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noise dept.
if i look back, i am lost
TVSTRANGERTHINGS
trying on a metaphor
Noah Kahan
Sade Olutola
occasionally subtle
Kiana Khansmith
Aqua Utopia｜海の底で記憶を紡ぐ
Mike Driver
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d e v o n
KIROKAZE
🪼
let's talk about Bridgerton tea, my ask is open
pixel skylines
RMH
#extradirty
he wasn't even looking at me and he found me
seen from United States
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seen from Indonesia
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@anady0mene
”Why are you wearing an apron? Are you baking?” No I need the apron to activate Productive Housework Mode. Other accessories include Paisley Bandanna (+2 stamina) Chanclas (+4 defense) and Yellow Rubber Gloves (+2 initiative, +5 defense)
When I assemble the full set I go through a Super Sayan transformation and get to roll advantage on a primary action of my choosing
like this
When studying ancient texts, it's important to leave the protestant Biblical approach at the door! I see so many people who are tempted to treat the Illiad, Platonic dialogues, or the Hermetica in the same way a Christian would treat a Biblical passage.
The claims and teachings of these texts do not hinge on the events and characters in them being historically true, and in some cases not even on being written by the author they're attributed to.
For example, there are certain texts in the Platonic corpus that most scholars nowadays believe weren't written by Plato, but the teachings presented in them fit very well with the rest of the Platonic writings and are thus still used because they cover certain topics and areas that weren't covered in the original texts. This does not invalidate the teachings in them, and that is the most important part.
The same goes for a lot of the mythology and epics about the Gods. They do not represent some form of cohesive account of their actions, doings, or personalities. They were written for many different purposes, by different people in different times. Some were comedies, otheres were lyrical metaphors and some were folk legends and tales.
Keep this in mind next time you pick up an ancient poem or dialogue in the bookstore, and happy reading!
— Aphrodite is iridescence, like the shimmer of pearls and seashells, like glittering jewels in the sea
“Venus, 1852” by Henry Courtney Selous. oil painting on canvas
Let's Read: Agrippa's Three Books of Occult Philosophy, Ch. 1-8
[tran. Eric Purdue]
Ch. 1 - An introduction to the book summarizing its contents.
Ch. 2 - A definition of magic.
Chs. 3 to 8 - A definition of the elements and their qualities on earth and heaven.
Intro - Ch. 2
Ch. 3 & 4
Chapter 3. Of the four elements, their qualities, and their mixtures with each other.
The four elements are the “primary foundation of all corporeal things.” We mix them through transmutation or union to make other stuff. Like mixing water and earth to make mud. Humor Time Hot Cold Dry Fire Earth Wet Air Water
Because of this, fire is opposed to water, and earth to air.
According to the Stoics, Earth and Water were “heavy and passive,” and Air and Fire were “light and active.”
Plato had a different categorization for the 4 elements:
This assigning of qualities was not directly from Plato, but from Ficino’s “Tymaeum”, which furhter analyzed Plato’s geometry of elements in “Timaeus.” (A concept which can be expanded upon when I bother to read Plato, which is not now.) (Especially not fucking Timaues.)
“But fire is twice as thin as air, three times as moveable, and four times as sharp. Air is twice as sharp as water, three times as thin, and four times as moveable. Water is twice as sharp as earth, three times as thin, and four times as moveable. Therefore, as fire is to air, thus air is to water and water to earth and then as earth is to water, and thus air is to fire.” Ok. Is it though?
(The categorization of the elements with three qualities implies the existence of 4 missing elements. I mean, it doesn’t, because we’re just doing “4” numerological mapping [equating the elements to the humors cuz there’s 4 of them] but, like, imagine. Expand on this later.)
Chapter 4. Of the rationale of the threefold consideration of the elements.
“There are four elements as we have said, without perfect notice of which we can effectively produce nothing perfect in magic. Each of the elements is threefold. As such, four of each becomes twelve, through seven into the number ten, and they proceed to supreme unity.” Maybe this is my fault for reading this at 12 am…. but what the fuck is he saying?
