Wednesday, November 26, 2014

Weird News of the Week

Bury Your Hair on the Moon

Click Here to Learn More

Cock-a-doodle-doo! Rooster Must Go

Click Here to Learn More

We Are Not Alone, UFO Evidence?

Click Here to Learn More

Monday, November 24, 2014

Creature of the Month: Hairy Haints of the Hollows by Micah Hanks

Desperation, and its cousin desolation, are close kindred when it comes to vernacular in the Appalachian Mountains. Each word denotes a singular loneliness renowned for causing men to do terrible things; they gamble, and sometimes desert their families. Some have even killed as a result of the fear and suffocation that isolation can bring. Still others have escaped away into the hollows, remaining hidden away for decades, perhaps, finding new life and rejuvenation in the echoes of solitude that only nature can provide.

There are other things in those hills, some will tell you—though to say it this way evokes more nostalgia and pure camp than any sense of foreboding. Charles Pierce’s narration comes to mind, perhaps, in his drive-in campfire story-come-to-life that became The Legend of Boggy Creek. In it, a beast that is equally disturbed, as it was disturbing, terrorizes the simple folk of Fouke, Arkansas.

A monster, they called it.

And yet, this monster walked on two legs. How better to present difficulty in drawing clear distinctions between the creatures of myth and shadow, and the monsters purported to exist around the corner, perhaps in the very most remote and isolated areas of the modern world. What are we to make of a monster that, in truth, is more human than it is animal? Where are such distinctions successfully drawn, assuming that such a “beast” does indeed exist… somewhere?

Even before his tour serving in Vietnam, William Smith had no doubt wondered about this too. He returned from a foreign war with a new idea about what monsters were… he had fought among them, and perhaps, lived among them too. And yet, all along there had been something else that occasionally caused him to wonder; something that caused him to question where we, as humans, fit into all this.

He had been only thirteen years old at the time, and heading off to visit his cousins for the weekend, a long afternoon had already been spent outside playing under the hot sun in the fields off near the lumberyard where his uncle worked. The scent of sawdust and poplar sap had been strong in the air, and their clothes smelled of it as they came in from the day, and began washing in advance of a Friday evening meal.

“Don’t wash just yet,” William’s aunt Clara could be heard calling. “I need you boys to go up to the chicken house and fetch me eggs for the biscuits I’m making.”
“How many?” William’s cousin Ernest shot back at her.
“Several,” she said. “And any more mouth out of you, and I’ll have ya out there to sleep with ‘em too.”

William and Ernest wandered down the hallway toward the back porch, badly in need of repair, that leveled off into the grass at the base of the hill in the back yard. The chicken coop rested at the top of the broad hill, which sloped upward and entered a thick band of birch trees that stood at the edge of the forest. The boys walked along, when suddenly, Ernest took off running back toward the house.

“Where are you headed?” William called to him.
“I forgot the damned basket, how the hell are we gonna carry any eggs if we don’t have it? Be right back.”

William kicked his foot around in the dirt between two thick tufts of grass while he waited. It was just after sundown, and as the sky wilted into pale strands of blue and pink, he felt a chill come over him while he watched the soil turn under the toe of his shoe. The wind, he thought, without really thinking much.

There had been no wind, however, only that incessant knocking from up the hill. The chickens could be heard parading around in their coop, although the knocking seemed to be coming from something else. William looked up the hill, shifting his right foot away from the depression he had made in the upturned earth, and as his first step landed, he froze.

The animal—it must have been a bear—was already halfway into the coop, the door torn partly off its hinges. He could see the thing moving back and forth, as it pawed at the eggs, and the chickens, within the narrow wire box.

“Hey!” came the sound of Ernest’s voice. “Make some noise, Bill! Or that damned thing will have all our eggs!” William didn’t hesitate as he started shouting at the beast, hoping to scare it away. It was large, but it couldn’t be a full-grown black bear; while the color was right, it’s shape was far too thin.

Suddenly, as the sounds of the boys’ shouting wafted up the hill, the creature sprang out of the coop, and standing up straight, somehow rose head and shoulders above it. The boys, maybe twenty yards away by now, stopped in their tracks as the animal stood glaring at them, which lasted only seconds before it ran off into the forest, dropping eggs as it went.

William would tell his story occasionally to family and friends, describing for them what he had called “the sloth.” It would be several decades before I ever learned of what he had seen, and arranged to meet him one afternoon, to talk about the animal that went after his aunt’s eggs that evening.

