Review: Hine’s Varieties Chaos and Beyond by Phil Hine

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Cover by Strutz & Hine

As a latecomer to Chaos Magic in the mid-1990’s, Phil Hine’s Condensed Chaos provided an excellent guide to the Neophyte Steve Dee. Having been spiritually burnt out by my previous struggles with belief and attempts at religious faith, the iconoclastic approach of Chaos Magic articulated in that work felt like an invigorating breath of fresh air.

In this latest collection spanning over 40 years of magical practice and reflection, Phil has brought together not only a rich smorgasbord of his writing that has previously been featured in Zines, collections and his on-line presence, he also intersperses these pieces with illuminating snapshots of magical autobiography and reflections on his inspirations at the time they were written. In addition to Phil’s written work, the book also features evocative linocuts by Maria Strutz at the beginning of each of its major subsections.

He provides us with a vivid recollection of his own beginnings in Magic that reference the impact of Austin Osman Spare, Theosophy and some bold experimentation with the pantheon of HP Lovecraft. Early occult group work came in the form of a rather bumpy experience with a Wiccan Coven, and we also see him giving his playful and non-conformist streak expression via more experimental work with the Discordian Goddess Eris. Things clearly lit-up during his involvement in the vibrant Pagan/magical scene in the North of England during the 1980’s and his involvement with the enigmatic Lincoln Order of Neuromancers provides a Segway into the books first major section containing writing on Chaos Magic.

Even with the passing of time, Phil’s writing from this period still contains both a vibrancy and a relevance. Pieces such as the channelled Erisian Stupid Book and the brutally honest Fracture Lines provide clear insight into the magician both at work and struggling with the emotional realities of being a human being. In Cthulhu Madness he challenges the sanitised safety of our overly psychologised magic and our attempts at control. “Real Magic is Wild” insists Hine and yet he also asks us to use on whole of our beings in balancing magic and mysticism, work and play: 

“Chaos Magic is a process of mutation…the deconstruction of Identity from the beleaguered Ego into the legion of Selves requiring only self-love”

In his section on Paganisms, we find Phil in full activist mode using both his writing and group ritual to challenge the hysteria of alleged satanic child abuse and the ecological threat posed by industrialisation. This a Paganism unbolted from the politeness of social conservatism and in his writing for Pagan News we see a clear embodiment of the magician-shaman as social disruptor. In his Must we Love the Golden Bough? I sensed the beginnings of Phil’s role as erudite historian of religion and critic of Western Occultisms lazy reliance on the Universalistic assumptions that reflect an insensitivity to cultural context.

Phil’s section on Practice provides some rich anecdotes and some very down-to-earth principles for magical practice. He provides valuable thoughts regarding the power dynamics present within the student-teacher relationship and how the paradigm of mentorship might provide a less lopsided model. I was especially struck by his piece on Leaving Magical Groups and was aware of the parallels in my own experience of how such departures can have long lasting impacts on friendships, personal psychology and the shape of on-going spiritual work.

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Phil throwing down some organic Tantra   Portrait by Asa Medhurst

Somewhat organically Hine takes us with him on a voyage into his exploration of Tantra. We are treated to tales of his meeting his Guru, involvement with the AMOOKOS tradition and a description of a deeply personal embodied Kundalini experience. Phil openly wrestles with what it might mean to let the complex traditions of South Asia speak for themselves and inform his efforts to create a “hybridised Tantra”. Through a number of nuanced pieces of writing he invites us to become detectives with him in trying to experience the complex layers of meaning of Tantra’s twilight language rather than coarsely pillaging concepts around rebellion, antinomianism and sacred sexuality. However these concepts are present, they need to be able to speak on their own terms.

His sub-section on Sexualities was a personal favourite of mine, as Phil provides a robust challenge to much of the heteronormativity and phallo-centrism that is still present within certain quarters of western occultism. In exploring the fluid and evolving concept of Queer Paganism we encounter Baphomet as an “unfinished” deity who contains “a multiplicity of shifting planes and horizons”. These aren’t merely theoretical constructs but rather profound explorations of when the personal is the political and pieces such Sodomy and Spiritual Fulfilment and Biography of a Kiss provide us with some truly tender insights on how we unfold in becoming more human.

