Solitary, Eclectic Witchery

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I want to describe what I like about solitary, eclectic witchery. I just had a lengthy text session with a very old friend, where I was attempting to describe the how and why of what I’m doing now. Texting is inadequate for that kind of conversation so now I’m thinking, why not just write a blog about this? (As if I needed an excuse to blog!)

I was a weird kid, and a weirder teenager, okay? I read widely in occult and Eastern metaphysics literature when I was a teen, and at various points in my later life. But I had to admit that as a teen, the closest I ever got to working a spell was taking a piece of spearmint gum, shoving it between two banana halves, wrapping it all in foil and burying it in the back yard for two weeks, then digging it up. No incantations. No nothing. I was solely in pursuit of intoxication (chewing the banana infused gum–hey, the next artisan delicacy!) because one of my best friends assured me all the kids in Berkeley did this to get high.

And even with all the years of all sorts of woo weirdness (some of it chronicled elsewhere in this blog), I didn’t approach a determined study of magic and witchcraft until 2016, when I was living in Hawai’i and I began my first fantasy novel, The Dire Deeds of the Guild of Ornamental Hermits. In my elevator speech, this is “a tale of mid-life magic.” It’s what happens when a bunch of Elves show up at a post-hippie/post-punk commune in Hawai’i and a group of middle-aged (and older) people discover they are heirs to a magical legacy. They have to learn magic real, real quick too because (surprise!): bad guys. So because I was writing about magic and witchery, I had to learn about it. And to learn about it, I had to plunge myself into it, as any good Scorpio would.

Yes, magic has become a consuming special interest. No one who knows me well is surprised by this. I am always consumed by one thing or another.


“Magic is the art and science of influencing change to occur in conformity to will.”– Jason Miller.

This is one of my favorite descriptions of magic. I think the source is this Down at the Crossroads interview with Miller. I have two of his books, The Elements of Spellcrafting: 21 Keys to Successful Sorcery and Sex, Sorcery, and Spirit: The Secrets of Erotic Magic. I recommend them both. Here’s his website.


Turns out learning the rudiments of magical theory and practice was a lifesaver as well. So good for my mental health, which was seriously eroding in the aftermath of a divorce, a sadly souring love affair, separation from my children, and the election of 2016. I began my research with a Magic in the Middle Ages course from the University of Barcelona and offered through Coursera.

My first actual “how to” witchcraft education came through Ariel Gatoga’s online Witch’s Primer and DCW lectures. Ariel, with his delightful personality and well-organized wisdom, got me through some very bad moments and helped me to muster the courage to move back to California from Hawai’i. However, all his podcast links on the internet have been corrupted or have vanished, so you can only find working links to his material here. This is a treasure trove for beginners. I am not kidding.

The Down at the Crossroads podcast, hosted by Christopher Orapello and Tara-Love Maguire, has also been a fantastic source of information and inspiration. I’ve bought many books after hearing interviews with authors on that show. I also cannot wait to get my hands on their first book, Besom, Stang & Sword: A Guide to Traditional Witchcraft, the Six-Fold Path & the Hidden Landscape. I pre-ordered. Release date is December 1st.

Daniel Foor’s Ancestral Medicine work has also been profoundly influential for me (go here for free access to lectures and podcasts).

Of course, I now range widely through books and the internet in pursuit of tips, tricks, lore, and history, but as a witchy autodidact, my larnin’ is sketchy on such topics as Crowley and the OTO, variations of Wicca, and so on.

However, I’m a solitary practitioner, partly by nature and partly due to disability, which is really a bore. I haven’t gone to a single Northern CA spiral dance (don’t wanna suffer from airborne essential oils) or a Reclaiming Witch Camp (camp=woods=mosquito repellent). I haven’t even made it to a PantheaCon! (It’s not just the multiple chemical sensitivity/environmental illness stuff that gets in my way. I also need a good cat-sitter.)

So what do I do all by my lonesome? Here’s a general outline.

Daily and Weekly Routine: a daily “energy” exercise and meditation practice for health and will power, plus devotional practices and offerings to my deities (Loki, Freya, Frey, and Gerda), ancestors, and guides. Food offerings to ancestors and land wights take place once a week, usually.

