Sensing the shidak can be difficult, because you’re surrounded by them. If you go from place to place you can feel the difference, and if you really pay attention you can feel the boundaries, but it’s hard to sense when you’re in them. Think of it like a room, unless there is a noticeable draft or temperature outside of an acceptable range it can be hard to feel the air movement and temperature in the room, especially after you’ve been in the room for a while. You have to really stop to notice it. The shidak can be the same way, so one of the most important things to sensing them is stillness, of the body and mind.
Shidak are bigger than we are, and I’d say they’re slower in a lot of ways, so you really need to stop to sense them, unless you’re used to that particular one, or have gotten good are reading their flows. If you want to sense them just sit down, relax your mind, pick a spot on the ground in front of you and stare at it. Think about that spot, and if you find your mind wanders (and it will) focus on the spot again. When you’ve stilled yourself, then you can try to reach out and sense them, and communicate with them. If you have trouble communicating or sensing them try sitting in a Wildspace or in an “unusual” area, by an old or odd tree, in a spot where the grass is all shorter, whatever. This might be where they anchor themselves (a Well) and that’s an easier spot to communicate with them, they’re a bit more present there.
I find shidak, especially initially, take more work to receive communication from, because of this still, slow nature. So don’t be discouraged if it takes a while to get talking with them, just be willing to sit and be there for a while. Also just because you’re not receiving communication doesn’t mean they aren’t trying to communicate, or are unappreciative of what you’re doing.
Now I’ve mentioned the anchor spots before, where the shidak is more present, I was taught to call these Wells, but to make the leap of association I’d say it’s fair to call them chakras or energy centres.
Let’s take this a bit farther down the rabbit hole.
Think of the human body, your body is surrounded by your energy, your energy body and your aura. Within that it is focused and centralized in several spots, the energy centres. Along with having their own functions the energy centres are the anchor points between the subtle body and the solid body, they’re the bridging point between our flesh and our spirit.
When you work with shidak for a long time you might realize that their Wells have the same function. A shidak may have one or several primary centres (depending on size and activity), and a myriad of minor centres, just like a person. A person has a central column of six centres (disagree if you want, not the point here) but only one or two of them is their primary most active centre, then there are more minor centres at joints, and even smaller ones elsewhere. Shidak have the same. Their Wells can work differently too. I don’t think there is a standardized set, but that shidak may have different elements or focuses in different areas. One Well might really connect you on a spiritual level or even work as a place where the distinction between Subtle and Solid is weaker, while another may invigorate and refresh you. When you find a Well, be open to what comes with it, and you can start to map out the different aspect of the shidak.
Also like a person the shidak has more than just the drops, the Wells, the energy centres, but they have channels that move between them. If you can find a Well you can usually trace off a channel or few from it, but more importantly for working with the shidak if you can’t find a Well but find a channel you can follow it to the source. We all sense things differently, but I’ve found it’s helpful when trying to trace a flow to have my arms slightly extended to the sides, and slowly swivel my body back and forth. Like trying to feel a temperature difference, the slow movement through space, and the contrast between the two hands will help you more easily feel where the flow is. Once you can figure out where it is going you can follow it.
In a more natural setting it’s not uncommon to see an elephant path (the random path everyone walks through and thus the grass is beaten down) that follows the channels. I don’t know if people unconsciously follow the channels, or perhaps people moving over the space in the same route for a while redirects or burns a channel, but I’ve found it’s a safe bet to start with an elephant path when tracing a flow.
If you’re really methodical you could map out the major energy system of a shidak, it has little practical value, but is interesting to work with.
The reason I mention the Wells and flows is for a few reasons. First off, I have a thing for energy body structures and like studying them, and this is an interesting offshoot. Flows help you find the Wells, and from a Well you can find flows to other Wells, giving you a sense of where and how to work with and access a shidak. Disruptions as the Wells and flows distrupt the shidak. Though they’re less physically oriented than a sadak, they’re still tied to the land. So if it’s your property, knowing the Wells will let you make better choices for you and the shidak in how you manage the space. If it’s a public shidak, knowing the flows and wells will help you engage and even heal the shidak. If it feels weak or sick, you can follow the flows and see if something has been put in the way or is disrupting the energy for them.
Tumbling farther down the hole, past the weird cat, shidak do and can get sick or injured and even die. There are more causes than just disruptions though, I’ve encountered shidak that seemed sick, and it was just because their land was so polluted that it was making them sick (or at least that was the external cause or symptom, it could have been a deeper issue). I met another shidak that (major woogity moment) more or less said it had been in the same spot for centuries and its Wells were weakening, that it was essentially dying of old age. After a few years it “died,” the shidak was gone, the Wells were gone, and the place was dead. The grass didn’t grow much, the trees weren’t healthy, and the ground itself started rapidly giving away (it was a cliff shidak). After another two years the vitality returned, a few of the Wells were back, and a few new ones where present, the ground and plants returned to normal. Yet when I went to communicate with the shidak, I found one, but it wasn’t the initial one I had built a relationship, but another.
It is as if shidak are mortal like we are, but on a longer/larger scale, and after a time their soul departs and another takes up the land. I don’t know if shidak only “incarnate” as shidak, but I suspect that there isn’t an essential soul type for shidak, so a person could die and end up as a place, or vice versa.
I’m going to finish off my local spirit series with that note. I feel I’m moving away from concrete and practical, and into the abstract and bizarre. While abstract and bizarre are great I’d rather leave it here, let people think on it, work with it, agree or disagree, and if need be I can return to the topic later with greater depth. I wanted to open up the topic and get people thinking, and from the feedback it seems as if I’ve got the mental ball rolling.
So I’ve talked about what local spirits are, and why to work with them, now it’s time to talk about how to work with them. Like the last post this one isn’t as Buddhist focused, stuff will be drawn from a variety of places. Also even though I made the case about how the classes explained in the first post aren’t shidak or sadak, the techniques in this post can be used to work with most of these groups too.
