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There are a great many magickal traditions practiced today and they all share several common elements. The primary element of a magickal tradition is the importance of spiritual growth and development. From that point all else follows and nothing can be achieved without it. Magick is a process whereby we may direct the world with our will to manifest whatever we wish for. Research in quantum physics shows that we may directly influence the world we live in through our thoughts and beliefs. Magick embodies this principle and helps us to realize it so that we may use our will to re-create the world around us.

Magick is predicated upon the belief that the universe will respond to our wishes if we know how to express those wishes clearly and direct them consciously so that they may be made manifest unhindered by inner conflict. Inner conflict, poor understanding and negative ways of thinking inhibit us from successfully attaining whatever we may want in life. So magickal traditions are disciplines designed to help us resolve our inner conflicts, to better understand the nature of reality and to train our minds to think in positive terms free of any negative thoughts.

Sages throughout the ages have understood the power of our will when guided by spiritual principles and have taught that the world we experience is one of our own making. Now quantum physics is leading us in the same direction.

Quantum physics holds forth the promise of a convergence between science and mysticism. Quantum physics provides a rational foundation to explain how magick works. One result of our exploration of quantum physics has been to suggest that there may be concrete evidence for the existence of parallel universes or multi-dimensional worlds. I myself have no doubt regarding the existence of parallel universes or multi-dimensional worlds; they are a fundamental part of what makes magick practical or functional.

Regardless of a belief or a disbelief in a creator or primary deity, I believe our worlds and our universes are living beings with the properties of awareness, consciousness, intellect, feeling, compassion, etc… On another level our worlds and universes also appear to be created artifacts which we have made for the purpose of fulfilling all of our needs and desires.

Quantum physicists have discovered that the quantum foam responds to our thoughts and beliefs and can be channeled to produce results that reflect our expectations. In this manner the worlds we create may be changed from moment to moment by our will which would be the mechanical explanation for how all magick works.

Our invocations, rituals, tools and so forth are just different ways of recognizing the complexity of the mechanics of creation and reducing that complexity to something more personal and manageable. For instance, we may have a thought form which we call a psychic shield which is the result of our having understood the principle of interference. We take our understanding and make it into a thought form so that we do not have to retrace the entire path that leads to the understanding every time we wish to employ the concept. The thought form embodies the concept in our intellect and makes it more accessible to our heart.

To create a magickal tool we may then charge an object such as a crystal or pyramid or talisman with the thought form of a psychic shield so that the presence and usefulness of our psychic shield are always there even when we may turn our attention aside and forget to maintain the thought form of a psychic shield in our consciousness.

The tool works because we given it our power; we have imbued it with our energy in the form of a psychic shield. We may externalize the source of the power and say it comes from one deity or another or some elemental or spiritual being, but why bother to employ a power other than our own?

I believe these supernatural beings exist because they embody very large complex patterns that are fundamental to the way the universe is organized; they must be living beings because it takes a conscious will to keep the processes which contribute to the creation of our worlds working smoothly and consistently. But I also believe that we may come to understand these complex patterns for ourselves and we will then no longer require the assistance of any power or force which might be regarded as external to ourselves to work our magick.

Our magickal traditions provide a path to achieve our spiritual development so that we may clear ourselves of conflicting beliefs, ideas and desires all of which make it harder for our world to understand what we want and deliver it. Our magickal traditions incorporate concepts of morality or justice because the only way our universes will work to provide what we want is if everyone has an equal opportunity to receive what they need. We have parallel universes and multi-dimensional worlds because in this manner everyone can experience whatever they uniquely require even if those requirements are in conflict with someone else’s. Wherever two persons’ requirements exist which exclude one another a universe is created for each person to fulfill each person’s need in which the other person’s need has been excluded. This allows each person’s need to be fulfilled and neither person is entirely denied.

The magick practitioner must have a thought form that embodies this principle to be successful. A typical symbol of this thought form is a scale where the measure of each need may be made equally. The magick practitioner knows that they must sacrifice a dimension of themselves to the party with whom they are in conflict, such that in the fulfillment of the need of the other person the magick practitioner must exist in that world unfulfilled, knowing that in their own world the fulfillment of the magick practitioner’s will is then made manifest.

The magick practitioner must have a means of disengaging from the state of their sacrificed self so that any complaint that part of them may make in regard to this bargain is cut off. This is the purpose of an athame, a magick practitioner’s spiritual blade, to sever from oneself that part which is sacrificed so that no attachment remains to an unfulfilled state. Such an attachment would create inner conflict that would sabotage the magick practitioner’s will.