The first order of elements is pure, not compounded, modified, or mixed. Or allowed to mix. They’re incorruptible. Effects are produced not by them but through them? They’re like, a super important conduit?
The second order of elements is compounded, varied, and impure. They are “reducible by art to a pure simplicity,” in which case, they complete all occult operations, and are the foundation of natural magic.
The third order of elements is not elements? Compounded by each other, and are an “infalible middle”?
“Indeed, there are few who understand this profound mystery.” Yeah, I bet. What the fuck are you talking about.
This is seemingly tied back to the threefold (natural/celestial/intelligent) nature of the world; “Indeed, through the [threefold nature], all things are bound, dissolved, and changed; there is knowledge and prediction of the future, the destruction of evil daemons, and the connection with good spirits after their descent.”
Humans sure do love assigning qualities to things by which they can categorize them in relation and opposition to other things, huh?
Further Reading:
“This entire chapter refers to and is a reduction of Trithemius’s Westenburgh.” Ok. (I CANNOT FUCKING FIND THIS)
I gave my own UPG analysis of this chapter in this post.
Also I think the numbers thing is like? 4 x 3 = 12 of course. 12 seems to be an important number in Plato's Laws, corresponding the with number of gods, and the number of months, and the 12 sided dodecahedron is described as the "shape of the universe" in Timaues. 12 is also obviously associated with established astrology already. Macrobius' Commentary on the Dream of Cicero also ties the 12 zodiac signs to cosmic order. So 12 = a sort of cosmic harmony?
7 is the number of classic planets (planets seen to the naked eye back then, generally excluding Uranus, Pluto, and Earth, but including the Sun and Moon) Pretty important astrologically. Also mentioned in Macrobius' Commentary. ALSO something about the seven stages of the soul or something in Poimandres. 3 + 4 = 7
Both 12 and 7 are important cosmically/astrologically.
10 is, uh. Well there's the Pythagorean Tetractys. Pythagoreans considered 10 the perfect number. 10 is, like, important.
Citation just says "12 + 7 = 19; 1 + 9 = 10; 1 + 0 = 1." One being supreme unity. Obviously.
I don't know. All this to say I hate numerology its the quickest way in magic to go nuts and think there's bugs in your skin. imo. upg. wtv.
Ch. 5 & 6
Chapter 5. Of the wonderful natures of fire and earth.
Earth is passive, fire is active.
Fire is in everything, and its illuminating qualities are associated with the Secret Knowledges (tm).
Fire is constantly moving, renewing, protecting, enlightening, powerful, present in all things. Confident, taking, shameless. Destroys and produces. Nourishes and also every living thing would die without it.
Fire’s in all the other elements too, actually.
Heavenly fire is good and life-giving, while infernal fire is bad and consuming and barren. Sometimes we can chase away demons with natural fire because it’s kind of like heavenly fire.
Jesus is fire and light and he made the sun and that’s light and demons HATE light but angels love it (moths?) And all of that’s why you should light candles when you do ceremonies.
Earth is the most foundational and most receiving (of other elements and also celestial influence) of the elements. Very fertile and life-giving. Producer and preserver. First material and truest medicine.
“If it is ever purified through the method of fire, it is reduced to its simplicity through a harmonious washing” (see prev chap, 2nd order?)
I think Agrippa thinks more highly of fire than earth.
Chapter 6. The wonderful natures of water, air, and wind.
Nothing can live without water. Everything has to be a little wet, or else, y’know? It vibes with earth because of this.
“Moses said that only water and earth produce a living soul”
Spiritual regeneration cannot happen without water. Water is purifying. Water is held in clouds which is, like, kind of celestial domain. Healing.
Water is the first element, before any of the others.
Hebrew teachers did not consider it an element, but an adhesive connecting things.
It’s closest to the celestial, absorbing celestial qualities and sharing them with all other elements when they mix.
Air passes through everything. It binds, moves, and fills everything. Its the breath of life, obviously. Its real thin so it gets EVERYWHEREEE. Air is dreams, or, dreams are air. And also visions and omens. Because of impressions constantly being stamped into air.