First and foremost in how to work with a shidak I would recommend offerings. This is a very Buddhist approach, but it’s a good way to start for a few reasons. If the shidak hasn’t been engaged, or engaged in a long time it’s a simple peaceful way to get the ball rolling, you’re not asking for anything, you’re not doing anything, you’re just giving them something to show you acknowledge them though. Also as hinted at last post not all shidak are very active. Do you work in an office surrounded by people actually stupider than you? By the end of the day you might feel a bit dumb from engaging them at their level. Likewise if there isn’t someone spiritually engaging a shidak, or hasn’t been for a while, they can be inactive, almost like they’re asleep or just half paying attention. Offerings help build the connection with them, but also start giving them a source of outside energy to help begin waking them up.
While the shidak exists everywhere in the area, you shouldn’t just leave the offerings wherever, you should find or make a special place to them. Is there an area that feels different, or looks different? A tree that is older or oddly shaped? A place where flowers grow randomly? If so start with that place. Shidak tend to anchor themselves in a few places, and those areas have a greater connection, usually they look or feel different. (If the shidak has been inactive, you might not be able to sense that spot, and that’s fine, pick a place to work with, and as the shidak becomes more active you can find a better spot to work with.)
If you’re dealing with the shidak your house is on you have a few more options. (This specifically applies to people living in a place that they have control over their property, so not so much people in apartments, though you can tweak it.) If so it is great to make a Wildspace for the shidak, this is an area of your property that you don’t touch. You don’t mow the lawn there, you don’t trim the branches or bushes there, you don’t do anything but let it be. While there are ways to work with the shidak, it’s nice for them to have a spot that is untouched as much as possible. For me the far south corner of my backyard is such an area, and even though it’s only a few square feet you can feel a difference by it. This becomes a great place to leave offerings and work with the shidak. If you live in an apartment you can make a potted Wildspace, taking soil and grass/plants from the area, and then planting them in a pot. I wouldn’t say it’s as effective, but it could still give them an easier purchase on that area.
In terms of offerings I’m often boggled by what some people suggest. I’ve seen so many people say things like “I just pick some flowers, and give them to the local spirit.” What? Remember the shidak pervades the place and all the living creatures in it, including the plants. What you’re saying is “Here, I know you spent time and energy growing and expressing yourself through these plants, let me rip them up and give them to you.” It’s almost like giving a person an offering of their own toenail clippings.
Another offering I don’t get is using local honey. I ranted about it on twitter, and Catherine Mason took my phrase and made me an awesome image.
Again, the bees and the plants are part of the shidak, you’re just returning its own creation to itself. (Also, I still laugh at that image, even though it’s been like two weeks)
What should you offer then? Non-local foods, water, tea, incense. If you’re offering food pick something that won’t be dangerous to animals if and when they eat it, and they will, but don’t worry, they’re part of the shidak, so when they eat the offerings it is still supporting the shidak. So no chocolate muffins, but give bread or cake, that’s fine. Water and tea are great and common offerings. Incense works well.
Some people say you shouldn’t leave anything not biodegradable or that the spirit “can’t use.” I’m torn on this, because some people leave polished stones and what not as offerings, and people complain the shidak can’t use those…as if the offerings of food, gems, and incense to statues are actually being “used” by them in a conventional sense. While I haven’t felt a need to leave a precious stone as an offering for a shidak, I don’t see anything wrong with it.
So how do you make the offering? Just take whatever you have to the Wildspace or the place you identified previously. If weather and environment permit actually sit down with the offering so you’re touching the ground more fully. Place your palm on the ground and reach out and down a bit, introduce yourself, even if you’re worked with the shidak you’re just letting them know who you are and that you’re present. Like when you walk into a family member’s house you still yell who it is, or to the person so they know you’re there. Call to them, either out loud or through the connection of the ground, I usually tap the ground lightly as if to more localize their awareness. Then lay out the offerings, place the food, pour the water, light the incense, whatever. Just talk to them, it doesn’t have to be flowery or formal. “Hi, I’ve brought you some water and incense. Take from it what you will.” My offerings are usually double-sided, so pour your energy into the offerings as you give them.
After giving the offering take a moment to sit silently, let your mind drift and relax, and see if the shidak has any response. In my experience most shidak communicate through mindtouches rather than words. So sensory input, real or imagined, images and urges. For instance a shidak in a more forested area might communicate through your pareidolia using shadows cast by leaves, or the sound of the rustling. I’ve had shidak communicate yes and no answers through scents before. I’ve also had a shidak lead me on a high speed run to find a stang within its forest. I asked for it, explained it, and had this sudden impulse to run a certain direction, I had no idea where I was going, but had these quick urges of which way to turn, and then finally to stop and look under a log, and sure enough found exactly what I wanted. There was not a mental-verbal formation of communication, just the urge of movement and direction. Some shidak can communicate more linguistically, and while I’m not totally sure I suspect that is a function of their interaction and activity, so something they can develop into over years of work.
If you’ve not worked with the shidak before, I’d leave it at that. Don’t ask anything, don’t push, just give them an offering and thanks, and let them be. Do this once a week for a few weeks, and if they don’t go out of their way to engage you, then try gently communicating more directly. Once you get to know them you can start asking them if you need something, or even let them know who you are and what you’re doing, which is especially import if you’re doing magick in their space.
Lastly one of the best things to offer a shidak is taking care of its space. If it’s a public space, pick up litter, if it is your property check your plants, are the bushes in good health, can you do anything? The first shidak that ever made contact with me did so after I took it upon myself to start cleaning up its space. It’s a popular hideout for high school students, so sadly they often leave a mess, and after a few weeks of cleaning it once a week the mindtouches began.
