Monetizing Mysticism (Here We Go Again?)

I’ll be sharing random snapshots of my witchy bookshelves just because.

I was listening to the podcast (a great one, by the way) Occultish Behavior: The Unholy Hour with Ivy Corvus and Justin Bennett, Episode 4: The Monetization of Magic where Ivy and Justin share their thoughts on paid endorsements, paywalls, charging for online courses, and so much more. They explore a spectrum of opinions, which I think so many of us can resonate with. These are observations I myself have been grappling with, so it was really fruitful to hear their perspectives.

Tangentially related are other recent thought pieces I’ve been enjoying: Thorn Mooney’s “Reflections on Community” and Kelly-Ann Maddox speaking on “Buying the Witchcraft Aesthetic.”

As a collective we cycle back to this subject for conversation every few years. A year ago that #Occultea tag had lots of pagan and witchy content creators addressing social media witchcraft, grifters, aesthetics, consumerism, and gatekeeping. Consumerism in spirituality comes up frequently in the tarot community, which I’ve previously chimed in on here (Tarot Tube and Classism) two years ago, touching on many of the topics Ivy and Justin cover in this podcast episode, specific to tarot social media spaces, rather than the broader witchy/pagan space.

When we monetize the teaching of sacred knowledge, we complicate and maybe even risk committing sacrilege. But if we don’t meet humans where they are and provide monetary compensation, they’re not going to share their work.

For many holding sincere religious beliefs around how they’ve divinely received the sacred knowledge, trying to put a dollar and cents price tag on the value of that knowledge is intuitively icky. And yet if we don’t value that knowledge — and we demonstrate value by paying for it — then these sacred cultural traditions risk going extinct.

It seems like the majority agree that people should be adequately compensated for their work, but also we judge that at some point it’s just greedy, gross, and profane. We don’t want you to starve, but if you get too popular and start selling your stuff for too much, we’ll knock you off your high horse.

It’s funny how an oft-repeated tenet in the artist/creator community is “charge what you’re worth,” except when you do, you get vilified. If you charge a “grotesque” amount of money for your work, you’re perceived as having an inflated ego, and you’ll get accusingly asked, “What makes you think your work is worth so much.” Which also is a silly question to ask, because if the creator is doing business right, then the clear answer is the marketplace. The marketplace has accepted that their work is worth that much. It’s not ego. It’s capitalism. Okay maybe it’s both.

We all agree that some sort of balanced approach is best, but we disagree on what “balanced approach” means. Where do you draw the line and why do you draw the line there? Is charging $30 for an online course on planetary ritual magic okay? What about charging $300? $3,000? You say it depends on the content of that course, but how do we even apply an objective standard for review?

As an author and educational content creator of topics in mysticism, I struggle a lot with what a “balanced approach” means to me. I want to produce diligently researched, comprehensive, substantive educational videos on YouTube, but it’s a lot of work. It’s time-consuming, and at this point in my life, time is very precious. So if I’m going to invest my time and energy into making free educational videos to increase equitable accessibility to sacred knowledge, then I want to be compensated for that work, but how? Do I want money? Initially I think, no, I don’t need money for it. I just need something in exchange to feel like it’s fair, to feel like my investment sacrifice of time was worth it. But what?

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The Great Nine-Day Matsu Pilgrimage

This video does a remarkable job illuminating one of the most important community (island-wide, and so national) celebrations in Taiwan. You follow a group of first-time participants on the pilgrimage and learn about the festival’s history, the lore and mythology of Mazu (older generations spell it Matsu), and her spiritual, communal, and political significance.

It’s from one of my favorite YouTube channels @TaiwanExplained, produced by TaiwanPlus, an English-language news and entertainment platform educating the international community on all things Taiwan.

