Uncategorized | The Blog of Baphomet

The relationship of mindfulness meditation and ritual practice is something that we’ve written about before in this blog. In terms of the chaos magick style, mindfulness can be imagined as being the ‘Ninth Gate’, the vacuity of Kia in the centre of the chaosphere. It is the still point in the circle of chaos, the moment before a decision is made to move outwards along one of the innumerable arrows of possibilty (though, to save ink, typically only eight rays are shown) and into a particular paradigm (or behaviour).

Chaos magick often seeks to deliberately throw us off balance (by asking us to enter into novel belief structures, by stirring the cauldron of the unconscious, and occasionally by doing bat-shit crazy practices) and so having a psychic place that we can return to and be still in is very valuable.

Very pretty, but just focus on your breathing and it will go away…

Mindfulness itself is also a process, and there are various states that can be encountered while we do it. These jhānas are described through various models within the Buddhist tradition, typically as states that arise when the mind is free from hindrances such as craving, aversion, sloth, agitation and doubt. These jhana states can be pretty weird in themselves (with things like delusions of enlightenment, freaky experiences of universal bliss, and other wild forms of ideation taking place). These are phenomena that don’t get mentioned very much with within the contemporary vogue for using mindfulness as an therapeutic tool. Such states can be unsettling, ecstatic or just plain weird and may not be what you ordered, especially if you’re doing mindfulness just to help you de-stress and relax! Sometimes when we encounter these states it may simply be time to stop mindfulness (or to change the structure of this practice) for a while.

Although I’ve suggested that mindfulness is the ‘still point’ in the whirling chaos of our lives the paradox is that it is, of course, still a technique. At a meta-level (and it’s the use of meta-level or systemic thinking that makes chaos magick such a great tool) the process of, ‘sit, observe the breath, thoughts arise, notice them, return to observation of breath’ is itself a type of ‘trance’ (or ‘script’). Sure it aims to allow us to ‘sit with’ whatever is going on, but there may be times when silent mediation really isn’t what you need*. In these circumstances it can be better to mindfully do something; washing up, sweeping the floor, bathing (which are natural acts of banishing) or gathering food, cooking, and chopping firewood (acts of nurturing). It’s also sometimes helpful to try different types of sitting; sitting for ten minutes with short gaps between sessions can be a helpful, try sitting with eyes open or half-closed and so on. These methods also help counter the belief that more (ie longer) is necessarily better. Sure vipassana works for some folks but, like with brushing one’s teeth, sometimes little, gentle, and often works better than lots, hard, and irregularly.

That paradox; that mindfulness is a magical technique that aims just to allow things to be as they are (rather than trying to stamp our Will on reality), is the flipside of the fact that ritual practice and daily life (where we often have an intention of ‘doing something’) can also function like mindfulness if approached in the right way. Being ‘in flow‘ within any activity (be it going for a walk, playing music or doing some wild ceremonial ritual) can provide many of the same benefits as mindfulness (from improved immune system function to cognitive enhancements such as increased working memory). The difference is that these activities often have some form of core message or intention embedded within them (as explained HERE) whereas mindfulness meditation seeks only to explore how things appear to awareness in that moment.

As we explore mindfulness/flow in more detail we might experience forms of radical cognitive discontinuity (sometimes called enlightenment) where it seems that we’ve made some kind of global shift in perception. As a chaos magician I like to hold onto these moments of illumination gently and think of them as waves upon the shore of Self. Each wave remakes the coastline and certainly there are times when radical shifts of awareness (think of these as amazing landslides like the one HERE) take place. However, for as long as we are aware and identified as individual entities (people) new waves (new experiences) will beat upon the shore, allowing new features to emerge in the landscape (the narrative of Self). Mindfulness may significantly re-model our sense of self, leading us to be less attached to things, more aware of flow, and to change the overall shape of our personal narratives. But even the enlightened person continues to change, to learn and to grow.

So each moment of illumination is not a final goal, but the dawn of a new becoming.

*And of course there are times when, rather than attempting to sit with how things appear, we should instead be fucking angry. As magicians we aim to change the world from lead to gold and as both Pete Carroll and John Lydon put it, ‘anger is an energy’.

As I walked through the crowds on New Year’s Eve, and looked around on the last day of term before Xmas, I saw a strange sight in the streets; dozens of young people dressed as animals. Pandas, dogs, cats, tigers, bears, reindeer, wandering the high street with human faces. Inverse Egyptian deities, they embody the deep seated need for humans to be animals.

The Baphometic current is strong in these children of those of us who grew up with the plethora of wildlife upon our screens courtesy of that great demi-god, David Attenborough. They are happy to align themselves with the fur covered bodies of their relatives. While a few mythological creatures appear, with dragons a favourite, alongside various odd coloured monster types, the overwhelming majority of onesies depict real life mammals.

Contrasting with the cosplay/furry/otherkin mindsets, onesie wearing does not change the human centred internal identity of the wearers. They go shopping, talk with friends, attend school, go out with family and friends to watch fireworks, lounge on their sofas surfing the web, and generally do normal stuff. Teenagers go out of an evening to pubs and clubs as lions or zebras with scarcely a second glance from their companions who wear jeans or dresses. Ordinary people, that simply look like animals.

Baphomet is conventionally represented by a human figure with furry legs, and the head of a horned mammal. In aeons past, the costuming of the human head was our way of identifying with the animals around us, as we tried to put their intelligences onto our bodies that we might learn from them. Then, for thousands of years, we only used animal costumes rarely, and human animals became distant figures absent from our daily lives. Nowadays, we seem to prefer to dress up the body as animal, placing our human selves into the animal kingdom while still human; this change betokens a flip in relations with Nature, keeping our own individual faces while simultaneously dressing ourselves as mammals, and not in human clothes.

Does today’s surge of identification with animals (manifested in the onesie craze) emerge from a deeper felt need to come out as ‘animal’? Or does it merely reflect the popularity in mainstream culture of ‘Where the Wild Things Are’?

A human animal, in the wild

I tend towards the former view; young adults today (in this island at least) are well aware of their common ancestry with all mammals, and must have a greater sense of kinship with their cousins than previous generations who, even for those of us in our 40s, were brought up with the Book story of Adam’s dominion over the beasts as an early childhood formative legend. We were told we were different, above the animal kingdom, unique, special and better. Today’s youth has had Life On Earth available to them on DVDs and other media since birth. They know in their bones that humans are just another form of the flourishing of this Life. This is their Normal.

They know their place.

This heartens me greatly: An emotional connection to our furry friends, our bluds, means a different take on issues such as ‘the environment’; when ‘those creatures over there’ fit within the terminology of ‘us’, we make different choices. Whether this might affect future decisions on behaviour, or influence policy decisions, I do not know, though it seems like a positive change of perspective.

As with all such cultural shifts, the phenomenon itself became possible only through the appearance of technologies which allow it to occur. Fluffy fabrics easily manufactured en masse, and distributed across the world, were not a feasible option a century ago, hence the fads for various real animal furs added to clothing. Whilst the clothing industry of here and now does have many ethical questions to answer, the days of thousands of beavers etc slaughtered to satisfy fashion are long gone. The recent abandonment of angora by so many stores, shows we do not like to feel that actual animals have been treated cruelly in the production of clothing items.

Will we one day see onesies depicting other branches of the animal kingdom, or members of the plant/fungi/microbe kingdoms? No one can say. However I feel it is only a matter of time before we see starfish, oak trees, and fly agarics shopping in the High Street, and I look forward to that immensely.