Next post I’ll talk a bit more about sensing shidak and their structures.
Before I start this post proper, can I just take a moment to say how awesome this comic is? Catherine Mason, inspired by my explanation of sadak and shidak did a great little comic on them. Her presentation of Louisiana, NOLA, and Bourbon Street is excellent. Check out more of her art here. Also there will be more work from her to come in this blog because she’s already hilariously illustrated one of my rants about local spirits, so stay tuned for that.
The last few posts have been a bit more Buddhist centric in their sources (but I’d argue fairly universal in application), but the next two posts will be less Buddhist directly. They will also draw on more shamanic practices, witchcraft, ceremonial magick, and personal discoveries. I just wanted to clarify here so what I mention doesn’t get misrepresented as a Buddhist theory or practice.
Now that I’ve laid the framework about local spirits it’s time to talk about engaging them. The thing that so many people ask is “Why bother?” That’s why you can have competent spiritual people engage every spirit in their area, but miss shidak, they don’t see a reason or method to work with them.
There are many reasons to engage the shidak of your areas, first and foremost it’s just a matter of understanding and etiquette. After all you’re living in and on them, you’re a part of them and vice versa, you should be more consciously engaged with them. Tied into that idea, not all shidak are exactly happy with the state of our civilization, we’ve dug into their land, built under it, paved over it, forced out plants and wildlife (another symbiotic part of the shidak), and more or less ignore it. When you work with the shidak, and make offerings to it, you’re showing that you appreciate it, as well as by giving to it you consciously give it access to your life. By giving it energy you help it sustain itself in a more vibrant way. A great deal of pagan and paganesque folks I know understand this on a global level and give thanks to Gaia in this way, but then forget about the spirit that was disrupted to build their house.
On practical levels (because let’s face it beneficence only goes so far) shidaks are great to work with. You exist symbiotically with them, if they’re happy and healthy it makes it easier for you to be happy and healthy. You know when you’ve been to a house of someone who is unwell and you can just feel it in the air, pulling on you? Now imagine that subtly spread all through your area, it would slowly get to you. If the shidak is sick or damaged (and that can happen) then it will filter into your life, and anyone else in their catchment.
Insurance, if you’re on good terms with the shidak and you do something offensive to it without thinking (cutting down that old tree in the back yard, digging in new plumbing) it is more likely to be understanding. Otherwise it might actually retaliate, and yes shidak can and do attack. I’ve seen them weaken people by draining their energy and making them sick, and classically they’re known to cause people to trip and injure themselves. Though I’ve never experienced that, one of my teachers started a retreat without giving offerings to the shidak (which is a huge faux pas) and in the first day tripped on nothing he could find and managed to break his ankle and had to cancel the retreat. If you’re on good terms they’re less likely to lash out.
Influence, you’re part of the shidak, they’re part of you, and so is everyone else in that area. If you need to work on a neighbour, good or bad, the shidak is a place to start. Rowdy loud neighbour, angry with you for no reason, see if the shidak can smooth over the rough edges, or even remove them from the area. Sick neighbour, along with everything else you can work with the shidak to keep the energy of their area healthy and flowing to facilitate their healing. For more concrete actions (getting a raise, or zoning permission) you might be better off with the drongdak (city groupmind spirit), but for interpersonal stuff the shidak is a great ally.
Protection, a shidak can work as a guardian for you, not in a dedicated sense, but if they’re on your side they might have a sense of who and what to redirect for you. Think of it like a friend, if you’re friends with your neighbours they might do something about someone snooping around, or know someone shouldn’t there when you’re not, or know that you don’t want someone there. The shidak is the same, they’re great at dealing with people in that way. Again the trip hazard can occur, I’ve seen shidak utterly disorient people to keep them from getting somewhere, they can drain/intimidate/weaken people who shouldn’t be there. I’ve had the perverse pleasure in watching a shidak paralyze someone with irrational fear about entering the area (a park) to keep them from me. While visiting a friend of mine I felt psychically dead, in a fog, we realized that their shidak wasn’t sure about me so was dampening my senses/abilities, so I couldn’t do anything, they were protecting the friend by inhibiting me.
In Mahayana and Vajrayana Buddhism it’s fairly uncommon to do any major ritual without addressing the shidak (and all the other classes that might be lumped as local spirits that I mentioned in the first post). Their influence is recognized as something to be courted, they can help and hinder, either just by presence or intention, so they’re often addressed before a ritual, even if only to say “I’m going to be using this space for a while, please don’t interfere.”
Also with a well-developed shidak (as they can be varying degrees of intelligent and active) they can make connections, so even if it isn’t their area to do something, if they have influence over someone or something that can help, they can direct you to meet.
I’ve encountered a theory that a lot of spirits in Solomonic traditions are essentially glorified shidak, and I think that can extend to a lot of collections of spirits. They’re spirits contacted in a certain place, and out of their element elsewhere. (Not to mention the fact that some gods just seem weaker outside of their regions, is that belief, or are they major shidak stretched too far?) I don’t know if I believe it, or believe it completely, but I bring it up because if it is true it shows the range of abilities shidaks can have. And as previously said, if they can’t handle something they sometimes can redirect you, in the same way sometimes one Angelic type will pass your request on to a more appropriate figure.
One final reason to work with shidak is because they’re accessible and present. They aren’t always as effective or efficient as an angel, a demon, a Bodhisattva, or god, or whatever, but they’re easier to quickly engage in most cases. There is no need to summon, to invocate or evocate, no special tools or ingredients required, because the shidak is already there. It’s as easy (when you’ve developed a relationship with them) as setting out an offering (to be polite) and just chatting about what you want.