Air temporarily retains qualities of what happened there recently. Ex: if you breathe in air near a recent murder or recently hidden corpse, you’ll become overwhelmed with terror cuz you just breathed Murder Air. Air is full of subtle impressions and that’s how dreams are made of air.
You can even do a weird, weaksauce telepathy by imprinting your thoughts in the air, transmitting them through a distance (air is constantly moving) to a different area, and someone else sensing them in the air. Agrippa claims to be doing this all the time with Trithemius.
All impressions fade over time, and are gone within 24 hours (snapchat?)
Air is shapes in the clouds and also rainbows (with water). Air is also mirrors and you can see lots of illusions in it. Air is also hearing.
4 Winds (more “4” numerological mapping!) These are the directions they blow from:
Notus - South (rain. Summer)
Boreas - North (stormy, frosty. Winter)
Zephyrus - West (chill. Spring)
Apeliotes/Eurus - East (humid. Autumn)
I think i put too much thought in the numbers ultimately they dont matter and I wasted an hour on checking sources for numerology which I hate in the first place. I will not be doing that again.
Let's Read: Agrippa's Three Books of Occult Philosophy, Ch. 1-8
[tran. Eric Purdue]
Ch. 1 - An introduction to the book summarizing its contents.
Ch. 2 - A definition of magic.
Chs. 3 to 8 - A definition of the elements and their qualities on earth and heaven.
Intro - Ch. 2
Ch. 3 & 4
Chapter 3. Of the four elements, their qualities, and their mixtures with each other.
The four elements are the “primary foundation of all corporeal things.” We mix them through transmutation or union to make other stuff. Like mixing water and earth to make mud. Humor Time Hot Cold Dry Fire Earth Wet Air Water
Because of this, fire is opposed to water, and earth to air.
According to the Stoics, Earth and Water were “heavy and passive,” and Air and Fire were “light and active.”
Plato had a different categorization for the 4 elements:
This assigning of qualities was not directly from Plato, but from Ficino’s “Tymaeum”, which furhter analyzed Plato’s geometry of elements in “Timaeus.” (A concept which can be expanded upon when I bother to read Plato, which is not now.) (Especially not fucking Timaues.)
“But fire is twice as thin as air, three times as moveable, and four times as sharp. Air is twice as sharp as water, three times as thin, and four times as moveable. Water is twice as sharp as earth, three times as thin, and four times as moveable. Therefore, as fire is to air, thus air is to water and water to earth and then as earth is to water, and thus air is to fire.” Ok. Is it though?
(The categorization of the elements with three qualities implies the existence of 4 missing elements. I mean, it doesn’t, because we’re just doing “4” numerological mapping [equating the elements to the humors cuz there’s 4 of them] but, like, imagine. Expand on this later.)
Chapter 4. Of the rationale of the threefold consideration of the elements.
“There are four elements as we have said, without perfect notice of which we can effectively produce nothing perfect in magic. Each of the elements is threefold. As such, four of each becomes twelve, through seven into the number ten, and they proceed to supreme unity.” Maybe this is my fault for reading this at 12 am…. but what the fuck is he saying?
The first order of elements is pure, not compounded, modified, or mixed. Or allowed to mix. They’re incorruptible. Effects are produced not by them but through them? They’re like, a super important conduit?
The second order of elements is compounded, varied, and impure. They are “reducible by art to a pure simplicity,” in which case, they complete all occult operations, and are the foundation of natural magic.
The third order of elements is not elements? Compounded by each other, and are an “infalible middle”?
“Indeed, there are few who understand this profound mystery.” Yeah, I bet. What the fuck are you talking about.
This is seemingly tied back to the threefold (natural/celestial/intelligent) nature of the world; “Indeed, through the [threefold nature], all things are bound, dissolved, and changed; there is knowledge and prediction of the future, the destruction of evil daemons, and the connection with good spirits after their descent.”
Humans sure do love assigning qualities to things by which they can categorize them in relation and opposition to other things, huh?
Further Reading:
“This entire chapter refers to and is a reduction of Trithemius’s Westenburgh.” Ok. (I CANNOT FUCKING FIND THIS)
I gave my own UPG analysis of this chapter in this post.