“It was just after sundown,” William remembered. “Ernest and I had gotten about halfway up the hill before we saw it. The thing had been bent over inside the coop, reaching around so that we couldn’t see it.
“I thought for sure it was a bear,” William told me. “We started making noise, and then the thing stood straight up. If that chicken coop was about six feet tall, I’d guess, this thing probably stood another foot and a half above it. Then, it took off running, and we watched, but it never dropped to all fours. It ran away on two legs.”
The creature had appeared covered in black hair or short fur, while the face and hands were light colored, and clearly bare.
“I’ll never forget its hands,” William told me. “They looked crooked, or disjointed.” I asked him to describe these crooked hands again, or to elaborate. “They just looked so odd, and they were turned inward, with these long fingers, that it was holding those eggs with as it turned to run off.”
“Did you see a Bigfoot?” I asked him. William paused, and I watched his eyebrows as they lowered for just a moment, then raised again.
“I don’t know what it was,” he finally said. “For all I know it was some crazy old man.”

Madison County is the area of Western North Carolina where William saw the thing, whatever it was, for what would be the first, and the last time. There are local legends around the nearby Sunburst community that tell of the “Boojum,” borrowing its name from the writing of Lewis Carroll. Similar tales extend back further among the Cherokee Indians, who spoke of savage men of the mountains they called the Kecleh-Kudleh. Though seldom reported,  similar beings are still seen in the more remote parts of the Appalachian Mountains even today, representing an animal that is one half beast, and one half something else, if not a man.

There are occasional whispers that arise from time to time, of things that should not exist like this, but seem to be persistent enough in our imaginations that it causes us to wonder. Perhaps they are not imaginary at all… but if real, what are they? Are they man, or are they beast? Or, could they be something else entirely, which challenges our every conception of the separation we presume to exist between civilized mankind, and the beasts that haunt the shadows of the wooded hills and hollows? 

Wednesday, November 19, 2014

Positive News of the Week

Lost ‘Happy Little Girl’ Found

Click Here to Learn More

Blind Sled Dog Unstoppable

Click Here to Learn More

11-Year Old Boy, the Real Santa Clause

Click Here to Learn More

Wednesday, November 12, 2014

A Story from the West from Sex, Sorcery, & Spirit by Jason Miller

In Sex, Sorcery, and Spirit, Jason Miller draws upon his training in Eastern and Western mystery schools to produce a frank, comprehensive exploration of sexual sorcery and spirituality. In clear language he will show you how to take your magic to the next level.  Today we start with a story from the east.

Spiritual stories are important. Stories and myths have an ability to convey meaning on multiple levels at once, as well as place sometimes odd beliefs and practices into a useful context within our particular culture and the world at large. Before we delve into the factual history, theory, and practice of sex magic I want to share two stories that illustrate the role and importance of erotic magic. One story is from the East and another one is from the West, and each has had a deep impact on the mystery traditions of its respective hemisphere. (Part 2)

A Story from the West

Chances are that unless you are entirely new to the concept of sex magic, you know that Aleister Crowley practiced it as part of his religious and philosophical system known as Thelema—a Greek word meaning “will and desire.” Crowley was inspired by Francois Rabelais, who wrote about an Abbey of Thelema in his book Gargantua and Pantagruel nearly 400 years before Crowley established his own version of such an abbey in Cefalu, Sicily, in 1920. What fewer people know is that Rabelais’s use of the term was most likely inspired by a chapter within one of the most enigmatic books of Western literature: The Hypnerotomachia Poliphili, which translates as “Polifilo’s Strife of Love in a Dream.”1 This book was printed anonymously in Venice in 1499 and uses a very difficult linguistic style that is a combination of Italian, Greek, and Latin. It is attributed to Francesco Colonna because the first letter of each chapter spells out POLIAM FRATER FRANCISCVS COLVMNA PERAMAVIT, which translates as “Brother Francesco Colonna has dearly loved Polia.”
Most believe that this reveals the author to be a Dominican monk who preached at San Marco Cathedral during the time that the book was published. Some scholars believe that the book was written by a different Colonna who was a Roman Governor at the time, and yet others attribute it to the famous Lorenzo de Medici.