I’ll stress this again, because I mentioned how there are so many things they can do, they’re not necessarily the best at the job you want and some other spirit might be a better choice, but they’re there and easy to work with. Your friend might not be the best choice to help you replace the bathroom sink, but they’ll do it for free, and are a simple text message away. A professional plumber is a better choice, but then you have to pay, arrange times, set up a contract, and a variety of other bureaucratic issues. A shidak might not be the best choice to help with a love spell, but they’d try.
Get to know them, don’t underestimate them, but don’t overestimate them either.
Next time, how to actually work with them.
A week ago I started defining local spirits and what gets lumped as them. This week I’m going to talk about sadak and shidak in more detail. Last time I mentioned that the Tibetan terms for local spirits are sadak (ས་བདག་) and shidak (གཞི་བདག). Sometimes the terms are used interchangeably, but there is a difference. This might be a bit long, but there is no good place to divide this into multiple posts.
Sadak means Earth Lord. As a spirit the sadak tends to be very limited in scope, and very rooted into the land. While any local spirit could be upset if you started to dig without asking permission, a sadak is so rooted into the land that it thinks of the land as its body, and when you dig you’re actually pulling it apart. If you think of the soil as literally being ensouled, then that’s a sadak. I’ve never heard it said how big sadaks are or could be, but I’ve never encountered one that embodies an area bigger than a house property or two in the city. The average person could stand in the centre of a sadak’s influence and throw a tennis ball well beyond their control. I would also say in my experience that sadaks are not that intelligent, far closer to an animal than a human. (Yes, humans are totally animals, you know what I mean)
Shidak means Ground Lord, and is probably closer to what most people think of as a genius loci. A shidak lives in a certain area, and as a certain area. While tied to the land, they don’t tend to identify in and as the land in the way that a sadak does. The human analogy would be that a sadak is a person who thinks they are their body, and that’s it, while a shidak is a person who knows that the body is a part of them, but one of many.
The shidaks really are a soul of a place, a spirit that lives in and permeates an area. They’re the energy that envelops a region. A shidak is immovable within an area, or perhaps can only move slowly as the land itself changes. Saying they live as an area is meant to imply the level of connection they have to it. While the shidak could be considered the soul, and the area the body, you have to understand everything that makes up the “body.” It’s not as simple as the dirt, any more than our bodies are just as simple as a lump of flesh. The lay of the land, the positive space of hills, and the negative space of valleys are the body. The water of the area, the wind over the place, everything is part of the shidak.
Odd fact about the human body: We’re composed of roughly 1 trillion cells per kilogram, but our gut contains roughly ten times as many bacteria cells as are in the rest of our body. Meaning by the numbers our body is more composed of cells that aren’t us, than cells that are, by the numbers we’re more inhuman than we are human. This is another human parallel. The shidak is the land, the water, but they’re also the grass, the plants, the trees, but one step farther the shidak is in many ways all of the living beings within the space. The shidak is the insects crawling in the dirt or buzzing in the sky, the squirrels and raccoons in the tree, and yes, even us.
This is where a lot of people have issues thinking of shidaks, but we’re part of them, and they’re part of us. I don’t mean we’re an expression or incarnation of the shidak, but when we live in a place we’re connected to it, we’re symbolically linked, and while you might think of yourself as flesh and the shidak as dirt, the division between us can be really hard to find. If you have trouble conceiving how this works think of the shidak as the energy field of a place, rather than a sentient spirit. The energy of our neighbourhood transcends us, it moves through us, and shapes us, as we shape it. We draw on this energy, and we release our energy into it. In a lot of ways the “vibe” of a place is an aspect of the shidak. The bacteria in our gut has different DNA, it’s not us, but it’s in us, and we “feed” it when we eat, and they break down our food so that we can process the chemicals in it to fuel our body, and that makes it oddly tricky to clearly divide us. This isn’t a perfect analogy, as shidaks can and do survive without people, but it illustrates the level of connection we can have, and I feel that there is a quality to a “living” shidak that has an living biological component, and ones that are more barren of life.
Now to make shidaks a bit more nebulous, they come in different sizes and placements. So while only one human can occupy a single point in 3D space, more than one shidak can embody the same spot. I don’t necessarily mean a complete one for one, but an overlapping pattern. It’s less a clear cut map, and more a sequence of catchment areas. A shidak has a “core” area, but along the fringes, where their presence is less defined they can actually overlap with another shidak, both living in and as the same place. To go back to the human analogy, while physically only one person can occupy a single space, if two people are standing near each other their auras (or radiant heat) will have an area of overlap. So in the same spot you can actually be able to engage several shidaks of the same magnitude.
Magnitude? Did I just introduce another layer of complexity? Damn straight. Not all shidaks are the same size, and there is even more overlap when this is taken into consideration. Shidaks can be as small as single plot of land, or as large as a continent, and everywhere in between. So it’s not a simple matter of similar sized spirits overlapping in influence, but also larger and larger spirits controlling more land which encompasses even more shidaks. Think of it like a piece of paper with all sorts of different circles on it, different sizes, some overlap, some big circles contain an entire smaller circle, or only part of that area.
In this sense shidaks can be like the Russian nesting dolls, each one contained in a bigger and bigger version. Another way to look at it is place and identity. (Sorry for all the analogies, but it’s the easiest way to make the sense of this clear) Depending on scale, I could say I live in Canada, or Ontario, or Southern Ontario, or the St. Lawrence Lowlands, or the Golden Horseshoe, or the GTA, or Toronto, or Scarborough, or the Bluffs, or my street name, or my house number. All of these are right, it’s just an issue of size. Shidaks have a similar thing of overlapping each other in scale.