Also I think the numbers thing is like? 4 x 3 = 12 of course. 12 seems to be an important number in Plato's Laws, corresponding the with number of gods, and the number of months, and the 12 sided dodecahedron is described as the "shape of the universe" in Timaues. 12 is also obviously associated with established astrology already. Macrobius' Commentary on the Dream of Cicero also ties the 12 zodiac signs to cosmic order. So 12 = a sort of cosmic harmony?
7 is the number of classic planets (planets seen to the naked eye back then, generally excluding Uranus, Pluto, and Earth, but including the Sun and Moon) Pretty important astrologically. Also mentioned in Macrobius' Commentary. ALSO something about the seven stages of the soul or something in Poimandres. 3 + 4 = 7
Both 12 and 7 are important cosmically/astrologically.
10 is, uh. Well there's the Pythagorean Tetractys. Pythagoreans considered 10 the perfect number. 10 is, like, important.
Citation just says "12 + 7 = 19; 1 + 9 = 10; 1 + 0 = 1." One being supreme unity. Obviously.
I don't know. All this to say I hate numerology its the quickest way in magic to go nuts and think there's bugs in your skin. imo. upg. wtv.
Let's Read: Agrippa's Three Books of Occult Philosophy, Ch. 1-8
[tran. Eric Purdue]
Ch. 1 - An introduction to the book summarizing its contents.
Ch. 2 - A definition of magic.
Chs. 3 to 8 - A definition of the elements and their qualities on earth and heaven.
Intro - Ch. 2
People in the 1200s were like "well I need a special interest but minecraft hasn't been invented yet so I guess I'll write a 30 page treatise on what kinds of fluids count as baptismal water."
I think Agrippas threefold orders of the elements are like...
First Order: Platonic ideal of the elements. Intangible, uncorruptible, pure. Of the intelligent world. Pretty straightforward. Implications that they are a conduit?
Second Order: What we know in our natural world as elements. The earth, air, fire, and water that we can touch and work with. Impure, both physically (in that these elements can never be comprised 100% consistently... i.e., water has minerals [earth] and air has humidity [water]) and metaphysically (these are the shadows to the forms.) Reducible*. Of the natural world.
Third Order: This might sound reductive, but... everything else? Twice compounded, once physically, and once metaphysically (more on this**). They are the medium, or middle**, and thus associated with the celestial world.
*Reducible: I think referring to an aspiration of alchemy to be able to reduce natural world elements to their most pure form possible. Very basic ex: literally boiling the impurities out of water.
**On the nature of the Third Order being the "middle" and "twice compounded", here are my thoughts...
Take a pearl. A pearl is, physically, not really comprised of water at all. However, there is a "wateryness" about it. This will be immediately and subconsciously understood by most people. From a rational perspective, we can say that this is because we understand pearls come from oysters in the ocean, and our brains make the subconscious association between pearls and the sea. From a magical perspective, this is an intangible yet understood (like forms!) quality inherent to the pearl, and therefore we can assume that this is a quality or essence bestowed to it from the higher, intelligent world. In the rational view, the perception originates in our mind. In the magical view, that is an intrinsic, metaphysical quality of the pearl, and the human mind recognizes it because it is a truth. (gnosis?)
Therefore this pearl is twice compounded. Earth and water. Physical and metaphysical. And because of this nature, it serves as a medium or middle, between the natural and intelligent world, having qualities from both.
The translation im reading cites that most of this chapter is a reference to Trithemius' "Westenburgh", which I cannot, for the life of me, find. I could be pulling this out of my ass, and there's actually a very different, canonical meaning of this, but this is my interpretation.
I think Agrippas threefold orders of the elements are like...
First Order: Platonic ideal of the elements. Intangible, uncorruptible, pure. Of the intelligent world. Pretty straightforward. Implications that they are a conduit?
Second Order: What we know in our natural world as elements. The earth, air, fire, and water that we can touch and work with. Impure, both physically (in that these elements can never be comprised 100% consistently... i.e., water has minerals [earth] and air has humidity [water]) and metaphysically (these are the shadows to the forms.) Reducible*. Of the natural world.