The video covers a nine-day pilgrimage, though some devotees do a seven-day pilgrimage. It starts with three statues featuring the triple aspects of the goddess Matsu 三媽, carried in a traditional sedan chair, from the Matsu Temple in Taichung, to go on a 60-mile pilgrimage by foot toward the Fongtian Temple in Chiayi. Devotees stop at many temples along the way, and join in various types of local festivities at each stop.

For the mystic-oriented, it’s a week of sleep deprivation, overload to your physical senses, just walking through a constant haze of incense smoke, firecrackers, a lot of dancing and celebration, drinking, and socializing with complete strangers that, within a very short period of time become like family. It also, in effect, becomes one of the largest outdoor gatherings of spirit-mediums, diviners, psychics, and channelers you’ll experience.

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Building Your Identity Capital: Personal Spirituality Edition

In an executive leadership workshop I attended, I learned about identity capital and how people leaders need to help their teams cultivate identity capital. It’s a concept popularized in The Defining Decade by Meg Jay, which in short summary is the collection of professional and personal assets that define why you’re great. This is subdivided into four categories: (1) skills and credentials, (2) social networks, (3) life experiences, and (4) personal qualities.

Identity capital is what sets you apart in your marketplace or industry. It attracts more opportunities, builds your credibility, and empowers you to be more persuasive. Even when headhunters don’t consciously realize it, they’re looking for candidates with identity capital in abundance. Those who stand out in competitive environments are the ones who are rich with these assets.

I found the workshop useful, so I want to share what I learned. And of course I thought, how fun would it be to combine those professional development learnings with divination as a tool for self-reflection.

Below is a free downloadable Identity Capital Workbook.

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On Preventive [Spiritual] Care: Nine Precepts of the Healer

There’s this section in Chapter 9 of The Spiritual Axis (Ling Shu) from the classical medical treatise Inner Canons of the Yellow Emperor (Huangdi Neijing), which in canonical versions is often designated as Verse 27 that I love for many reasons.

Nine universally applicable precepts of healing can be extracted from Verse 27. The way they’re worded, you can interpret them through different lenses and they still hold true. The verse functions as axiomatic to acupuncture, and to both the ancient and the modern healthcare provider.

You can read it through the lens of how to ensure physical health, and also how to ensure mental, emotional health, and — as to the primary scope of work I operate in — to spiritual health.

If you’re looking at it as a road map for your own healing journey, it works. If you’re a healer of any stripe, these are nine clinical axioms for guiding patient care. You can look at these nine precepts as applied medical wisdom, or heuristics for clinical decision-making. They work as key tenets for helping a practitioner refine their diagnostic and therapeutic approaches.

And finally, in my view, these nine precepts can be instrumental to helping anyone set the foundation of their personal spiritual practice. It’s designed in such a way that you can account simultaneously for mundane physical health and hygiene tenets and for basic considerations in ritual or ceremonial magic.

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Chinese Shamanism Meets Taoism: The Hidden Link in 3,000 Years of Magic and Mysticism

Course Description

Let’s time travel and step into the mystical lineage of the Neolithic Wu 巫 shamans that laid the foundation for Taoist mysticism. This free public video lecture explores the birth of Taoist magic and the enduring legacy of Wu shamanism. We’ll decode Taoist occultism as it is practiced today to reveal the hidden history of how shamanism shaped the mystical practices of East Asia, preserving and refining early shamanistic techniques into a structured magical system, giving rise to Taoist mysticism.

Taoism is the enduring legacy of the Wu 巫, and how their oft-forgotten roots and history have shaped the modern practices of spirit mediums, Asian modalities of witchcraft, and Taoist ritual magic today. We’ll bridge the gap between the ancient traditions we’ve inherited from the Yellow River cradle of civilization and modern mystical practices, presented in a way rarely explored in the English language.

This is Taoist witchcraft decoded, in reclamation of the Wu 巫’s shamanic practices of the Tao 道.

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Is AI Validating Psychic Ability?