But while the larger ones are bigger and more “powerful” in that sense, they’re also less present. The larger shidaks are spread over so much that they’re hard to engage or sense, because you’re always in them and they cover so much, the smaller shidaks are more accessible. Like getting help, in a big city you have a politician in charge of your ward, who reports to someone above him, who reports to someone above her, who reports to another person and so on until you get to the mayor, but then above mayor is the Premier, and above them is the Prime Minister. Well if there is an issue with zoning in my area I can’t complain to the Prime Minister, he’s too distant (and he’s a worthless zealot Christian robot), but my local politician could help. Depending on what you’re doing with shidaks, you might be below their notice or reasonable ability to influence, and if you want something they may be too far removed to be of us, so the smaller more local ones are more practical to engage and sense.
Next week I’ll talk about why it is useful to deal with shidaks, and how to do so. I also plan on touching on the structure of shidaks, and more detailed methods of working with and influencing, and working with shidak and drongdak (the city spirits) in unison, as well as some of my personal work with them.
The concept of local spirits is something that is often overlooked with magickal folks, and I think not really examined by enough people. Recently they came up on a forum I’m a part of, and some of the questions made me realize there are some gaps in how people think of them and work with them. Local spirits are a big part of my work, in fact other than Mother the first non-human entity I can remember encountering was a local spirit. In chöd, my primary Buddhist practice for the last several years, there is a huge emphasis on local spirits, to the point where I argue that if you only perform chöd in one spot you’re not getting that much out of it, because it’s all about your work with the spirits around you.
First off, what are local spirits? People use the term, but don’t really define it, and it can mean a lot of different things. Unfortunately while it means a lot of different things there is some overlap in the concepts making it a bit more confusing The term is used as an umbrella (purposefully or otherwise), so let’s break it down. Note: While I’m going to be saying several things that get called local spirits aren’t actually local spirits, that’s not any sort of judgment against them or working with them, just drawing distinctions, and there are reasons to work with all the classes I’ll discuss…except the last one.
The first is the most “obvious” of the meanings, what is generally called the genius loci, the literal spirit and intelligence that is embodied by a place. In Vajrayana Buddhism they’re known as sadak and shidak (ས་བདག་ and གཞི་བདག་). I’ll talk more about them later, because despite being the most obvious it’s actually a fairly complex concept. Also I’ll use the term shidak for this classification, not so much because I think it is more correct, but because it is free from a lot of the associations that local spirit or genius loci have.
Something that sometimes gets called a local spirit is more of a group spirit. Over time a place that is unified by a certain idea/identity builds up an energy to it, and eventually that can coalesce into a type of spirit, similar to an egregore. Not necessarily an innate soul, but still a potentially sentient and powerful spirit. In Vajrayana they’re known as a drongdak (གྲོང་བདག་), though the assumption/understanding is that they’re a “real” spirit rather than constructed, and I personally lean more to constructed or coalesced. A lot of cities have this type of group spirit. It isn’t the shidak of the place in a proper sense, but more the expression of the humanity of that place. Toronto’s spirit always shifts, which to me is appropriate for such a diverse population in such a time of transition, but generally feels like a large friendly woman of ambiguous/shifting ethnicity, but with a cautious edge to her. Cleveland’s spirit always strikes me as a grumpy old white man who just wants to read his paper in peace. These spirits are built up of the culture of the place, the attitudes, the feel and interaction. Old buildings with a lot of use can create something similar. I’ve been to a museum that has a sort of spirit curator, who isn’t/wasn’t a person, but is more of decades of tours and field trips slowly solidifying into a personality. Even though I wouldn’t classify them the same as a shidak, this does not mean I think they’re any less important or powerful, just different, and useful in different ways. In some cases the group spirit might be an interface for the shidak, but generally I perceive of them as distinct entities with an overlap in influence.
Related to the group spirit and the history of a place are ghosts, and ghosts sometimes get labelled as local spirits. Here, for simplicity’s sake, I mean some sort of remnant of a human, whether or not it is an actually spirit bound in a place, an energetic echo, or a cast off shell that has been animated. These might be spirits that are local, but are in another class from local spirits. Generally they are not nearly as big or influential as a shidak. I have encountered a spirit once that borders between ghost and group spirit, it was as if over time it subsumed (or was subsumed by) the collective identity of a place. I’m not sure if that’s something that happens with frequency, but I’ve only ever once got that sense from a spirit, and there was a sense that it was purposeful (on their end or someone else’s I can’t say). When you do offerings to a shidak, you may also be offering to these ghosts, and there is nothing wrong with that, but again I just want to have the terms a bit more clear and thought out. I say that specifically because I’ve seen people confuse a ghost with a shidak, simply because they didn’t know better, and the shidak didn’t want to be engaged so they assumed the only spirit in the area had to be the shidak.
There are guardian spirits that are tied to places. Again, this is something I could subdivide into its own post, but for simplicity I’ll just run through it quickly. Place guardians can be “natural,” for some reason or another a place has generated another spirit to watch over the place, almost like an assistant shidak. Other times a spirit “adopts” a place and watches over it. Sometimes the spirit is brought there by a person. How many sorcerers out there have set a spirit to guard a place? What if you die and never released it? Or it liked the place and stayed of its own accord. I separate these from shidak because they’re more specific, they protect a place, and dwell in it, but they don’t seem to permeate it, and exist in it in the same way, nor do they have the influence in the area that a shidak has. Elementals can easily be grouped into local spirits and confused as them. Arguably many of them I’d be more likely to say are shidak than the other classes discussed. Elemental here is a vague term for the spirit of an element/quality of a place. Rivers, for instance, often have some spirit tied to them, the size/influence depending on the size/power of the river. While I wouldn’t call them a shidak, they do live in and as the water of a place, so it’s harder to make the distinction. Trees are another great example, but also that nebulous area. Trees can have individual spirits, trees in close proximity can also have a hive spirit. Again I wouldn’t call these a shidak, but more a spirit living in/on the land. It’s hard to draw the line between them and some shidaks. What makes it more complicated is shidaks often focus themselves in different areas, and large, old, or distinct trees are a common focus for them. So even if I don’t think tree spirits are shidaks, some shidaks focus their essence into a tree, making that division harder to identify.