The final two sections of the book are given over to Histories and Fiction and in this juxtaposition we see Hine in both his most incisive and playful modes.  In his analysis of the work of Lobsang Rampa and Elizabeth Sharpe’s writing on The Secrets of the Kaula Circle we have Phil in full religious historian mode challenging us to stay sensitive to context and to appreciate the complexity of contributions within the timeline. In Fiction (probably the section that appealed to me least), we see the blurring of the lines between story and history and the weird tales described could quite feasibly be chapters from his own biography.

In his writing on Masters, Mentors, Teachers and Gurus Hine advises us to let go of our fixation in seeking parental authority figures and to “seek friendship instead”. Finding such magical mentors can take time but I feel that Phil has provided us with a warm and authentic version of this albeit in print. This collection provides us with a rare, raw and at times hilarious insight regarding what it might mean to be a magician in the 21st century. While playful and irreverent it also contains a moving story of the search for meaning, the fluid nature of identity and also a desire to find the Goddess in all their multiplicity of forms.

Highly Recommended!

Steve Dee

Book Launch of Hine’s Varieties

At Treadwell’s Books, London on 13th February.

Details HERE


Deep Magic Spring Retreat

Cultivating Connection

Last few days to secure your place at the early-bird price. Details HERE

Truth, Lies & Magick

I’ve been reading Gary Lachman’s new book Dark Star Rising: Magick and Power in the Age of Trump which set me thinking about the nature of ‘fake news’ and the complex relationship in magic between the stories we tell ourselves (and each other) about the world, and the world itself.

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There are hundreds of great examples of how things that are not ‘true’ lead to real and ‘true’ outcomes. In mathematics we have crazy concepts that never-the-less still generate real and useful answers, imaginary numbers are perhaps the most obvious example. Then there are all those imaginary lines we draw in the globe for the purposes of navigation and communication, and for deciding which day it is. Such imaginary lines include the (in some respects quite recent) notion of national boarders which of course are a major concern in the politics of America First and Brexit.

Here are a few thoughts on how things that are not ‘true’ can indeed manifest as real things in the world. Not through a naive New Thought solipsism (the kind of thing usually marketed as ‘prosperity consciousness’) but rather through the multiplex processes of culture and the imagination.

One of my favourite tales that I didn’t mention – about the relationship between truth, lies and magick – comes in the form of a chess playing Turk. This was a (fake) robot automaton from the 18th century which (it is said) inspired Charles Babbage and more broadly the industrial revolution. Check out ‘How a magician helped the industrial revolution’ by Gregg Tob for this amazing, and instructive, story.

Details of the December event at The October Gallery with the author of Dark Star Rising and yours truly coming soon.

Julian Vayne

The Bravery of Taking Our True Form

I was recently chatting with one of my teenage children about how Queer identity is being discussed in Sci-Fi and Fantasy literature. In the course of our conversation we got on to the brilliance of Ursula Le Guin’s work The Left Hand of Darkness and how the people of the planet Gethen were able to change sex as part of their natural life cycle. Ursula was (and is) awesome!

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The ever awesome Ursula Le Guin

I find it hard to convey the richness that I have gained from Le Guin’s work and the way that it has provided inspiration to me as both a human being and a magical practitioner. With her recent death, I was once again impressed by the wide impact that she has had upon my friends and other creative people that I’m connected to. Le Guin brought the keen eye of the anthropologist to her imagined worlds, and used them as powerful vehicles for exploring concepts without doing violence to the narrative. Her engagement with ideas around race, feminism and alternate family structures, helps us challenge and question our reliance on worn-out social norms and stereotypes.

One of the ideas that Le Guin skillfully wove into the magical universe of Earthsea was the power of words and names. To know a thing or a person’s true name was to have power over them, and the act of sharing your true name with another was an act of profound trust. This concept of a true name (usually received during adolescence) also contains within it the idea that we each hold within us the possibility of bringing something unique into the world.

In a recent blog post I made mention of James Hillman’s excellent The Soul’s Code in which he considers how the idea of the daimon can help us discover those passions and vocations that might provide a sense of coherence to our life’s journey. The challenge for Hillman, and for ourselves, is how we tune in to intuition and creativity, to align our lives to this deeper sense of calling and purpose.  When we are able to bring about this sense of greater congruence with our daimonic, deeper selves, so it becomes possible that greater inspiration might flow through us. 