I’m pretty much a slacker when it comes to witchy celebrations, except for Samhain. If I had some other folks in my life who did this stuff, I’d probably enjoy this.

Divination: Learning Tarot and Norse Runes (very much a beginner). I use the pendulum often for certain kinds of check-ins.

Current Studies and Magical Interests: Ongoing ancestral lineage healing, as per Daniel Foor; cultivating relationships with unseen beings and ecologies (Aidan Wachter and his book, Six Ways-Approaches and Entries for Practical Magic, is a good influence here); and “charming” daily life, infusing it with magic (you can listen to Ariel Gatoga’s A Charmed Life podcast here). I’m currently learning practical spellcraft techniques such as sigil magic, witch jar spells, and solo sex magic. Plus, I’m an avid learner with regard to Loki and my other deities.

Imaginative_tales_195501So, that’s the basic gist. Does this make me a bad or delusional person? I think not. It’s actually quite a wonderful pursuit for my declining years. Since I’m no longer a “young chick” (a term I never embraced, but ex-lovers have used), it’s kind of great to be transforming into an “old witch.” Especially if I could find a spell that would let me rock a spangly red costume like the one at right.

If you’re a fellow practitioner, would love a comment!

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A Lot to Unpack

[Revised Nov. 11] Just when we all thought we were done with wildfire season… It’s now the third day of the Butte Fire two counties away–now called the most destructive wildfire in California history. I can’t even imagine the trauma endured by folks leaving their cars, trying to outrun a fire that consumes 80 football fields a minute! The fire’s thick smoke has blanketed Lake County. We can barely see more than one or two blocks away. The smoke does creep indoors so my big HEPA-filtered air purifier is running night and day. So here I am, coping with (1) cabin fever because going outside is a big “no” and (2) trying to  understand and identify abusive and manipulative behaviors when they impact personal and spiritual life. (All that, and make my daily NaNoWriMo word count!)

Plus, I’m on Day 7 of Dagulf Loptson’s nine-day ritual, Breaking Loki’s Bonds. (More on that in a future blog.) So yeah, it’s been a heavy week. And all these topics seem to be intertwined.

The Breaking Loki’s Bonds ritual calls to a different aspect of of Loki for each of the nine days. I have been especially struck by two of them, in this last week.


“Hail to Vé (vay) holy exorcist and illuminator of truth. Shine light into my dark places, so I can see that which I hide from others, but most importantly myself.” –D. Loptson, Day 2, Breaking Loki’s Bonds.


Truth into dark places indeed! Loki as has been quite active in all this! I won’t go into all the details, but this week I was given the opportunity to review the impact of certain posthumous “Daddy issues” as well as the impact of two former romantic relationships on my life. I was surprised by contact with both ex-lovers, and while the initial trips down memory lane at first focused on pleasant scenery (and in the more recent case I was even tempted to resume a new and revised incarnation of the relationship), I also had occasion to remember numerous damaging incidents with both men. In both relationships there were patterns of ongoing “malignant” behaviors that hurt me deeply. (It doesn’t matter at this point whether the perpetrators  are actually diagnosable with a personality disorder.)

Due to these contacts, I also had to examine my own gullibility and admit that my present deep loneliness may keep me vulnerable unless I check my knee-jerk tendencies to give, love, devote, nurture, believe… And some of this rolls back–oh how I hate to say this!–to abandonment issues concerning my father (who was quite possibly a narcissist as well as an alcoholic).

But working with Loki, in any aspect, seems to involve a lot of multi-layered,  fast-track processing and transformation, so it’s no wonder that the above issues exploded onto my radar within a few short days.

The ritual appeal and invocation to yet another of Loki’s aspects, Gammleið (below), seems to be already in progress, even though I’m only on Day 7. Prospects for a renewal of the more recent relationship quickly soured as the ex-lover’s old patterns flared up in response to my expressing certain needs should we decide to reunite. I received an email which basically called me a slut and also challenged my right to my current spiritual path (which I’d foolishly shared with him) on the grounds that his kids had more Scandinavian DNA than I did. I mean, WTF? So, a final break has now truly occurred. Even “friendship” is now out of the question.