Third Order: This might sound reductive, but... everything else? Twice compounded, once physically, and once metaphysically (more on this**). They are the medium, or middle**, and thus associated with the celestial world.
*Reducible: I think referring to an aspiration of alchemy to be able to reduce natural world elements to their most pure form possible. Very basic ex: literally boiling the impurities out of water.
**On the nature of the Third Order being the "middle" and "twice compounded", here are my thoughts...
Take a pearl. A pearl is, physically, not really comprised of water at all. However, there is a "wateryness" about it. This will be immediately and subconsciously understood by most people. From a rational perspective, we can say that this is because we understand pearls come from oysters in the ocean, and our brains make the subconscious association between pearls and the sea. From a magical perspective, this is an intangible yet understood (like forms!) quality inherent to the pearl, and therefore we can assume that this is a quality or essence bestowed to it from the higher, intelligent world. In the rational view, the perception originates in our mind. In the magical view, that is an intrinsic, metaphysical quality of the pearl, and the human mind recognizes it because it is a truth. (gnosis?)
Therefore this pearl is twice compounded. Earth and water. Physical and metaphysical. And because of this nature, it serves as a medium or middle, between the natural and intelligent world, having qualities from both.
I generally do not lend much credence to people who tell others how they can or cannot practice hellenic polytheism, according to ancient customs. Not just because they're usually wrong, or using the discourse as a way to feign superiority, but because, they themselves are usually not following the most basic customs of ancient greek religion.
In ancient greece, altars, the offerings made on them, and religious observances (to ouranic deities) were to be held outdoors, so that the gods could see the sacrifices being made to them, and the smoke of burnt offerings could reach them. Furthermore, there were rules about what time of day observances could be held, and from which direction the priest could face the altar. Non-consumable offerings were not kept on the altar.
This was all done in a sanctuary, which was an open-air area, usually demarcated by a short fence. Inside the sanctuary was a smaller, enclosed temple, the primary function of which was to house votive offerings (generally statues or figures) and protect them from the elements. Consumable offerings were not sacrificed and/or burned inside the temple.
Now, I know most of the people saying that practitioners shouldn't/can't worship while on their period are not following these customs. I feel confident in my assumption that most if not all of them are conducting worship from an altar that is indoors, with no fence or anything encircling it to signify that its a sacred area, mixing consumable and non-consumable offerings on the same surface, from whatever angle and at whatever time is most convenient to them.
Which is fine. Most elements of ancient greek religion are incredibly impractical today. An entirely accurate reconstruction of the religion is basically impossible in the modern world. Things must adapt if they have any hope to survive.
But, you know, perhaps don't act as an authority on other people's practice just because you watched one (1) tiktok about miasma.
Letter from Agrippa to Trithemius
Dearest Trithemius,
Why do all the Catholic clergymen look at me sideways whenever I start infodumping about magic??? Ugh. It didn’t used to be forbidden! In fact, it used to be cool amongst the wisest of men, and priests! Other people get to do heresies and sacrilege all the timeeeee. This is bullshit. I’m not even talking about the evil, witchy magic, which is fake btw. I’m talking about the cool Godly magic! But alas, no one understands me. Whatever, I guess I will have to take up the mantle. I will go where no man has (properly) gone before, and blaze this trail myself. With you by my side, of course, as my heavenly editor.
Yours Truly, H. C. Agrippa. . . (<3)
Letter of Response from Trithemius to Agrippa
Dear Agrippa,
Wait, omg... your mindddddd. We love an educated king! (maybe we should be careful who we share the secret truths with tho? I just don't want the common people to cancel you because they're too stupid to understand your genius. They're just idiot haters, but alas...) Anyways, CALL ME. Let's do brunch!
XOXO, Johannes Trithemius abbot of Saint James Wurzburg formerly of Sponheim.
