than humans (including perhaps a union with specific deity or deities). A focus on sexual magic implies a desire to learn to harness the energy generated by such practices in order to create certain outcomes. Or perhaps you are interested in both. (I am!)
Re-examine your capacities for discernment. What tools and techniques do you use?
Please also ask yourself how you will ground yourself if the energies become too much at any given point. How will you handle a spiritual emergency? (Perhaps you might want to read this book by Stanislav Grof.) Who is your support team? Who will have your back in such matters? Do you already have magical or spiritual things that you do in such cases? What kinds of grounding and protection “tools” are already in your toolbox? If there are things you’ve used in the past, but not recently, I suggest brushing up on them.
Give some thought also to how you will involve or communicate with your present human partner(s).
What do you do already that is yogic, tantric, magical, etc.? Can some of what you do already be incorporated into this pursuit? Or should it? Give this some thought. Some things work well together, even if they are from different traditions, others don’t.
Be prepared to do some reading (below). Then to practice the techniques solo for quite a long time BEFORE involving an “imagined partner.”
BOOK LIST — Sorry, these books are all very “gender binary.” Adjust as you see fit.
Jewel in the Lotus–The Tantric Path to Higher Consciousness. Sunyata Saraswati and Bodhi Avinasha, 3rd Edition. 2002. Ipsalu Tantra International. [Techniques]
The Ipsalu Formula–A Method for Tantra Bliss. Bodhi Avinasha. 2003. Ipsalu Tantra International. [Techniques]
Passionate Enlightenment–Women in Tantric Buddhism. Miranda Shaw. 1994. Princeton University Press. [Background on the Tibetan dakini tradition and the use of “imagined partners.”]
The Art of Sexual Magic. Margo Anand. 1995. Jeremy Tarcher/Putnam. [Anand also wrote a famous book on Tantra, The Art of Sexual Ecstasy, but I am not referencing it here.]
Sex, Sorcery and Spirit–The Secrets of Erotic Magic. Jason Miller. 2015. New Page Books.
Secrets of Western Sex Magic. Frater U.D. 2001. Llewellyn.
I’ve been engaged in mostly solo tantra since 2005, sometimes with large gaps in having a consistent daily practice. What I am presently doing is a diligent daily practice of (1) the following Neo-Tantra exercise, energy, and breath techniques; and (2) twenty minutes or so spent in establishing a meditative, visualized, and energetic connection with my chosen imagined partner. Taking up this daily practice again is a condition I intend to meet for at least 90 days as a way to prepare for further instruction in sex magic. It is also a way to come closer to my patron deity. Some days are juicier and more rewarding than others. Some days I wonder what the heck I’m doing. (So be prepared for ups and downs.)
I generally do the following (1) and (2) after my usual daily devotions to my deities, ancestors, etc. so I am already in a somewhat spiritually receptive frame of mind.
(1) Daily Practice: These techniques follows the simplest Ipsalu Tantra ASATE formula (using the set of practices taught in Ipsalu’s “Level One” weekends).
• Activate the body — Rishi Isometrics (Tantra Bliss, pp. 57-60; Jewel, pp. 62-66).
• Still the mind — (1) Nadi Shodhana/Alternate Nostril Breath (Tantra Bliss, pp. 169-170; Jewel, pp. 83-84). (2) Hong Sau Breath (Jewel, pp. 152-156).
• Arouse sexual energy — (1) Aswini Mudra (Jewel, p. 174). (2) Vajroli Mudra (Jewel, pp. 174-175). (These two exercises work muscles in the perineum and pelvic floor.)
• Transmute the energy — I am initiated in three forms of the Ipsalu Cobra Breath, which I’m not allowed to share, but you might want to try some of the techniques in Jason Miller’s book (pp. 53-69), followed by meditation. Inner Fire is particularly good. Do up to fourteen rounds of whatever technique you choose.
• Enjoy — You could just dance to something wonderful for five minutes. I also use the Immortals Wand. It requires an implement to cup and hold between the palms of your hands. I have a special wand from Ipsalu Tantra International, but a simple dowel, 1 in. diameter and 10.5 inches long, would work. 3. ITI – Instruction_for_Immortals’_Wand.
The above books have lots of other practices to offer, and I encourage you to find ones that fit the above ASATE pattern. Plan on devoting about 45 minutes to all this, per day.
(2) Connection. The practice of invoking and imagining my non-corporeal partner is a little more intuitive and less scripted. I usually invite my chosen imagined partner, Loki, to be with me, but also add that if that’s not possible, I’ll still be continuing the practice with “a semblance” (as the whole point is to DO the practice). This sets a relaxed, no-strings mood that seems to work well with this particular deity. Usually he “shows up” in greater or lesser intensity.
I have some special music that I am using at the moment and I often bring in the “Vase Breath” (Miller, p. 55) or other breaths before diving into the “connecting” imagery and breath work. This consists of several different kinds of visualized/imagined/experienced breath and energy cycles between me and the “imagined partner.” There are cycles where I breathe out and imagine my partner breathing in, and the cycle connects us between the heart and root chakras (for example). Or this pattern is reversed. Sometimes there is a figure eight pattern of energy and breath (which is wonderfully snake-like). Sometimes I visualize/imagine our combining the “red drops and the white drops” of inner alchemy (Miller, p. 49). And often after spending time in these specific patterns, I relax and allow a kind of inner dance, which often consists of feelings and images of shape-changing, joyous play.
At the end, I thank my partner and usually I will “check-in” (via pendulum). This may sound daft to anyone who hasn’t worked in this way, but I feel that this is respectful and satisfies a need for closure of the session.
Working in this way allows me to feel the benefits of self-discipline, the pursuit of transcendence and magical knowledge, and additional connection with my patron deity. I have not noticed any downside to this, at all. Even so, I would caution beginners to go slowly, curb expectations, and to really go with their gut feelings about what works or doesn’t work for them.
Also, use your common sense about who you choose for your imagined partner. Tantra is frequently known as “the heroes path” because all hell generally breaks loose when you begin a Tantric practice. And people who follow Loki (often called Lokeans) may often experience some similar shake-ups. Combining the two… well… think about it! If you desire a calm(er) entry to this kind of working, choose a less potent, less fiery being to work with, at least in the beginning. But as I said earlier, do these practices first for a long time before you move beyond solo. Every extra element you add just adds to your learning curve!
What I describe above is simply my way and it may or may not be helpful for you. Good luck!