A classification that I find in Vajrayana, that I’m only including for sake of education, is the naydak (གནས་བདག), which is the Sacred Place Lord. As far as I can tell they’re shidak of sacred places. While I’ve never encountered one I can’t say for sure, but I assume they are no different in structure/function from a shidak, but set apart because they inhabit a holy area, rather than a mundane one. Perhaps they’re more of an “angelic” type spirit occupying the place, it’s hard to say. They’re rare, apparently only living in the most sacred of places, so not every temple or powerplace will have a naydak.
Last, and certainly least, would be fae-things. I’m saying fae-things to avoid having to make long, complicated explanations. While we might quibble on details, you have a rough sense of what I mean. Elven, fae, faerie, and the like. While not human spirits, I’d say they’re like ghosts, in the sense of they might reside in a place and be local, but that’s not the same as being the local spirit, the shidak. Though their interaction is a bit more complicated. While a ghost exists in a place, the fae-things actually live there and consider the space their own. Even though they’re free to move on in a way that a ghost or elemental couldn’t, they can be more possessive/protective of the area because it’s their home and chosen land.
This is just the cursory break down of things that get classified as local spirits. In the next post of this series I’ll talk more about shidaks specifically.
Continuing my theme of super serious Buddhist posts being applied to non-Buddhist stuff I want to talk to you about the dakinis.
Specifically the four primary dakinis who appear in a variety of rituals, they appear “secretly” as HaRiNiSa, are the rulers of the four actions, and represent the Buddha families. They are Vajradakini, Ratnadakini, Padmadakini, and Karmadakini.
Now to the super serious part of this post…after a discussion with a friend, I realized that these four dakinis have manifested in pop culture, and are none other than the Golden Girls. (Okay, maybe that’s stretching it, but there is an amusing parallel.) First there is the blue Vajradakini in the East. Her action is pacifying, she is used to bring peace to disruption, not to destroy it or command it, but to settle it. She binds people together harmoniously. She is also very detail focused and literal, precise. She is the emotional mind and the memory, and she transforms anger into wisdom. I see this as being Rose. While often the butt of an angry outburst (shut up Rose), she is ultimately the most peaceful of the Golden Girls, in fact, it is stated that if it wasn’t for her none of the women would be living together, she is the one that makes them work together. She is also the most literal, which is part of her charm in the way she misunderstands things. She is the heart of the Girls, and that is Vajradakini. Secondly there is yellow Ratnadakini in the South. Her action is enriching, she is used to ground and increase, to expand. She is the earthiest of the dakinis, the most interested in the body and the here and now. She is about the physical past and origins. She transforms our false pride into wisdom. This would be Sophia. Sophia is the master cook, nurturing the bodies of all the others. By far the most grounded and physical of them. She’s probably the most open about her body too, most episodes include some complaint about her body and age that most people rather wouldn’t hear, but she is the body and earth elements. She supports the Girls, but also keeps their egos from getting too big. She is thoroughly grounded in her past as a foundation “Picture it Pussycat, Silicy, 1922…” Next is the red Padmadakini in the West. Her action is enchanting…and I could probably stop there. She is the more Venereal of the dakinis: attraction, magnetism, enchanting. She is also connected to passion and drive. All I had to say was enchanting, and I’m sure we all could see this is Blanche. Beautiful, sexual, sensual, and all about the chase, the attraction, the drawing in of others. Lastly is the green Karmadakini to the North. Her action is discrimination and being wrathful. She helps eliminate distractions and delusions, to clear away that which is preventing us from seeing things the way they are. Tied to this is her wrathful action, she is the one who gives us the tough lessons that we need. It’s not a cruel action, but a swift one. She destroys our illusions, even the ones we enjoy. This is Dorothy, she was always the most frank of the group, the sharp mind backed by a sharp tongue. Dorothy said what needed to be said to her friends, even if they wouldn’t want to hear it. Of all the Golden Girls she had the most wit and clarity.
I hope from this people will come to see some of the transcendent wisdom that is the Golden Girls.
Thank you for being a friend.
In my previous post I gave an adaptation of a Buddhist method for consecrating a liquid through continued ritual work with a god. Now I want to talk a bit about how to use it. I’m sure most sorcerous folks out there have already clued into a few ideas, but I thought I’d add in some more, traditional or otherwise.
The first thing you can use the liquid for is continuing your work with the deity in the same way. Use part of it as a “starter” liquid in the bowl when you begin your next month’s work. It’s a great way to feed back into the current and keep building. It already has their resonance, so it makes calling them easier.
The next obvious use is imbibing it. Trust me, vodka with paprika in it isn’t the tastiest creation out there, but it can be worth consuming. When you go to invoke or evoke the god, take a shot, and you’re pulling their essence right into you. (If you want to mix basic bio with magick -which is questionable and perhaps better seen as a metaphor- alcohol isn’t absorbed like most liquids and passes into your blood stream and through the blood-brain barrier rather quickly. So by drinking the liquid you’re actually going to have their holy water coursing through your veins and into your brain.) It’s even more effective if you “refresh” the image. So say their mantra or name a few times, and picture them sitting in the liquid, and then you drink it.
A more complicated use, that again I can only partially explain and simplify, is to use it in offerings and purification of food. This is done in a lot of devotional practices, retreats, or all the time if you have that commitment. When you go to eat, have some of the liquid with you (I carry a 1oz flask on my belt for this purpose), dip your left ring finger in it (traditional reasons), and with your palm facing down curl the finger under, grab it with your thumb, and then flick it at your food. See the god (preferable in hundreds of little forms, but whatever you can manage) flying out from your finger and casting out everything unwanted from the food. Base impurities, imbalances, “negative energy” whatever you see it as, or how you understand it. Dip your finger in the liquid again, and this time do the same flick, but with your palm facing up. See the blessing of the god shoot up, and then come down in a rain of their essence onto the food, imbuing it with their traits. Now you’ve consecrated the meal to them, which is great as a general offering, or a way to maintain connection with them.