The book recounts the tale of a man named Poliphilo, which can loosely be translated as “lover of all things,” and his search for his true love, Polia, or “all things.” The quest takes him through ancient temples, secret lakes and alcoves, enchanted forests, and mysterious portals. All through the book he marvels and waxes poetic about the beauty he finds not only in the many women and nymphs he meets, but also in the architecture, landscape, and sculptures he encounters. Truly a love of all things. At one point he encounters the Queen Eleuterylida (loosely translated as “free will”), who instructs him to choose between three portals to continue his quest. To lead him to these portals, the queen assigns two nymphs: Logistica (reason or logic) and Thelemia (will or desire). A long journey ensues, during which Logistica offers lots of explanation and advice to Poliphilo, while Thelemia says little by comparison. Eventually they arrive at an impenetrable pass where three brazen portals are carved into the side of the living rock. Each portal is marked with an inscription in Arabic, Hebrew, Greek, and Latin.

 The first portal is marked with the words Gloria Dei in Latin, Theodoxia in Greek, Tif’eret ha-El in Hebrew, and Jal Allah in Arabic. These all translate to “Glory of God.” The three travelers knock on the portal and a shriveled old matron dressed in rags comes out to greet them. The road through this portal is stony and covered in thorns and brambles. Logistica, seeing that Poliphilo was not interested in this portal, tried to encourage him to take it, saying, “This path is not known until the end is reached.” Thelemia, however, advised him, “O Poliphilo, the love of this laborious woman is not yet for you.”

They knock on the second portal, which is marked with the words Gloria Mundi in Latin, Cosmodoxia in Greek, Tif’ret ha-Olam in Hebrew, and Jal Ad-Dinya in Arabic. These all translate to “Glory of the World.” They are again greeted by a matron, but this time she is strong, with powerful arms, and holds a golden sword with a crown and palm branch suspended from it. She and her maiden attendants radiate the strength that is only developed after prevailing in combat and trial. Logistica begins to sing a song in praise of this path: “ O Poliphilo, do not shrink from the manly combat of this place, for when the labour is past, the reward remains.” Her song is so vehement that Poliphilo is ready to walk through this portal and face whatever trial awaits. Thelemia caresses him and gently reminds him, “It seems sensible, Poliphilo my pet, that before you stay here you should at least look at the third portal.”

The third portal is marked with the words Mater Amoris in Latin, Erototrophos in Greek, Gidul ha-Ahava in Hebrew, and Um el-Mujaba in Arabic. The meaning of these is “Mother of Love” or “Nurturer of Love.” Once in the portal they are met by a joyful young woman whose wanton gaze captures the attention of Poliphilo immediately. The path behind her is a voluptuous garden overflowing with abundant beauty, food, drink, and of course nymphs. Logistica warns Poliphilo not to be sucked in by “a feigned and cosmetic beauty, deceitful, insipid, and vain.” She warns that there will be heartbreak and pain and death and all manner of disappointment and poison if he takes this path. Logistica goes on and on like this for some time, but Thelemia simply glances at him and makes a gesture that he should not listen to Logistica. Logistica gets angry, throws down her Lyre, and runs off. Thelemia assures Poliphilo, “This is the place, Poliphilo, where it will surely not be long before you find the thing you love most, the thing that is yours, the one thing in the world which your obstinate heart unceasingly thinks about and hopes for.”

So Poliphilo, led by the coquettish women, passes through this portal, where, after a short rest, he resumes his quest. Eventually he finds Polia, who rebukes him, causing him to die. Polia is then encouraged by the Goddess Venus herself to love Poliphilo, so she returns and kisses him, which returns him to life. She and Poliphilo resolve to devote themselves to love and the works of love. They embrace, Polia disappears, and Poliphilo wakes up from his dream.

This story represents the first use of the term Thelema to indicate a path that represents the personal will, as opposed to the will of an external god as a spiritual path.2 It specifically rejects the idea that one needs to choose between a life of renouncing passion and pleasure to know god, represented by the Theodoxia gate, or a purely material life driven by success, power, and conquest, represented by the Cosmodoxia gate. Instead one can embrace passion and pleasure and eventually come to know Polia—All Things.

These two stories represent a subtle teaching on the philosophy behind sexual magic, and the place it holds in the greater scheme of spirituality. Both stories represent a path that can lead to realization faster than paths of renunciation and asceticism. They also represent paths that can be hazardous: Logistica was not wrong about the dangers of the third gate, and there is a reason that the Buddha was not teaching the Guhyasamāja Tantra widely in India, or even to the 500 Arhats that accompanied him.