For Hillman a critical part of this experience comes via a positive, mythic use of loneliness and self-isolation. So often the voice of our vocation can be stifled via the constrictions of family or social conditioning.  To recover the “still, small voice” of the daimon, we are often required to walk a path that may be viewed as willful antinomianism by those around us, as we question or reject their perspectives and values.

For some their sense of daimonic purpose feels so clear, that they have little doubt as to the life’s work that they need to pursue, yet for many of us this process takes more time. The work of tuning in to the voice of our deep self is aided by tools and approaches that allow exploration of hidden or “occult” terrain. Ritual practice, dream-work and art can all be highly helpful means of recovering those powerful longings that may have become lost.

In reflecting on this process of discovering our ‘true name’ or ‘diamonic purpose’,  I was once again drawn to the Grail story of Parzival and the way in which his mother attempted to protect him from both the rigours and glamour of Knighthood. While we can sympathize with her aim, having lost her husband to the crusades, such attempts at control were destined to fail once his own vocation is activated.

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Whom does it serve?

As Parzival journeys along the road he finds that his certainties and self-perception are repeatedly challenged as he seeks to find the meaning of true knighthood and what it might mean to be worthy of the Grail. When he begins his quest, the literal and the masculine provide him bench-marks for how he thinks he should be in seeking to make sense of his universe. His first guru Gurnemanz is more than adept in teaching him the use of the lance and shield, but when considering matters of the heart and deep pain he is sadly lacking. It is this “stiff upper-lip”, don’t ask questions attitude that causes his initial failure when confronted by the wound of the Fisher King.

To walk the path of taking our true form demands a form of self-remembering and reflection that asks of us considerable effort, yet to not undertake such work is to stifle the process of initiation unfolding in our lives. Many of us will be all too aware of what it feels like to have our creativity blocked, and the cost this incurs on our sense of psychological and spiritual health, as Hillman puts it:

“Without inspiration, what is left is bare, aimless ferocity.”

The sharp edges of such ferocity often remind me that I’m working too hard on things that don’t really matter or that I’m using such busyness in a desperate attempt to escape the true cost of awakening. To close my ears to this deeper truth, risks denying both myself and the wider world the unique manifestation of who I am and might become.

“It is good to have an end to journey towards; but it is the journey that matters, in the end.” Urusla Le Guin’s, The Left Hand of Darkness.

Steve Dee

 

Steve Dee’s new book A Heretic’s Journey is out now, details here.

Deep Magic retreats – places are still available for our first autumn retreat at St Nectan’s Glen in Cornwall, details here.

An Audience with Christina Oakley Harrington

I was fortunate to catch up with the wonderful Christina Oakley Harrington while at Treadwell’s Books for my second Psychogeography workshop.

Christina is Treadwell’s founder and presiding spirit. She was voraciously interested in spirituality and magic since childhood, and grew up in West Africa, Burma, and Chile, only moving to the West at the age of 15. In her early twenties she was heartened to discover Europe’s own native religious traditions, and has been a pagan ever since. A former academic, she left university life in 2001 to establish Treadwell’s. These days she serves as a consultant for programmes and projects but is usually at the shop somewhere during the week.

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Christina presents Golden Dawn magician Florence Farr

Here you can listen to the conversation that Christina and I had which ranges across the subjects of women in magic, the importance (or not) of visualization, the use of mescaline in witchcraft, the feminist history of psychedelics, post-modern (or metamodernist) magical paradigms and other stuff!

Enjoy!

Julian Vayne

Magical Words and Images

I hope you’re having a wonderful May! Having not long got back from running the very first retreat at St.Nectan’s Glen I’ve now got the opportunity to share some really excellent books that I’ve recently added to my library.

Heart Vision
Tarot’s Inner Path
Michael Orlando Yaccarino

Book ended with a foreword by tarot guru Rachel Pollack, and afterword by novelist and Egyptologist Normandi Ellis, Heart Vision comes with an impressive pedigree. Michael Orlando Yaccarino is perhaps best known for his engaging and exhaustive biographical works on the life of Luisa Casati (written in collaboration with Scot D.Ryersson, who also created illustrations for Heart Vision)). As per his books on The Marchesa, in Heart Vision Michael draws our attention to the work of another, sometimes overlooked, female creative. In this case it is Pamela Coleman Smith, the artist responsible for producing the compelling designs of the so-called Rider-Waite tarot deck. It is through the imagery of this quintessential deck that Yaccarino explores each of the arcana.