That night, after receiving that email, I had a truly horrible dream [described in the previous version of this post]. It was as if my subconscious was purging the last few somatic traces of him. And I actually felt okay waking up, though thoroughly appalled at what my dreamscape had produced.

So I do thank Loki, as Gammleið, for that rapid-response thing he does–stripping away the garbage, quickly exposing my own and other people’s foibles and patterns, burning away illusions…facilitating ruthless self-examination. Ouch.


“Hail Gammleið (gam-layth), vulture’s path, lord of cremation. Burn away the refuse of my old bondage so that my hidden self may be released and I can be reborn anew.”–D. Loptson, Day 9, Breaking Loki’s Bonds.


 

Switching The Focus Slightly

It’s interesting too that this past week I also started a little research into Lake County CA cults, as my second novel is set here and that’s part of the local background I need to know. Obviously the behavior of toxic cult leaders (as well as certain politicians) are up on the “big screen” for us all to see and deplore (except for those out there who want to emulate them). And with lovely synchronicity, The Lokean Welcoming Committee had at least two recent, detailed posts about spiritual abuse red flags. Here is one, originating from the Grumpy Lokean Elder. When I read something like that alongside an article like 5 Powerful Reality Checks For Survivors Of Narcissistic Abuse by Shahida Arabi it is so obvious that we need to watch out for the same behaviors of manipulation, gaslighting, and even abuse, no matter where we are.

Manipulative and/or abusive lovers can come in all sorts of guises, though their basic patterns are recognizable. It’s the same with manipulative and/or abusive spiritual teachers and leaders. Though we can point to many abusive tantra and yoga gurus, as well as Catholic priests, Pagan communities and circles are not exempt. Right after posting the first version of this blog, I came across Abuse Within Paganism – A Taboo Topic? by Emma Kathryn (Nov. 2018). Kathryn mentions Sarah Anne Lawless’s blog, So Long and Thanks for All the Abuse: A History of Sexual Trauma in the Pagan Community (Sept. 28, 2018).

Back in the 70s, an uncle and aunt of mine suddenly dragged their two small children into an abusive, controlling cult and stayed there for at least eight years. My mother had told me it was a Thelema-based community, but from what I’ve been told by others in the last couple of years, this would have been an aberration, not the rule. (However I know very little about Thelema and OTO because of this family history.)

Given my past history in personal relationships, I also find food for thought in these cautionary tales about spiritual groups. I bemoan my social isolation, but perhaps I am better off as a solitary practitioner?

I feel as if I’m getting intensive instruction right now from two “streams” regarding discernment, my own vulnerabilities, and understandings of past trauma. On the one hand, I am benefiting from general guidance available online from the Lokean community as well as specific advice about “red flags” in spiritual communities and practices.

On the other, I am just beginning to access safe, private online forums where a number of us can talk about relationships that are abusive, corrosive, or at least puzzling and troubling. I really never have shared my own experiences before, aside from a few very old friends, and I think I’ve needed that for a long time.

I am so up for breaking the old bonds, the old patterns! Hail Loki, who provides the transformational fire I need and who points the way toward emotional and spiritual freedom! 

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Urnes Snake. Scandinavian. Source: http://lokeanwelcomingcommittee.tumblr.com/

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The Illusion of Someone at Home

It was the flock of birds that did it, silhouetted against the sunset, wheeling over the lake, spiraling as if drawn by the gravitational force of something huge in the air, hovering unseen. Evening is often a melancholy time for me, but while driving home on Highway 20 just outside Clearlake Oaks, the movement of the bird flock spiraling around that unseen center made me acutely aware that I was going home to a house empty of everything except cats, gods, and furniture. And this phrase rang through my mind, “the illusion of someone at home.”

Or maybe I can blame this mood on E.B. White, who could have set me up for this. While chowing down on Thai eggplant (spicy) and jasmine rice, I was snickering to myself over a collection of essays in an ancient volume titled One Man’s Meat, particularly his essay, “Clear Days.” But tucked in among the mirthful elements White writes as a city slicker self-exiled to rural Maine during World War II. He fit in with the hearty locals who hunted, fished and farmed about as well as I do here in Lake County. At least he had a wife, child, a *turkey and quite a few chickens.