Despite the dangers, though, in Indrabhuti the Buddha saw a sovereign who could handle the teaching and really could attain enlightenment in no other way. Thelemia saw the same in Poliphilo. There are many who feel that the old ways of religious asceticism are no longer the most appropriate method of spiritual expression for our planet. Simple materialism has also failed us, and seems to bring us further and further from real fulfillment and realization as a species. The first and second gates have failed. Perhaps it is time to walk through the third.

Jason Miller (Inominandum) has devoted the last 23 years to traveling the globe and studying practical magic in its many forms. He is the author of Protection and Reversal Magick, The Sorcerer's Secrets, and Financial Sorcery. He also runs the Strategic Sorcery Training Course and Strategic Sorcery Blog. He lives with his wife and children in the New Jersey Pine Barrens, where he practices and teaches magic. His popular blog can be found at

Weird News of the Week

Tortoise Swallows Turtle Pendant

Click Here to Learn More

No ‘Robo Voices’ on the Job, NYC Worker Suspended

Click Here to Learn More

White Noise for the Stinky

Click Here to Learn More

Saturday, November 8, 2014

The Alchemy Quiz by Jeannine West

The discovery that your body (not your mind) is listening to you will transform your life. Your mind runs old programs, "defaults" to all that is familiar in your life, even when what’s familiar is pain. The Alchemy of Self Healing will show you how to tap into your body wisdom that craves health and joy.  To get started with understanding your relationship to your body we’ve shared an excerpt from Chapter 1: The Alchemy Quiz

The goal of life is to make your heartbeat match the beat of the universe, to match your nature with Nature.
—Joseph Campbell

Everything is held together with stories. That is all that is holding us together, stories and compassion.
—Barry Lopez

The question to ask yourself is whose stories are holding you together? Did you choose those stories or are they your ancestors’ stories, an inheritance by default? Are they your childhood shame stories, your “I am less than” stories, your “otherness” stories? If your answer is “I don’t know,” the truth is this: Part of you does know. There may be resistance to knowing, and in Cranial Alchemy work we honor resistance. But let me repeat: Part of you knows. And that awareness can lead to relief when you realize that, cellularly at least, you actually do know it all.

The Cranial Alchemy process offers keys to keep you from being triggered and signposts for tracking the changes you yearn for in your life, whether those changes are physical, metaphysical, or metaphorical.

Simply by entertaining the idea that a part of you, in each moment, knows what you need can be a powerful first step. Next time you catch yourself saying “I don’t know,” I encourage you to add “right now.” That’s a truer statement.

The Alchemy Quiz: Rate Your Relationship with Your Body

Suffering is optional.

Transforming old, negative stories lodged inside is the key to bridging the disconnection between your body and your mind. Creating that bridge will enable you to create your life, business, and relationship in ways you might only imagine for now.

Ask yourself eight questions to help you track how integrated you are with your body at the moment. Your body is instant messaging you all the time!

1.                  What part of your body do you love without reservation?
2.                  How long did it just take you to answer question number one?
3.                  Which of the following best describes how that loved body part feels?
A) Flowing like a waterfall, B) glistening like sap on a tree, C) smooth as a rock, D) sparkling like a crystal, E) other, please write it in.
4.                   Now, what body part frustrates you most?
5.                  How long did that question take to answer compared to question one?
6.                  If you could have a conversation with the part you’re frustrated with to explain your feelings, what would the conversation sound like? Give a voice to that part and flesh it out (excuse the pun) with as much detail as possible. Does it have an accent? (One unforgettable example: a workshop client’s neck had a French cartoon voice.) Does it have a lot to say or very little? Give yourself three to five minutes and see what comes up for you, if anything.
Which of the following fit? A) A loud argument, B) a tearful monologue, C) it’s lost in translation, D) a gentle whispered hello, how’s it going in there conversation, E) I can’t do this.
7.                  My daily level of stress is: A) Off-the-charts high, B) medium, C) low, D) stress? What stress?
8.                  If my spine was an animal, I imagine it would be: A) A quick, gliding fish, B) a buzzing bee, C) a fossilized turtle, D) an octopus, E) other, please describe.

Warning! My tally system is as non-linear as I could create it. The value of this quiz is not in the tallied number but truly in your experience of the inquiry.