As Heart Vision unfolds Michael skillfully guides us through the deck, deftly bringing our attention to the hidden, the background imagery and the ‘veiled aspects’ of each card. But it’s not all about the iconography: A comprehensive range of spreads are given, with some very interesting variations. There are also examples of readings that demonstrate how the interpretative process unfolds.

Little gems of wisdom are scattered through the pages, culled from Yaccarino’s clearly extensive reading and conversations with contemporary practitioners. This is an excellent introduction to the tarot, and an enjoyable and illuminating text for the seasoned reader too. Available from Mandrake of Oxford.

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They Shimmer Within
Cognitive-Evolutionary Perspectives on Visionary Beings
Bruce Rimell

This is a very cogent, well cited exploration of why it is that we humans see things; things like ghosts and pixies, spirits and aliens, gods and, of course, entities when we are high (especially when we are high on Salvia, NN DMT and ayahuasca).

This book is grounded in both personal experience with visionary psychedelics and contemporary scientific models of neurological evolution. They Shimmer Within builds up the case that the beings we see (whether we are high on drugs or anxiously wandering round a haunted house) arise because our minds are primed for the detection of intelligent agents.

As well as exploring the wider lore of disembodied entities this volume also engages with topics such as those invasive alien surgeons summoned by DMT (frequently encountered when the psychonaut is injected by Dr Strassman in a hospital setting, weird eh?) and the nice summary of those ‘are the machine elves real?’ discussions as articulated by David Luke. The deep phenomenology of the ayahuasca experience (Shanon) and the modular nature of the mind (Mithen) also have a role to play in this masterful exploration of this curious and contested territory. My own copy is now full of marginalia (some of Bruce’s ideas are very similar to those I’ve written about previously) I’ve certainly been informed and inspired by this excellent text. Available via Amazon.

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3 Essays on Virtual Reality
Overlords, Civilization and Escape
Eliott Edge

It is true that in every age people have used technology to frame their thoughts about how things work. The human mind for example has been variously imagined as a loom, a hydraulic engine, a radio antenna, and of course, a computer. Elliott Edge’s book stands within that tradition, here virtual reality (VR) is the cutting edge metaphor of choice through which we may (virtually) peer at ‘the wiring under the board’ of the universe.

Discussions about whether we are living in a (computer) simulation have existed in occulture for a number of years (notably in the work of Lionel Snell aka Ramsey Dukes) and years later exploded into mainstream society in the movie The Matrix. What Edge does in his work is move the conversation on, with a range of nice thought experiments and observations delivered in an engagingly rigorous yet conversational style.

For each generation there are those who who remind us that ‘the map is not the territory’. Using the language of VR Edge analyses the world-views or reality tunnels we inhabit and reminds of this perennial (multiple) truth. 3 Essays on Virtual Reality does not fall prey to solipsism but instead addresses the very real consequences of simulated reality theory. Edge points us to paranormal studies, shamanism and magic (as well as psychedelic drugs) as agents that may allow us to examine the architecture of the reality studio, and perhaps even reconfigure the inevitable VRs in which we live. Download these essays into your VR helmet here.

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The Devon & Cornwall Pagan Federation Conference

A delightful conference that has been going for 20 years was held again in March of this year. I was invited to make the first presentation of the day on the theme of Paganism past, present and future. I had to pack my talk into less time that I initially thought available but still managed to get a few gags in.

The key point of my  presentation was that while there may be a slow down in the number of people who identify as ‘Pagan’ (at least in UK census data) there are many, many more people who do pagan things – paganing as a verb as it were.

The great increase in the numbers of people creating autonomous spiritualities, of those involved in entheogenics and many others paths, perhaps means that the practices of Paganism have gone beyond the limits of identities such as ‘witch’, ‘heathen’ and all the rest.

Next year this conference will be back, but this time as part of the Pagan Phoenix South West. More details as these unfold but for now, enjoy!

(With thanks to the wonderful Damh the Bard for his contributions to this talk and to our own Steve Dee for the metaphor of the ‘Monsters of Rock’.)

If you want to check out details of forthcoming events please have a look at this page.

Hail the Queen of the May!