This is here because blog posts need to be accompanied by images, as you very well know. I typed into ChatGPT the following prompt: “Create an image that is an artistic expression of the [__one-word summary of main occupation, e.g., author, attorney, artist, etc.__] [__name__] based on the published works they’re most known for, public persona and platform, and publicly accessible information about this individual.” This prompt might generate text only, in which case your next prompt will be “Create an image that is an artistic expression of [__name__] based on the foregoing analysis and assessment.” Left image is what ChatGPT produced when I used my legal name and profession of attorney; right image is what it produced for the author Benebell Wen.

Long before AI came on the scene, I had already been wondering if maybe psychic ability in humans wasn’t as woo as we thought, and really, it’s just a rare few people’s brains being able to process “big data” they were somehow downloading from a collective unconscious, spot patterns, and synthesize that data in a way that now appears to the average person as predictive or supernatural.

These algorithms that seem to know exactly what we want to see, who we are, our preferences, core identity, innermost wants and values mirror what people often say about psychics and mediums– “She [the psychic] knows me better than I know myself!”

I believe clairvoyance, clairsentience, and claircognizance are simply functions we have yet to fully understand in a clear, practical way. But really at the heart of it, it’s just cognitive science and pattern recognition, much like what powers AI.

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2025 Forecasts; Navigating Uncertainty & Reclaiming Power

[This is a cross-post adapted from my latest newsletter share, which you can find here.]

2025 is poised to bring rapid technological advancements with artificial intelligence, an increasing need for global response to climate change, continued escalation of geopolitical conflicts, and deepening societal faultlines, with much of that all but written in the stars.

Let’s talk about general global forecasts for the year to come. We’ll cover the following:

  • Planetary Year of Saturn, then Jupiter
  • Year of Hexagram 44: Improper Meeting
  • Jupiter in Gemini & Cancer
  • Start of a New Age: Pluto in Aquarius
  • 2025 Tarot Triumph of the Year
  • Navigating Financial Uncertainty
  • Reclaiming Personal Power in Difficult Times

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An Overview of the Taoist Grimoire Baopuzi

The Baopuzi 抱樸子 (circa 300 – 343 AD) by the celebrated alchemist and polymath Ge Hong 葛洪 is a Taoist grimoire that I would posit to be the most if not one of the most influential and impactful texts on Taoist mysticism.

Scans of the text you see in this video are from here [四部備要], this copy of it archived between 1924 and 1931 as part of a national effort to preserve essential ancient Chinese texts. You can also access a digitized version of it via the Chinese Text Project, ctext.org here.

This write-up is the companion blog post to the video to provide some additional notes on the Liu Jia Secret Mantra and other fun (to me) tidbits from the Baopuzi.

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The Semantics of Devil, Demon, and Ghost: 鬼 Guǐ

I stumbled upon an online discussion criticizing Fabrizio Pregadio’s translation of gui 鬼 to “demon, devil” [in Encyclopedia of Taoism (2008)], calling this translation inaccurate and problematic. The commenters in that discussion thread preferred the translation of gui to “ghost,” emphatically declaring that gui as ghost is the right approach, and that equating gui to demon or devil is wrong.

The rationale was that demon and devil have a connotation of evil in the West, which the term gui does not have. The term “ghost” is a bit more neutral – they say – and so gui as ghost is the better translation.

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The Guan Yinzi

also known as the Wen Shi Zhen Jing: Sutra of Magical Spells and Aphorisms for Attaining Primordial Truth

The more recognized naming convention for the sutra is the Guan Yinzi (闕尹子) or Wen Shi Zhen Jing (文始真經) attributed to the gatekeeper who Laozi encountered.

The Guan Yinzi (or Wen Shi Zhen Jing)

According to lore, the gatekeeper at the Western Pass, named Yinxi 尹喜, later given the name Wenshi (文始), transcribed the teachings of Laozi and that text became the Tao Te Ching (道德經). Alternate tellings have Laozi writing the teachings down into two books himself, which the gatekeeper then receives.

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