Tally as follows:

1.                  Ten points for being able to identify a body part you love without any “buts.” Deduct five points if you chose your heart. There’s a chance this is a cop out. Answering “heart” can come from social conditioning, a safe answer that might not allow a more authentic and unique truth to bubble up. You’ll know when you re-take the quiz in 30 days. At that point, if “heart” is your true answer, you’ll get your five points back.
2.                  If you answered question one right away, 10 points. Less than a minute, five points. Up to five minutes and you’re still not coming up with a part you love, zero points. (But all that will change after you’ve read this book.)
3.                  If you were able to easily give a description to question three, give yourself 40 points. If this was challenging, great. No points, but we’ll work on that.
4.                  Notice whether you jump to an internal part or an external part. Either way, add five points. The practice of noticing can be healing.
5.                  Ten points if it took you a long time to answer this (three to five minutes), zero if you answered right away, and five points if you had to think for a minute.
6.                  Ten points if you didn’t draw a blank.
7.                  Pretty much everyone taking this quiz is A or B. Five points for either answer. Eight points for C. If you answered D, you get 10 points for irony. Employing your sense of humor while taking a quiz is both healthy and creative.
8.                  Ten points for any answer and for gifting your spine with imagery. And if you were a fossilized turtle spine, there is a self-help exercise for that in Chapter 6.

80 points or over—The Fluid Alchemist
More than most people, you are in touch with your body, your creativity, and your ability to create. Cranial Alchemy can help you refine the tools you already have and will deepen your connection to the metaphorical, unseen support that surrounds you. You’ll enjoy accessing your internal Direction of Ease so you can create your life, health, and relationships in a powerful and juicy way.

40–80 points—The Searcher
You’ve done some inner work but have either a lack of internal focus or a scattered focus in terms of how you “show up” for yourself and your projects and maybe what you believe is possible in your life. You could use some reliable new tools for whatever transformation you desire. Realizing that you have a treasure trove to search inside yourself is key. Pay close attention to the metaphorical level discussions. Be certain to give extra attention to those exercises that seem most foreign to you.

Under 40—The Inner Apprentice
Work with the exercises in this book and watch yourself grow deep connective roots to the natural world, as well as gain the knowledge to shift perspective and calm your nervous system so you can reach your goals!

Jeannine Wiest is an advanced certified craniosacral therapist, Reiki master, and holistic coach in Los Angeles, California. She has danced on Broadway, dissected a human cadaver, and has clients ranging from corporate escapees to Oscar winners, from billionaires to chronically ill children in Bali.
Wiest received a BFA from Purchase College and holds craniosacral certification from The Upledger Institute, where she has been a longtime teaching assistant.
Wiest is a leading expert in combining craniosacral therapy concepts and creative principles. Her mission is to open people’s eyes to the significance of having a nature-based and metaphorical relationship with one’s own body.

Thursday, November 6, 2014

Positive News of the Week

Dog Allergic to Human's, Sniffles No More

Click Here to Learn More

Tom Hanks New Friend Mr. Ferrari

Click Here to Learn More

Photographs for the Blind

Click Here to Learn More

Wednesday, November 5, 2014

A Story from the East from Sex, Sorcery & Spirit by Jason Miller

In Sex, Sorcery, and Spirit, Jason Miller draws upon his training in Eastern and Western mystery schools to produce a frank, comprehensive exploration of sexual sorcery and spirituality. In clear language he will show you how to take your magic to the next level.  Today we start with a story from the east.

Spiritual stories are important. Stories and myths have an ability to convey meaning on multiple levels at once, as well as place sometimes odd beliefs and practices into a useful context within our particular culture and the world at large. Before we delve into the factual history, theory, and practice of sex magic I want to share two stories that illustrate the role and importance of erotic magic. One story is from the East and another one is from the West, and each has had a deep impact on the mystery traditions of its respective hemisphere. (Look for the story from the West to follow next week)

A Story from the East
The Guhyasamāja is one of the earliest tantras in existence. Dating from the 3rd or 4th century and attributed to the Siddha Asanga, this text is one of the first in Buddhist Literature to extol the virtues of sensory pleasure as a path to enlightenment. The story of how the teaching came into existence is a curious one that involved a Buddha and a King...

It is said that King Indrabhuti, ruler of the country of Uddhiyana in what is now Afghanistan, observed a strange phenomena every night and every morning: a flock of yellow birds that travelled north into the Himalayas at night, and south back to India every morning. The king consulted his ministers on the odd pattern the birds were taking, and they informed him that they were not birds at all, but the Buddha and 500 Arhats all dressed in yellow robes. They would fly to Mt. Kailash in the evening to practice meditation in the solitude of the holy mountain, and fly back to Varanasi in the morning in order to teach the Dharma.