Julian Vayne

PS Don’t worry if you can’t access the article Keeping the Doors of Perception Open, all will be revealed soon…;)

Our Heroic Selves

In recently reflecting on the way in which Punk has inspired my own process of awakening and self-understanding, I’ve also been prompted to consider how such self-actualization also asks us to question the norms and rules we inherit. Whether via my exploration of the Gnostics or the Thelemic-Tantra of the AMOOKOS work, the path of magic for me has always been linked to a project of self-sovereignty and a desire to explore what “Peace, Freedom and Happiness” mean as I live this life.

In our pursuit of occult heroism it can be easy to imagine that any sense of progress will inevitably entail some form if icy, isolate uber-human state. While our insights will often require that we question those norms adopted by both family and wider society, the deeper challenge may be to consider how we can radically reimagine and express our relationship with others.

One of the most helpful books that I’ve encountered in recent years that reflects on our connections to others is Rewriting the Rules by Meg-John Barker. As the second edition of this book is about to hit the marketplace, I thought I’d share with you a review I wrote for the first edition that I published on Phil Hine’s fantastic blog…

“All of us inherit sets of rules and scripts about how we think we should behave and who we should be in relationships. Such beliefs often have their genesis in our families of origin, the cultural trends we imbibe and the shaping provided by our own experience and emerging sense of identity. In the process of trying to make sense of the pain and dislocation that many of us experience in seeking closeness and relationship, it can be tempting to “buy into” a set of apparent certainties. Recent trends in self-help literature have tried to make of the confusion by playing “The Game”, “The Rules” or by mapping gender difference according to planetary allegiance. While I can understand the impulse of such books in trying to find a cure to what ails us, I must confess to being highly unconvinced by their over-simplicity and gender stereotyping.

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Rule book

In their book Re-writing the Rules Meg-John Barker provides a refreshing antidote to such works and a highly thoughtful and compassionate book that they describes as an “anti-self-help book”. For Barker the starting point in developing more healthy relationships comes not via seconding guessing the maneuvers of the desired “other”, rather it comes via a relationship with self in all its complexity. Self is presented as both an on-going process of change and also as a plurality of differing aspects that dialogue with each other. Barker’s insights are offered in spirit of openness and wondering-an attempt to explore the right questions rather than providing pat answers.

Part of the helpfulness of this work lies in the way in which the author focuses in on the nature of human relationships and current dominance of discourses around romantic intimacy. Barker skillfully weaves in both contemporary cultural references and philosophical acumen in critiquing the centrality of both heterosexuality and genitally focused intimacy. We are invited to move from a position of certainty and polarity, to one in which we seek to cultivate sensitivity to nuances and subtlety. Sexual minorities are not exempted from the danger of losing touch with our desires; the demands of identity politics often asking for a degree of labeling and certainty that some may feel less than comfortable about.

The structure of each chapter begins with a thoughtful reflection on the issues under consideration e.g. the rules of attraction, the rules of gender and then moves on to an exploration of the current set of beliefs that many of us find ourselves operating under e.g. “Relationships should be sexually and emotionally monogamous.” Barker then gently begins a process of questioning and deconstruction that ask us to re-evaluate. Meg-John’s own background in mindfulness practice and existential psychotherapy seem very evident during this process given the acute sense of awareness they display and the degree of compassion towards self and others that runs throughout.

The richness of this work defies detailed description in this context, but the chapters on sex, gender and monogamy resonated deeply with some of my own personal exploration. The chapter on sex examines the way in which insights from the Queer and Kink communities have challenged not only the linearity of “foreplay as a starter, intercourse as the main event”, but also the centrality of genital sexuality itself. In thinking about how gender effects how we do relationships together, Barker artfully unpacks Judith Butler’s thinking on the performance of gender and how we might loosen the tyranny of binary thinking.

One of the most enjoyable aspects of this book is the depth of its meditation on the nature of friendship. The chapters on the nature of love and commitment rightly question the qualitative distinction that we make between how we relate to “Friends” and “Lovers”. How might our relationships improve if we let go of the assumptions we make and unrealistic expectations that we often demand of those we have sex with?

Given the centrality of existential psychology within the book, themes regarding endings, loss and transition are thoughtfully and thoroughly addressed. Barker is highly aware that in times of pain we may naturally seek to retreat and defend ourselves, with this in mind they provide many helpful exercises and strategies with a view to developing greater presence, flexibility and compassion. As with the other discussions in the book, the aim of such work is not to prescribe a new “hipper”, queerer orthodoxy, rather it seeks to explore how we might experience a greater sense of freedom, both for ourselves and those to whom we are connected.