One basic principle of magickal traditions is that we must give in order to receive. That which we must give is always something of ourselves. We may externalize the sacrifices we make and choose to ritualize our sacrifices but ultimately anything we give comes from us and we must give of ourselves feely and completely so deeply that we sacrifice entire lives which were once ours in the process. This only becomes possible when we understand we are each infinite beings and we have as many lives at our disposal as we may need so that we may sacrifice them as required to pursue our spiritual growth and develop the clarity of our will.

Each of the lives we sacrifice is given to another person to do with as they will. These shadows of ourselves which are freely given to everyone free us from conflicts with anyone we may meet. Our sacrificed shadows obey the will of the persons to whom they are given in the context of those persons’ worlds. We are then free to pursue our own will in our own world.

It is important for the magick practitioner to remain clearly focused in regard to their identity as a light being in their own world. If they accidentally identify with one of their shadow beings they must then free themselves from subjugation to some other person’s will leaving a shadow of themselves in their place and return to their own world in which they are the light from which all other parts of themselves shine forth. The symbol of the sun represents the consciousness required to achieve this focused self awareness.

In this manner many symbols and tools may be used to objectify arcane principles and personal properties so that the magick practitioner will have at their disposal whatever they may need to accomplish their will. As the magick practitioner progresses upon their spiritual path the symbols and tools employed become internalized and function smoothly without further need to rely on anything external to the magick practitioner. The world of the magick practitioner is then re-created as a place of abundance in which the will of the magick practitioner is consistently made manifest.

BIO: Fledgling author Greg Gourdian has worked with the general public as a psychic reader for a little over four years from 1981 to 1986. Much of his written work is channeled, although he will admit that he has no idea who many of the sources for his channeled work may be. He has many strange tales to tell regarding his spiritual journey and he attempts to tell his tales in a humorous or entertaining manner. While not an accredited teacher, Greg has taught classes in psychology, sociology, metaphysics and parapsychology.

Visit Greg’s blog at http://tangledintime.blogspot.com/

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Too often we may find ourselves confronted by the plights of a homeless person and shrink away with a silent prayer that they will not approach us or bother us for money. We shirk our responsibilities to these people daily. But we are part of a world which has created and maintains a large homeless population and we have some obligations to share our good fortune with them, even if it is only to smile and greet them warmly and share a kind word with them.

A kind word and our acceptance and appreciation for who these people are may often be of far more value to a homeless person than the dollar or two we might give them or our cast off clothes. Instead we shun the homeless, we attempt to ignore their presence among us, and in this way we degrade them and devalue them making them less than ourselves in our own eyes. But truly we are all equals on earth; our accomplishments and wealth do not make us better than anyone else. The regard we give to those of wealth and power is a reflection of our own avarice, we wish we ourselves could be that powerful or wealthy and we idolize those that achieve that level of success because we want to achieve as much for ourselves.

Also, the winners get the best publicity and have the most influence on our cultural values, so they make sure that they are perceived in the best possible light and that the competitive streak which got them to the top is worshipped as a great virtue.

But that competitive spirit can go too far. It can rend our society with its values as it drives the division between the wealthiest and poorest people ever deeper. More and more of our wealth is flowing into fewer hands which is driving the middle class deeper into poverty. So what is accepted as a virtue, a strong competitive nature, may not be virtuous.

One other reason we accept the notion of a strong competitive nature as being virtuous is because it is the bread winners of our families who support us and whom we personally venerate for their success and their ability to care for us and to give us our comforts.

What would be the consequence of failing to have a competitive streak?

If we were to look into another person’s eyes and see their need to succeed and step aside because we are not so driven as they are because we hate to win and to make some other person lose then we may naturally migrate to the bottom ranks of society and accept marginal lifestyles that at best may be barely subsistent and at worst can make us homeless. Why should we characterize people like this as bad people if they do not have the spirit to compete? Such meek people often feel as if they are hurting others when they compete with them; they feel that they are taking food from someone else. In consequence the meek may care less for themselves than for others around them to whom they defer their own needs.

This meek quality seems to me to be a virtue. To feel for others so deeply that you would automatically sacrifice yourself at every turn for their benefit no matter how this will affect you seems to me to be a noble character trait. Too many of the homeless are like this, souls rich in kindness and humility that cannot bear the cutthroat atmosphere of our economic world and decline to participate, not out of laziness or moral turpitude, but out of generosity and an inherent will to put other people’s needs ahead of their own.