Letter from Agrippa to Trithemius
Dearest Trithemius,
Why do all the Catholic clergymen look at me sideways whenever I start infodumping about magic??? Ugh. It didn’t used to be forbidden! In fact, it used to be cool amongst the wisest of men, and priests! Other people get to do heresies and sacrilege all the timeeeee. This is bullshit. I’m not even talking about the evil, witchy magic, which is fake btw. I’m talking about the cool Godly magic! But alas, no one understands me. Whatever, I guess I will have to take up the mantle. I will go where no man has (properly) gone before, and blaze this trail myself. With you by my side, of course, as my heavenly editor.
Yours Truly, H. C. Agrippa. . . (<3)
Let's Read: Quareia: Apprentice Module 1
I've heard some pretty mixed things about Quareia!
For the negatives, the author can come off as pretty haughty and authoritative, both in and out of her writings. The books are pretty heavily slanted towards ceremonial or high magic, and actually disparage results-based workings (which obviously doesn't mesh with my "use what works" approach). Generally, the books are pretty opinionated and a little full of themselves! Though, I think that's preferable to the opposite; a text that waffles and does not present its information with any confidence.
For the positives, it does appear to be a (mostly) pretty well researched and organized introduction to a wide variety of concepts and practices in modern magic! The books are dense, and cover a wide variety of topics in a structured, work-your-way-up way. Many people who don't like the author or agree with all she has to say, still concede that, as long as you read it with a couple grains of salt, its a pretty fantastic, digestible, and information-rich place to start for beginners.
So, without further ado, that's what we'll do!
[post will be continued periodically in reblogs]
Lesson 1. Meditation Techniques
I think starting with meditation as the first skill is a good choice. When working with something that relies so heavily on mental processes, imagination, and will, you're going to have a hard time if you have relatively little control over your mind!
The three techniques are pretty good and beginner friendly. They also lay down a good foundation for things such as visualization and energy work. I would recommend them.
I think its useful to point out that practicing this kind of mindfulness starts before sitting down to meditate, by eating a meal without watching a YouTube video, or becoming comfortable with boredom. I also think its useful to note this kind of mindfulness is something that can be tapped into and practiced while on the bus, or waiting in line at the grocery store.
I appreciate the aside that not everyone can "visualize" in the sense of having a clear, mental image of something, but that that is not the only way to achieve the goal of visualization practices in magic. It can be cultivated with "a deep sense of knowing" something, rather than "picturing" it.
"Little but often" is the right idea. I think keeping a journal of when you meditate and how you felt during and after it is a good idea as well. It helps to remember and solidify your experiences in your mind, and form the practice into a habit.
I also love the idea of mediation tuning you into your body's "early warning system." That's so practical! Stepping out of auto-pilot mode, being more mindful, and becoming more attuned with your body and mind can help you to sooner and better pick up on your body's little signals, like early signs of being sick, or (not necessarily stated, but my interpretation) what your body might be needing/lacking. It also connects keeping a meditation journal to this warning system, in that you can look back retroactively and make connections with how you were feeling right before things like illness.
Lesson 2. Tarot Basics
Quareia uses Tarot as a major magical tool. Its importance, seemingly, cannot be overstated.
Quareia positions the Rider-Waite Tarot deck as the best and even necessary ones for beginners to use, due to its "established visual language", but one that is "not good" and should be discarded for something different, once one has developed skills. This is not explained or expanded on. (lol.)
"The Major Arcana tells you about the powers and influences that are flowing through a person or a situation. The Minor Arcana shows you how these influences actually manifest in a situation."
Quareia categorizes the Major Arcana into three groups: power in people (1-7 + the fool), power in events (8-14), and power in nature (15-21). The grouping of these cards in this order is not new at all, but the people/events/nature meanings seem to be novel.
The approach to reading two or three different sources for the meaning of each card, and writing down one word that represents the common theme in both/all, is a pretty practical and effective way at developing your own understanding of and reference for the meanings!
We get the (among other associations) item/cardinal direction/element correspondence run down:
Swords = East = Air
Wands = South = Fire
Cups = West = Water
Pentacles = North = Earth
The proposed method for readings is to focus on your question while shuffling the cards, sort of willing them into their "correct" position. Some people feel the cards "lock in" to place. Then, laying them out, reading them both one at a time and in context with the whole layout. Afterwards, washing your hands with soap and water. If it was a particularly bad reading, to add salt to the washing of hands, and to rub it on your "third eye" area before washing your face.