(I’ve had to do the full version of this in retreats, with the idea that everything is that god, and you’re just returning it to that purity, that way everything you see, think, hear, and eat is that god, to completely fascinate and immerse yourself in them. This food is now for them, and of them, it sustains them and brings them into you. When done right, and continually, it’s a very powerful way to begin living in and as the deity.)
Even if you don’t have time for a proper invocation/evocation it’s a great way to get a boost of their essence. Running out the door, late for a meeting, take a shot of the god to help fortify you. Or it’s great to have on hand when you have the time, but are unable. If you’ve worked with a healing figure, if you’re too sick to actually do some magick to clear things up, drink some of the holy water and it will help, at least to put the symptoms aside enough for you to properly do some healing.
Feed the current by using it in other related magick. Say you did it to a wealth deity, anoint your talismans and yourself, sprinkle it on your cashbox (from The Sorcerer’s Secret), put it on your petitions, pour it out in strategic locations (like if you’re looking for a raise, spread it around your office). Turn it into another materia for your workings.
Even if it’s not directly applicable to a working, you can still use it as a way of establishing divine authority. Let’s say, hypothetically, that the only god/spirit you really work with is Aphrodite, but you have an unruly spirit around the house. Aphrodite isn’t traditionally used in banishing, but if you just need to prove you have a strong ally, using the holy water to her is a way to show it.
Really the possibilities are endless when you think of it as both a connection, and materia. People burn incense to their god to fill the space with appropriate forces, if you have a humidifier or desktop water feature, toss in the liquid there and let it work in the same way. Whenever I have leftovers of this stuff that I can’t really make use of, I toss it into my house’s humidifier to let it carry the essence all through my house. Also if you use high proof alcohol it can be burnt if you know what you’re doing.
When I don’t use an alcohol base I sometimes offer the liquid to appropriate plants that I grow for magickal purposes. Cook with it, clean with it. While I don’t mean to devalue it, it’s something you can work into your life and your sphere in hundreds of different ways, make it complex, keep it simple.
Let your imagination run with it, and feel free to share any other ideas.
The following is a simplified variation of a Buddhist method for creating consecrated liquid (what I tongue-in-cheek refer to as “magick skull vodka”). Simplified and altered because there is some stuff that can’t be shared (oh, how mysterious) and other things that really only work in a Buddhist context (oh, how pretentious). Since it’s meant to be adapted for you own practice I’ll leave out some specifics to be worked out in your way.
This method is for creating a holy water that is dedicated to a specific figure, and by extension their sphere of influence. I’ll use the word god in this post, just because it’s easier than saying Buddha/Bodhisattva/God/Saint/Angel/Demon/whatever, but don’t think this is actually restricted just to a god. Really you can make this in a single sitting, but ideally it’s something that you will take a month to consecrate.
You will need:
A bowl*
A round mirror
Liquid**
Herbs/spices*** (Powdered)
Oil
Thin wooden sticks (Kabob sticks work great)
Thread
*Traditionally a skullcup, but I’ll assume most people don’t have a skull cup hanging around (boring). Just use a white bowl, or a bowl of the appropriate colour for the god
**Liquid: Personally I use vodka. There are a lot of reasons that are relevant in Buddhism on why to use alcohol. If you use alcohol it should be something of a high alcoholic content, and low in sugars. It’s going to sit out in a bowl for a month, and high alcoholic percent will keep it sterile, and low sugars will prevent it from spoiling and/or attracting fruit flies and the like. You can use water if it is more appropriate.
***Herbs/spices: Pick something that is appropriate by either herbal/magickal associations or colour. My practice uses chili powder or paprika for that deep red/rust colour.
Here is the stick frame on the skull cup
Take the sticks and tie them into a shape that is appropriate to the god and of an appropriate size to place over the bowl to hold the mirror up. In my practice it’s a chöjung (a hexagram). If there isn’t an appropriate shape you can use I’d either use a triangle or hexagram, to symbolize manifesting the work into our reality, giving it form. Pour your liquid into the bowl, and place the stick frame on top.
With the mirror on top, stop judging my tile floor
Now take your mirror and make sure it’s clean. (There is a good Buddhist analogy about clean mirrors, but really this is just for hygiene) Now coat it with a thin layer of oil, just pour it on, tilt the mirror, nudge it with your finger until it’s completely covered. Sprinkle a layer of your spice on top of it, I use a small tea strainer to help shake it on more evenly, cover it thoroughly and then blow off the excess. Inscribe the seal, sigil, mandala, whatever of the god you’re working with onto the spice, so you can somewhat see the mirror through their image. Place this on top of the mirror, and you’re ready to go.
Here is an example I found online of the same set up. This is more ornate and shows all the offerings which I excluded in my picture.
You might have to tweak how you work with the figure, because the Buddhist method has some specifics regarding self and front generation. Every night (or whenever) do your ritual for the god. In the Buddhist ritual I use, first I invoke the person into me, then I evoke them onto the mirror, then we do the ritual of offerings, and whatever is required.
What you should do is find a way that works for you to call whomever you’re working with onto the mirror. Think of it like their throne, or the base for whatever they’d sit/stand on. In a simplified Buddhist approach you can just visualize them sitting on the mirror, recall their appearance and traits, then when you have a good solid mental image of them actually call to the real god and get them to inhabit the visualization. Basically you’re making an energetic/mental receptacle that looks like them, to make it easier for them to be in your space and work with you.