These people should be our heroes.

We should learn from this example and embrace this ostracized population and take them into our homes and care for them. Instead we characterize them in ways which frighten us and make us more inclined to shun them. The homeless see the world through vastly different eyes than our own and we fear contamination from them. We fear what would happen to us if we shared their world view and understood them. So we distance ourselves from them at every opportunity rather than embrace them.

This is a great injustice to these kind people. Certainly, some among the homeless do not share these virtues and may have unpleasant character traits such as being substance dependent or thieves, but we allow our perception of those among the homeless who may have such unpleasant character traits to color our perceptions of the homeless so that we characterize the general homeless population as being a dangerous group of people whom we must avoid. But those who hide among the homeless to enable themselves to do harm to themselves or to others are not representative of the larger group of homeless people. Many of this class of people who appear to be homeless only camouflage themselves among the homeless and have homes to return to at night. These predatory types who adopt the coloration of being homeless to engage us for their own benefit by panhandling or robbing are only a minority and are often not homeless themselves but only use the disguise of being homeless to their advantage. We should not characterize homeless people as a group with the negative character traits of a minority of that group. We should not shirk our social responsibilities and shun our homeless neighbors out of fear and misunderstanding; we should instead open our hearts to them and show them our love and acceptance.

We often may characterize homeless people as insane or psychotic or schizophrenic, but even in this regard, those with true and serious mental disorders are a minority. What appears so irrational to us is their failure to compete in our society. This is the thing we actually fear the most about homeless people for we are conditioned to compete and to trample and defeat our competition. It seems scary and unnatural to us to see someone who fails to exhibit a strong competitive nature.

One consequence of being homeless is that homeless people often do not have many good opportunities to communicate with people who have stable lives in good homes. They may gravitate deeper into that marginalized portion of society where people are more like them and may share their world view. Consequently they learn to communicate in ways which are poorly understood by people outside of homeless populations. Within groups of homeless people communication skills often break down or evolve into forms that frighten us because we may be unable to understand what a homeless person is trying to say to us. This often causes us to perceive homeless people as being crazy when they are not. Some homeless people may be genuinely crazy but even those homeless people who have adopted the habit of talking to themselves or to people who are not visible to us are not necessarily crazy. Many homeless people who exhibit these behaviors may only be very lonely or may be gifted with a psychic perception that allows them to talk to spirits whom no one else may see. We may perceive these people to be lunatics, but this is because we are afraid to risk understanding them for we fear we may be contaminated by their beliefs. We do not wish to risk becoming like them.

Once upon a time there were more roles in our society for such meek people. They were our home servants, sweeps, gardeners and so forth. Such people were employed by the middle class in large numbers and they lived among us, perhaps not always as equals, but as friends and helpers. But as economic pressures drove more competitive people to take those jobs once held in low regard, and as those same economic pressures made domestic help unaffordable to more and more of the middle class those roles that once were open to people of a less competitive spirit have gradually disappeared and left fewer opportunities for meek people to find a worthwhile role among us.

Consequently, there are more homeless people among us and we face a dilemma. So long as we allow these people to remain marginalized we create an environment within which criminal elements may hide and among which those in need of urgent medical care may die neglected. We make our own world shabbier and more dangerous and our own spirits more filled with guilt, grief and anger by our choices to neglect and ostracize those people among us whose economic fortunes are less than our own.

We owe it to ourselves, to our world and most especially to the homeless people among us to do better for them, even if all we have to give them is a friendly greeting and our warm words.

And somehow, I suspect there is far more that we may give them than our encouragement or a bowl of soup. So do not let your fear of homeless people stifle the humanity in your soul. Open your heart and find something more to give them than your discourtesy or neglect. Not only will you make another person’s day much brighter, but you will feel a satisfying sense of joy and wellbeing in response to all you give to those around you who most need whatever you may have to offer them.

BIO: Fledgling author Greg Gourdian has worked with the general public as a psychic reader for a little over four years from 1981 to 1986. Much of his written work is channeled, although he will admit that he has no idea who many of the sources for his channeled work may be. He has many strange tales to tell regarding his spiritual journey and he attempts to tell his tales in a humorous or entertaining manner. While not an accredited teacher, Greg has taught classes in psychology, sociology, metaphysics and parapsychology.