I highly recommend this work to anyone interested in a philosophically and spiritually engaging examination in how we challenge and re-write the stories that we have inherited about how we “do” intimacy. Meg-John has managed to produce a book that is at once contemporary, engaging and entertaining, while at the same time providing depth and vivid insight.”

Steve Dee

Sharing this Magical Life

The community of practice—the sangha, coven, temple or wider network of esoteric practitioners (such as the IOT)—is really important to me. I know myself well enough to know that, while I can do solitary work (including my ‘baseline’ practices of yoga and mindfulness mediation) it’s in community with others that I thrive.

One example of this is how, while I’ve written 12 books, most of these works have been co-authored with other writers. Bouncing ideas off each other and working collaboratively is what I love and I’ve been fortunate to have been doing this with my dear friend Greg Humphries since we met in 1998 (beginning with a sequence of rituals that culminated at the total eclipse of the sun in Cornwall in 1999). Greg and I have now produced our second book. Well, really Greg has done most of the work—the lion’s share of the text is his, as are all the wonderful artworks, drawings and photographs that accompany the words.

This new book is about one of our favourite practices, psychogeography. For us this a series of tactics in walking that allow us to come into a special type of relationship with landscape. These methods allow us to reveal the occult ‘hidden’ aspects of reality; the sacred in the everyday, the possibility of multiple narratives in spaces accessed by disrupting the dominant discourse (like what you are ‘supposed’ to find interesting when you wander round a historic house as we were doing earlier this week).

(There will be a limited number of full colour copies of Walking Backwards or, The Magical Art of Psychedelic Psychogeography available now. After Midsummer the edition will be available only as a monochrome text.)

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Texts of drifting, walking and wondering…

Psychogeography was the theme of a workshop I ran recently at Treadwell’s bookshop, from which I received some great feedback (like the review here). An interesting thing about psychogeographical explorations is that they attract a wide variety of people who sense that there are many possible relationships with the world we inhabit besides the narrow-bandwidth that is often served up as ‘being normal’ (or ‘acceptable’ or ‘permitted’ or similar). Excellent examples of both practical techniques for engendering these new states of awareness, as well as a deep theoretical exegesis of psychogeography, are to be found in the new work Rethinking Mythogeography… by Phil Smith. Phil is a seasoned traveller in non-ordinary spaces, creating plays and site-specific installations amongst other things. In his new book (which like the one by me and Greg, is replete with evocative photographic images) he explores the town of Northfield in Minnesota, counterpointing it with observations of the hidden histories of locations such as A la Ronde in Devon.

Phil writes beautifully, capturing in his prose the mythic intent and surreal outputs of ‘disrupted walking’.

The magic of the ordinary may at first strike you in flashes or by the sudden falling of a shadow across a scene; but if you can hold onto those moments for a while, stay calm and not grab for the first wonder, then—like the passing freight train—the magic will begin to steam around you in unfolding loops, in strings like movies or stories or chains of DNA.

The book by Greg and me comes out just as Greg (finally!) gets a major exhibition of his work. This will be happening at the Penwith Gallery in Cornwall (23rd March to 6th April) as part of the 80th celebration for St Ives School of Painting. Visitors will have the chance to see some of the amazing objects that Greg creates. These include a handmade, exquisitely carved longbow, with hand-stitched leather bow case and hand-forged and fletched arrows. This magical object, from an imagined Albion (‘Bring me my bow of burnished gold…’; part of the weapon is indeed gilded), is part of a series of pieces that bring together Greg’s skills in bushcraft and green woodworking with his magical world-view. Get along to the show if you can.

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Greg Humphries, the artful woodland wizard

In other news, the Black Mirror Research network (exploring how ‘…artists have used esoteric, magical and occult philosophies as sources of inspiration’) and the Plymouth College of Art have a conference next month Seeking the Marvellous: Ithell Colquhoun, British Women & SurrealismOver two days in sunny Plymouth some of the leading academics in the field will be speaking about important female surrealists and occultists including both Ithell Colquhoun and blogofbaphomet favourite Leonora Carrington.