The deck should be cleaned every so often, or after particularly bad readings, by passing it through smoke of Frankincense resin burned on charcoal, shaking it in a bag with salt, or handling them after rubbing drops of frankincense into your hands
The proposed layout for "identifying energies in your house" is pretty straightforward and reasonable, and we're instructed on smaller, overlooked reasons to an area having negative energies, such as clutter, as well as a salt water cure to soak up any negativity. Again, I would recommend this layout. The example of a cooker in the south (fire) of the room, on "fiery" land, practically being fated to, at some point, explode, tickles me.
As with meditation, it is recommended you keep a journal for your Tarot readings, and again, I would say this is a very good idea. It is said that it must be kept physically, and not digitally, but who cares?
Let's Read: Quareia: Apprentice Module 1
I've heard some pretty mixed things about Quareia!
For the negatives, the author can come off as pretty haughty and authoritative, both in and out of her writings. The books are pretty heavily slanted towards ceremonial or high magic, and actually disparage results-based workings (which obviously doesn't mesh with my "use what works" approach). Generally, the books are pretty opinionated and a little full of themselves! Though, I think that's preferable to the opposite; a text that waffles and does not present its information with any confidence.
For the positives, it does appear to be a (mostly) pretty well researched and organized introduction to a wide variety of concepts and practices in modern magic! The books are dense, and cover a wide variety of topics in a structured, work-your-way-up way. Many people who don't like the author or agree with all she has to say, still concede that, as long as you read it with a couple grains of salt, its a pretty fantastic, digestible, and information-rich place to start for beginners.
So, without further ado, that's what we'll do!
[post will be continued periodically in reblogs]
Lesson 1. Meditation Techniques
I think starting with meditation as the first skill is a good choice. When working with something that relies so heavily on mental processes, imagination, and will, you're going to have a hard time if you have relatively little control over your mind!
The three techniques are pretty good and beginner friendly. They also lay down a good foundation for things such as visualization and energy work. I would recommend them.
I think its useful to point out that practicing this kind of mindfulness starts before sitting down to meditate, by eating a meal without watching a YouTube video, or becoming comfortable with boredom. I also think its useful to note this kind of mindfulness is something that can be tapped into and practiced while on the bus, or waiting in line at the grocery store.
I appreciate the aside that not everyone can "visualize" in the sense of having a clear, mental image of something, but that that is not the only way to achieve the goal of visualization practices in magic. It can be cultivated with "a deep sense of knowing" something, rather than "picturing" it.
"Little but often" is the right idea. I think keeping a journal of when you meditate and how you felt during and after it is a good idea as well. It helps to remember and solidify your experiences in your mind, and form the practice into a habit.
I also love the idea of mediation tuning you into your body's "early warning system." That's so practical! Stepping out of auto-pilot mode, being more mindful, and becoming more attuned with your body and mind can help you to sooner and better pick up on your body's little signals, like early signs of being sick, or (not necessarily stated, but my interpretation) what your body might be needing/lacking. It also connects keeping a meditation journal to this warning system, in that you can look back retroactively and make connections with how you were feeling right before things like illness.
Let's Read: Quareia: Apprentice Module 1
I've heard some pretty mixed things about Quareia!
For the negatives, the author can come off as pretty haughty and authoritative, both in and out of her writings. The books are pretty heavily slanted towards ceremonial or high magic, and actually disparage results-based workings (which obviously doesn't mesh with my "use what works" approach). Generally, the books are pretty opinionated and a little full of themselves! Though, I think that's preferable to the opposite; a text that waffles and does not present its information with any confidence.
For the positives, it does appear to be a (mostly) pretty well researched and organized introduction to a wide variety of concepts and practices in modern magic! The books are dense, and cover a wide variety of topics in a structured, work-your-way-up way. Many people who don't like the author or agree with all she has to say, still concede that, as long as you read it with a couple grains of salt, its a pretty fantastic, digestible, and information-rich place to start for beginners.
So, without further ado, that's what we'll do!
[post will be continued periodically in reblogs]