Visit Greg’s blog at http://tangledintime.blogspot.com/

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Perhaps one of the more difficult challenges we may face as we develop our spiritual awareness and our psychic abilities is that of being tested by unbelievers.

There are many people who are out to ‘prove’ that psychic abilities do not exist; or, if they concede they may exist, then they wish to test to see how accurate or effective a particular individual’s psychic abilities may be. I have met psychics whose abilities appear to be genuine and reliable so I have no doubt as to the existence of psychic abilities. However, I may sometimes doubt my own abilities, and this self-doubt is an open door that those who are seeking to ‘debunk’ psychics may enter.

It is necessary to harbor some self-doubt, without self-doubt ego develops to the point where lessons in humility and powerlessness may emerge. None of us care to be humiliated or have our abilities fail us when put to a test. However, if we become too full of pride in our abilities then we may need an experience that sets us in our proper place.

Those of us so gifted that their talents are nearly miraculous in nature should never need to worry about being tested. Anyone in that state of being has mastered the faults of their ego which might draw the sort of person who wishes to challenge them. Or, if a challenging person does appear, then the truly gifted psychic may easily deflect that person without having to prove anything.

However, those of us who are developing their fledgling abilities are quite vulnerable to the sort of testing which is almost a sort of sport for those inclined to test our psychic abilities.

What is the underlying need for which some people are motivated to test psychics’ abilities?

One motivation is ego; the testing person aggrandizes themselves by proving the tested person is able to fail their tests. But there is a poor logic here, the ability to fail a test can be applied in any situation. Failing a test is not proof in and of itself that the party tested does not have the ability the test is alleged to measure. At best, failing a test only demonstrates that the person tested is not 100% reliable, which is quite different from having no ability at all.

Another motivation may be insecurity; many people want to believe that no one can have psychic abilities because then their secrets might be an open book should they encounter someone particularly gifted at reading the hearts and minds of other people. They want to reinforce their choice to believe that psychic abilities do not exist in order to feel assured that their thoughts and feelings are their private business and cannot be known to anyone else except when and how they chose to communicate them.

Hope may be a motivation as well. The tester may hope to find someone with genuine psychic abilities in order to learn from someone who demonstrably proves their abilities to the tester’s satisfaction.

So hope, fear and ego are key motivational factors which may result in a person testing the psychic abilities of others.

With regard to hope, the tester will find what they seek when it is best for them to do so. Tested parties may all fail, regardless of their genuine abilities if it is in the best interest of either the tester or the tested party for them to fail.

With regard to fear, the tester may be unprepared to have their tests fail. They may be too overwhelmed by the reality of psychic abilities, both because it changes a fundamental part of their chosen belief system, and because their fear will increase when faced with someone who can see into their heart and mind. One spiritual principle of psychic development is that we must never introduce radical change in the world view of a person unprepared to accept it. This is the psychic equivalent of rape. No one truly gifted will do this under any circumstance.

With regard to ego the case is much the same as with fear. The ego always fears for itself. But also, with regard to ego, we cannot put another person ‘in their place’ in regard to that person’s ego without engaging our own ego in a manner that is self-destructive. That is a one-upmanship game that feeds our egos and makes our spiritual journey more difficult.

We may all fail tests of our psychic abilities from time to time through no fault of our own. These failures do not mean we lack psychic abilities, or that our psychic abilities are particularly lame, it only means that the circumstances in which our gifts arise were not ideal for the test in question. If we appear to have failed a test then we have acted in balance with spirit, for in the greater scheme of things spirit has given us our failure as a lesson to ourselves and as a kindness to the person who tests us.

We know in our hearts our own accomplishments in regard to our spiritual journeys and our psychic development. We should never allow ephemeral events to place us in a position of defense of our abilities or in hostile opposition to another person’s world view. Let us be grateful for our gifts, however small or infrequently they may appear in our lives, and accept our lessons with grace, humility, and the determination to learn and to grow from all that spirit has given us.

Fledgling author Greg Gourdian has worked with the general public as a psychic reader for a little over four years from 1981 to 1986. Much of his written work is channeled, although he will admit that he has no idea who many of the sources for his channeled work may be. He has many strange tales to tell regarding his spiritual journey and he attempts to tell his tales in a humorous or entertaining manner. While not an accredited teacher, Greg has taught classes in psychology, sociology, metaphysics and paranormal phenomena.

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