“It is not likely that a person who changes his pursuits will ever succeed in taking on the character or the appearance of the new man, however much he would like to. I am farming, to a small degree and for my own amusement, but it is a cheap imitation of the real thing.” (E.B. White, One Man’s Meat, Harper & Brothers, New York, 1950, p. 21.)


Is this evening’s melancholy a reaction of anti-climax? For the last three months I’ve focused intently on (1) developing a consistent spiritual/devotional/magical practice and (2) creating and dedicating the first incarnation of the “Lokabrenna Tiny Temple.” (The dedication took place earlier today.) So when I decided early this evening to take myself out to dinner at the Chinese/Thai restaurant three miles down the road, I did it partially to reward myself. I usually don’t mind eating alone as long as I have a book. Sure, everyone looks when I arrive alone and am seated (alone!), but I soon cease to be interesting. I’m too old to be worth much attention. My Jezebel days are over.

I usually order my main course, tea (either hot green tea or Thai iced tea) and a “to go” order of pork satay with peanut sauce to enjoy later. That “to go” order puts a different spin on my situation. Now I look like a woman who may have gotten away for a little while (to save her sanity?) but who has promised to bring something good back to a someone who is waiting for her return. I can’t deny that I kind of like this faux conjugal narrative.

Life after divorce, which now also includes life after breaking up with the lover who disrupted the marriage, does take some getting used to. One could argue that I brought it on myself–and that I made bad choices that now result in my present loneliness. However, I wasn’t in this pickle all on my own, but I decline to diss the gentlemen involved. In a ridiculous way, I still love them both.

But I digress…

0I noticed yesterday that I enacted another bit of faux conjugality at the grocery store. It wasn’t an intentional deception but when I bought that bottle of cinnamon-flavored whiskey for Loki, along with a gift bag to hold it and a very large cupcake that looked like a cheerful but modest birthday treat, it looked as if I would soon be celebrating something or other with a (human) friend or partner. To that young man behind me in line, who asked what the whiskey tasted like, I said truthfully that I had no idea, that I was buying it for someone else. I refrained from saying who.

I am not sure what to do with these thoughts and feelings, except to endure them. I certainly do not think that my devotional practices and magical fervor are ill-placed or directed at an illusion. My “most trusted” patron deity, Loki, feels very “real” to me in terms of a specific “energy” that I sense (sometimes more distinctly than at other times) but I do wish that there was also a human recipient in my life. Without the center of family (husband and children) I feel as if I am whirling into the gravitational vortex of an unknown realm, and that if I stopped flapping my wings in hopes of escaping this fate, I would instead drop like a rock into chilly waters below.

It’s these between-times that are so tough to take…these liminal spaces of waiting, not knowing…of becoming but never “arriving”…of not belonging completely to any one place or group… But wait! That’s Loki’s turf and apparently, it’s also mine…

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*I have turkeys too–a wild flock strolls almost daily through my property.

Imagined, Not Imaginary

When I was very little, 1950s cartoon characters, Crusader Rabbit and Mighty Mouse were my invisible friends. These characters prompted stirrings of heartfelt yearning even at that young age–a mixed desire for romance and adventure. I remember those feelings quite well and could empathize years later when a five year old of my acquaintance told me he liked Wonder Woman (Lynda Carter’s version) because she had “nice legs.”

So now that I’m cultivating a robust spirit ecology (as a witchy pagan polytheist/animist), you might be tempted think that I never outgrew my childish fantasies. And perhaps you’d be right. Crusader Rabbit and Mighty Mouse provided the little me with unconditional positive regard and I was their comrade, their equal in every way (even though I couldn’t fly). I really loved those guys and I thought they loved me back. These days my deities also seem to radiate unconditional positive regard, even though I (still) cannot fly. Or shapeshift. Or whatever. And yeah, I really love them.