The king, being impressed by this, decided to invite the Buddha to teach in his kingdom. The next day he arranged a massive Puja with heaps of offerings and hundreds of prayers. The Buddha appeared along with his retinue of 500 yellow-robed Arhats. The Buddha then began to teach on what most of us think of as Buddhism: the need for renunciation, abstaining from intoxicants, the benefits of meditation, and of course the value of monastic celibacy.

After a few days of this manner of teaching, King Indrabhuti protested that it was all well and good to renounce the world and become a monk, but that he could not possibly do it. He was responsible for the well-being of his kingdom, the raising of his many children, and of course the happiness of the queen, whom we assume would be upset if the king were to suddenly abandon sex with her. The king asked if there was not another way to attain enlightenment, one that did not abandon sensory enjoyment.

The Buddha smiled at this request and transformed himself into the glorious Guhyasamāja, a being of many arms and heads who sat on a lotus seat in sexual union with a woman who also had many arms and heads. They were in turn surrounded by a mandala of other beings doing the same. Because they were very pure monks, the 500 Arhats who attended the Buddha, as well as all the others in the palace, fainted, which explains why the events are not recalled in the Sutras. The Buddha then taught the king the method of secret conduct which involves using passions that are ordinarily thought of as poisons and alchemically transforming them into the basis of enlightenment itself.

The king and his wife practiced the Guhyasamāja Tantra and attained enlightenment in their own lifetime, a difficult if not impossible task with the Sutric teachings. The king taught the tantric method to all his subjects, who also became fully enlightened, thus depopulating the country of Uddhiyana. Before the inhabitants of the kingdom became beings of light, however, the king write down the tantra and concealed it in a stupa. A sea formed around the stupa and became filled with Nagas (serpent people) who also became enlightened through the method of the tantra. A thousand years later the great Mahasiddha Nagarjuna came across this sea and was allowed by the Nagas to open the stupa and take the text back with him to India.

This story is mirrored very closely in the Kalachakra Tantra. Here it was at the request of King Suchandra, who was from the kingdom of Shambhala, and the Buddha taught it to him as a way of attaining enlightenment that did not require him abandoning his 50 wives! The king took it back to Shambhala (the famous hidden kingdom that has fascinated both East and West, inspiring the stories of Shangri-La from James Hilton’s Lost Horizon, as well as being the location of Madame Blavatsky’s Great White Lodge in her theosophical teachings). The Kalachakra Tantra contains prophesies about the Kingdom of Shambhala: it says the kingdom will come back into phase with our reality sometime around 2424 ad and lead a huge army to vanquish evil forces and usher in a new Golden Age of humanity.

Whatever the merits of such prophesies, it is amusing to wonder if the thousands of people to whom the Dalai Lama gives the Kalachakra initiation each year, who walk away with six-session Guru Yoga prayers, ever dig deep enough to know that, at its core, it is a bedroom practice.

The point of this story, in whichever version you hear it, is to convey a spiritual truth. In this case the takeaway, in my opinion, should be that there is an outer teaching and an inner teaching, which sometimes contradict each other, but which ultimately lead to the same state. The outer teachings tend to be outer teachings because they are easier to understand, can be worked by most people, and are safer than the inner teachings. The inner teachings are meant for special people, thus in both the Guhyasamāja and Kalachakra versions, the person receiving the teaching is a king. In the inner teaching, sex and the other passions that might ordinarily lead one into further materialistic grasping and suffering can be applied through Ghuyacharya, secret conduct, and become a medicine precisely for those things.

The practitioners of the outer teachings will deny the efficacy of this approach. Some are not even aware of its existence. That is okay, and perhaps as it should be. But as monasticism and renunciation seem to be becoming less and less attractive in both the East and the West, some feel that it is time for the inner teachings to become more widespread and lead to a new definition of what spirituality actually entails.

Jason Miller (Inominandum) has devoted the last 23 years to traveling the globe and studying practical magic in its many forms. He is the author of Protection and Reversal Magick, The Sorcerer's Secrets, and Financial Sorcery. He also runs the Strategic Sorcery Training Course and Strategic Sorcery Blog. He lives with his wife and children in the New Jersey Pine Barrens, where he practices and teaches magic. His popular blog can be found at

Related Posts Plugin for WordPress, Blogger...