Foregrounding (to use a contemporary expression) women’s voices is something I’m pleased to say is happening more and more, especially in the psychedelic scene. I’ve just been listening to the first Psychedelic Salon podcast hosted by Kat and Alexa Lakey; The Family that Trips Together, Sticks Together. As well as a fascinating interview with Scott Olsen they also present two conversations between the sisters and their Mum and Dad, reflecting on their psychedelic experiences, both individually and as a family. This fascinating and beautifully comfortable conversation breaks new ground in the field of psychedelic podcasting; we are after all 50 years on the from the first, and 30 years since the second, Summer of Love. We now have two, even three, generations of psychonauts in some families who can compare notes and share an understanding of these most profound and potentially liberating of experiences. (And now we’re on to the Third Summer of Love.)

I’m pleased to say that Alexa and Kat have invited me to work with them on some forthcoming podcasts. Stay tuned to The Psychedelic Salon and this blog for details!

Meanwhile I’ve been writing about psychoactives for a forthcoming collection of essays on psychedelics (I was pleased to be asked to contribute by the erudite and playful Erik Davis who interviewed me recently for his podcast). Writing longer stuff means that I’ve had less time for blogging here so I’m planning to start some vlogging (as I believe the young people call it…). There is an initial video here and more to follow. Please like, share and subscribe and all that.

Away from the virtual world, Nikki and I are looking forward to running a series of retreats at St.Nectan’s Glen. I’ve written about this space many times before on this blog so to have a newly built retreat centre there that we are helping to develop, and to hold space at this sacred location, is a great honour. Details of our May retreat can be found here.

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Prayer ribbons and fairy towers at St.Nectan’s Glen

Nikki is also going to take part in a panel discussion alongside Dave King and Danny Nemu at the inaugural meeting of the Durham Psychedelics Society (for those who don’t know, Durham University is famous for its learning and researching in the fields of Biblical studies, Christian theology and the sociological and the anthropological study of religion). We’re both super excited to be speaking at the wonderful Beyond Psychedelics conference in Prague, (the call for papers is open now but closes soon!) and later this year at the Ozora festival in Hungary (7 days, 25,000 people and 24 hour psytrance, what’s not to like?).

On a more one-to-one level I’m also really pleased to find myself in a situation where I’m being asked to mentor and support people as they explore their own spiritual development. Part of the delight of this has been to be able to share my knowledge and experience but without adopting any kind of guru role. I offer my services in this respect as a Kalyanamitra (Sanskrit) or kalyanamitta (Pali), that is as a ‘spiritual friend’—someone who is walking a similar path and can provide support and encouragement to others, along with suggestions for practices and technique—but without any pretence to ‘knowing the answer’.

I get a huge amount out of this sharing of ideas. It’s great when this happens in a formal academic context (I’ll be teaching this year on the Spirituality & Ecology Masters Degree at Schumacher College) as well as in less formal learning settings (check out our Deep Magic pages for updates) and in peer-support environments too. Like many of us I understand things best when I’m exploring ideas with others.

As social creatures making these interpersonal connections, we have the possibility of developing both a collective intelligence (a group mind) and also of allowing the community to enable our own individual understanding. There’s a simple example of this; you may have had the experience of calling IT support and explaining the problem with your computer. As you do the explaining, even if the helpdesk person says very little, you are creating a new neural connection and often realize how to fix the problem as you are speaking. Making words to describe the problem to another person creates a new pathway for information to move through, often leading to insight and discovery. (You can try a similar process when looking for your keys by simply repeating ‘keys, keys, keys…’ which measurably increases how quickly you find your keys). Holding space with and for people, so that they can speak their truth, and come (like finding our lost keys) to moments of self-realization, is a real privilege. I think having a background in chaos magic helps, since while I have my story to tell and experiences to share that may inspire others, I’m not a ‘better’ or a ‘more powerful magician’ than anyone else. I’m also not interested in cheerleading for any particular paradigm, so while there are pagans and magicians who attend the sessions I curate, there are plenty of participants present who would not identify with those terms.

For me, as a group person and as an individual who thrives on collaboration, this diversity is wonderful. While I enjoy those more ‘inward facing’ conferences and meetings (where everyone is dressed in black, sporting various spooky bits of jewellery and making niche gematria jokes), making occulture accessible, intelligible and relevant to new audiences is, at least for me at the moment, where it’s at.

Julian Vayne