And that mixed desire for romance and adventure? I’ve still got that too. And it’s gotten me into heaps of trouble as an adult. (I haven’t learned my lesson yet, though I’m immensely wary now.)

The culture (so-called) that I reluctantly inhabit takes it for granted that childish imaginations will be dulled, tamed, or destroyed via K-12 education, school bullying, and the drudgery of adult life. And we like to think that’s a good thing, a sign of “maturity.” Anyone who resists the corrosion and destruction of their imagination is suspect.

Of course I think that lifelong resistance to that destruction is actually one of the most important things we can do. Childhood capacities to ensoul and engage with imagined companions are fundamental creative skills, plus they’re precursors to grown-up spiritwork and magic. And so, yeah, I’m unapologetically on the side of most of those who work and play in and about the unseen worlds, along with their spirit pals. (There are some jerks and worse about, of course, as there are everywhere else.)

My premise and ongoing theme is this: there’s a reason human beings have these innate capacities for engagement with unseen companions and worlds, from childhood on. Like the bee orchid, I believe we’ve evolved certain characteristics that facilitate a process of mutual attraction with those unseen. I can’t imagine any other root cause for religions and magic, for fey folktales and Marvel super heroes.

Three books have been my constant companions lately: Dagulf Loptson’s Playing With Fire–An Exploration of Loki Laufeyjarson (Asphodel Press, 2014); Jason Miller‘s Sex, Sorcery and Spirit–The Secrets of Erotic Magic (Career Press, 2015); and Aidan Wachter’s Six Ways–Approaches and Entries for Practical Magic (Red Temple Press, 2018). And readers of this blog might have noticed that I’ve referenced Miranda Shaw’s Passionate Enlightenment–Women in Tantric Buddhism (Princeton University Press, 1994) more than once, I recommend all of these books. They’re excellent.

My ongoing process is threefold. (1) To explore magic, defined as Jason Miller defines it: “the art and science of influencing change to occur in conformity to will” (as quoted in this Down at the Crossroads podcast interview). (2) To get to know and work with some of the “Spirits of the Field” (Wachter, p. 13. And listen to his Crossroads interview here.), including those that “indwell” in material substances (the concept of animism) as well as wights and ancestors (my own and the ones who reside in this area). (3) To cultivate devotional, loving, co-creative relationships with a few compelling deities, especially Loki Laufeyjarson, my “most trusted one.” (This makes me only as proportionately “batty” as any serious practitioner of any mainstream religion.)

It’s been interesting working with the precise combination of books I mention above. Miller’s book on erotic magic includes Tantric and Taoist practices as well as sigil work. And Shaw’s book elaborates on the role of women and female “energy” in Tibetan Tantra, while also describing the centuries-old traditions of working with “imagined partners” (e.g. deities, dakinis, and yoginis). Wachter’s book describes sigil work and devotional practices, and models respectful ways to interact with the Spirits. Loptson’s book–ditto, but with the focus on Loki. Without realizing what I was doing at first, I’ve been combining and reassembling elements from these books into a very individual practice, which I’ve touched on in this blog.

And I am finding that working with “imagined” (conceptually “summoned”) spirits and deities is not an “imaginary” process, as what happens as a result of this work is quite real and yields tangible results. In the last 78 days of my “Loki 90-Day Spiritual Fitness Challenge,” I’ve experienced ebbs and flows, ecstacy and plateaus, and my cats not leaving my toes alone as I try to meditate. Sometimes there are sudden “jumps” to what might be a new level, but so far, I’m still uncertain as to the terrain or my ability to reliably enter and inhabit it. 78 days of sustained, daily practice is nothing, really, and yet it is the first time I’ve ever pledged myself to such an endeavor. I do intend to continue on, because the last few days in particular have been very interesting indeed. My childhood yearnings for romance and adventure could never have imagined this path.

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“Are we there yet?”

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Not-So-Solo (Neo)Tantra

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.”

 

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Urnes Snake. Scandinavian. Source: http://lokeanwelcomingcommittee.tumblr.com/

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.

Tantra:

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.”]

Sex Magic:

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.

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Immortals Wand. I painted a picture of Loki on it.

• 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!

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