Once they are present work with them how you see fit. Sing their praises, give them offerings, make your requests, negotiate with them, whatever. When you are done, thank them, but don’t dismiss them. You’re not forcing them to stay, but you’re not dismissing them either. You’re welcoming them into your sphere and life. The idea is that every day the energetic form becomes a little bit more solid and powerful. Every day you build on the previous, collecting more and more merit/blessing/energy/whateveryoucallit. Eventually you can build up a pretty powerful presence in the mirror. Every day when you do this, refresh your liquid, usually you just need a splash, you don’t want to lose it all to evaporation.
Traditionally this is done for a lunar month, new moon to new moon, but depending on purpose and practicality you can change that, though if you really want it to have some umph behind it, do it for at least two weeks.
When you’re done and ready to finish the consecration perform the rituals just as you have. Make the visualization, call the god into it, give the offering/praise/requests. Then when you’re done you dissolve everything. The simplest way to do this is to see the figure as made of liquid light, and let it lose cohesion. See the figure melt, the real them and the visualization (because there is no difference at this point) through the mirror into the liquid, purifying and transforming it. Spend some time making sure they’re “blended” well, that the energy you’ve built up over the month is now really in the liquid. Then take a knife, or a flat edge, and scrape the spices into the liquid, to carry that physical component of the blessing, after all your god or whatever has been sitting on that for a month, using it partially as their connection to your space.
Put the consecrated liquid in a bottle, and you’re ready to go. After a day or two you can strain the liquid if you don’t want it to have as much of the spice physically in it. (I do, but it’s a bit of a pain to let the vodka drip through a coffee filter.
There you have it, consecrated liquid to a specific figure, or purpose. While I trust folks out there to be inventive, I’ll probably post about things to do with it in a few days.
A popular practice in Tibetan magick is to make a substitute, which is by no stretch just a Tibetan or Buddhist practice, pretty much every culture has something similar. Though you don’t tend to see it in ceremonial magick, I suspect because of the disconnect that happened between living culture and practice. I’m going to share a variation on the Tibetan substitute, I say variation because every teacher probably has it done a little differently, and every practitioner has their own twist I’m sure. Making substitutes is one of the most common suggestions that come up in a mo dice reading. It’s used to uncross (in Western parlance), to make peace between you and a spirit you’ve offended, to misdirect magickal attacks, or to release stubborn connections.
One thing I like about Tibetan substitutes is that they’re fairly impermanent (shocking I know). I remember years ago making a doll substitute with a friend to help with some rough shit going on, and while it worked I was stuck with this little doll until I learned how to safely release it.
For making the substitute base you need flour, butter, salt, and water.
I don’t know if anyone ever actually has a recipe or proportion my advice is basically what I’ve been offered and what I tell people “mix the stuff together until you get a stiff dough that isn’t sticky.” Obviously it’s more flour than anything, butter and water are the next main ingredients, and barely any salt is needed. Make a fist-sized ball, you won’t need too much.
When you have the dough ready there are a few steps to align it with you, first make it into a ball and hold it in your non-dominant hand, then with your dominant thumb press firmly down on the dough to leave a thumbprint and a hole most of the way through the dough. The thumbprint is the first step of aligning it to you. Now that you have this cave in the dough ball you can fill it with something else to connect to you. Depending on the severity of the issue, what you’re comfortable with, and whatever considerations you have, you can either breathe into the hole (probably the “weakest” of connections), spit into it, put in some blood/semen, or work in some nail or hair clippings that were taken off just to put into this.
With all of these feel free to put more work behind it. For instance when breathing or spitting into the dough I usually very consciously breathe in slowly and let the energy I breathe in fill my body and mix with it, then from my core I breathe out slowly of my own energy. If I’m going to spit, as I breathe out I try to “filter” the energy and my breathe apart forming a ball in my mouth, which I then mix with the saliva to spit. When producing blood/semen or taking hair/nail clippings you can see your essence gathering into the appropriate spot and then leaving your body with it.
Mix the dough again, and then make a human-shape from it. This can be very loosely human, mine often look a bit like deformed starfish, but you can see the sense of arms, legs, and head.
Now you connect to the substitute. Visualize a white spot of light in your forehead (an Om if you know the Tibetan alphabet and care to be that traditional) and from that little pearl of light see a ray of light stream into the dough-person and hit the same spot leaving behind a smaller white spot. This is your physical energy and sensation. Then from your throat a red spot does the same to their throat. (It’s a red Ah if you want to be traditional) This is your energy in the sense we generally use the term in magickal circles. Then from the heart a dark blue spot to their heart. (A Hum to be traditional) This is your mental energy, or awareness.
Take a moment to reconnect all three, and then one at a time, and just see yourself pour into the substitute. Through these connection points anchor what you feed into the substitute and see it taking on more and more of your essence. Depending on why you’re making a substitute you can focus on grabbing extra connections to you and putting them onto the doughbody, that way certain people or things currently attached to you will be connected to the dough form.
You can breathe on it / into it again, name it your name and address it as such, whatever else you want, but it is essentially done.
Now depending on why you’re making it, it’s time to dispose of it. Make sure it is “sealed,” that the three points are no longer connected to you, you do not want to dispose of a dough form that is actively tied into you. You can toss it into a wild place, a cemetery, offer it to a tree, or submerge it in water.
If you’re using a substitute as a general uncrossing type procedure, then any method of disposal is fine. If you’re making amends to a local spirit, leave it somewhere that is heavily their domain. If trying to throw a specific person off track leave it between your place and theirs (if you know it) or in a cemetery.
As it’s just flour and water it will be more or less gone in a few days due to animals and weather, and hopefully whatever you’re trying to rid yourself of will be gone too.
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Continuing my theme of super serious Buddhist posts being applied to non-Buddhist stuff I want to talk to you about the dakinis.
