It's hard for me to believe you've come up with something entirely new given how long insight meditation has been practiced. Have you consulted the deeper and more detailed Buddhist sutras? I'm thinking here of the Visuddimaga, Vimuttimaga, Abhidharma, Arihattamaga, etc.

Oh, I've already spoken with an occultist who uses the technique. It isn't new, just seemingly unwritten.
I'm also giving it out for free (free pdf, also print on demand), and I'm very intentionally not starting an order, despite already having some press (https://www.vice.com/en/article/7kbjvb/this-magickal-grimoire-was-co-authored-by-a-disturbingly-realistic-ai)
The book is already written and explains it in a simple way so that it can be used for a very wide range of purposes.
I can explain it in a paragraph or two, and only a couple people have needed to ask for clarification.
That said, I'm also publishing it with a prose poem hypersigil ritual about this in the style of Finnegans Wake if everything were symbolically illustrated, and the puns came with a ritualistic dictionary and tabletop role-playing grimoire that teaches you the basics of an open source grammar for the construction of magickal languages.
It's the 10th in a series of grimoires!
I mostly just want the headlines to be accurate. There could easily be an obscure text which mentions this technique.
Maybe it already has a name? I want to give credit where credit is due!
I'm not sure if someone has written this technique down before, but I know some very skilled practicioners are in these forums.
If it makes you feel better I am 99% a mystic. I truly do mean well with this, even if my writing is grandiose!

Because I want to control the launch of the book, and if I go to a journalist, it'll be more sensational this way.

Is that cynical of me?

I'm just trying to make enough money to cover the cost of software, research material, etc. It's hard to cover costs without trying to grift or start organizations and so on.

I also want to have researched the safety of the technique prior to fully publishing, if possible.

It's okay if you don't fully agree with how I'm going about things though. 

I don't think keeping silent on a mystical technique for a couple months is a big ask for people who are actually doing the work!

Yeah, I know, lol!

I figure it's a slower spread though, and the book is already written.

I just want to properly credit prior writers if I can, and update the safety/banishing section if I find out more details.

Just trying to do my best lol

I know that no one owns the technique, just like no one owns zazen.

But if I wrote a book that was basically zazen, and out of ignorance didn't even mention it, that'd be kind of silly of me.

But yeah, as a writer I do want my books to do well. I'm sorry that seems to be problematic for you, but I appreciate your civility.

Yeah, I know it sounds sus, but also no one has managed to find it written anywhere, but I know more occultists than buddhists.

It's okay though, I meant no offense!

The offer is still available for anyone who reads this, but if not I'll share the technique (takes one paragraph to explain) when the book comes out.

Then if someone here finds that it was already written somewhere, I'll update the book description so that I can pay due respect to the spiritual efforts of buddhists.

Thank you all for your time, and I apologize if the ways I communicated this were rude within this social sphere!

Yeah, this is a concern of mine I had hoped was addressed in the literature somewhere.

It can definitely induce mania, but that isn't uncommon for effective mystical practices.

I think it is reasonably safe, but could also psychologically disturb some people.

It doesn't actually feel like DMT, but it has a similar effect on the perspective of my awareness.

I do include warnings in all my books saying some rituals are valuable to contemplate but not perform, because I fear that someone will hurt themselves with my writings, though I have always heard that they are profoundly healing.

I do also have a safety and banishing section in the book, but I guess this is just a risk of publishing spiritual techniques.

Oh boy

I'm going to be honest with you, Alley. I think you're vastly over-estimating the effect revealing this non-proprietary, open source insight meditation method might have. It's obviously self-serving - the nonsensical notion that you have to protect imagined previous purveyors of this thing when the real motivation is some imagined major revelation when the book gets published. Who are all the journalists lining up to play gotcha with your content?

As Bahia said, you're doing this exactly backward, waiting until after you write the book to worry about researching the topic fully enough to know where it comes from, who does it, and if it has ever been written down or published by someone else, and foremost, if it's even healthy to do. You have a lot of justifications after the fact, which is concerning given the nature of what you write about.
 
Then there's the verbal NDA idea, which is the icing on the nonsense cake for me.

If this method is truly mania inducing, as you've now said, the bigger worry you have is putting it in the hands of anyone who can read your book. The other stuff you posted about pales in comparison.

I'll focus on the part about where it comes from.
It's something that just logically followed as a possibility from basic meditative practices. 
It came to me during my practice, and I pursued it as an occultist, conjuring entities, using it to analyze rituals, and so on.
I'm aware buddhists typically think that sort of thing is a bad idea.
So then I practiced it in a variety of ways for 5 months and wrote a ritualistic prose poem and dance choreography which engages with some of the subtler parts of the process, and gives it a dramatic form.
During that time, I couldn't find any evidence of someone writing this down, so I just kept my head down and did the work.
Based on the most helpful buddhist I've spoken with, it has similarities with parts of the jhanas, and you could indeed use it for that, but you could also use it for a million other things. 
For ethical context, I would expect this to be less potentially harmful than kundalini practices, which are already widely written about, and which occultists regularly use for all sorts of odd things. 
People are also already doing this practice. I've spoken to 3 who say they've more or less done this technique, and use it as a frequent part of their practice.
But again, none of them know of it being written anywhere.
I did a similar thing with my book on simultaneous invocation and evocation: https://alleywurds.itch.io/invo-evocation-and-the-saigsprihl-working
I can't find evidence of someone having written about it, but I did find people who are already doing it.
...
Regarding journalists, I'm just reaching out to people who have written about me before.
This is all incredibly niche though, lol. So far I'll probably just end up talking about it on a podcast or two.
It's odd to me how this forum is so resistant to just not talking about a book for a couple months. I had takers everywhere else I asked!

I believe I was quite up front about this being me controlling the launch of the book, lol. I can play more than one role!<br /><br />But I do think I have an unwritten insight meditation. It might not technically be an insight meditation in your jargon. Experts from your tradition would be really helpful!<br /><br />if you look through my 9.5 published grimoires, you will find each doing something never done before in writing.<br /><br />And, well, if you can agree not to talk about the latest one for a month or two, I'll tell you what it is.<br /><br />It's not an especially onerous task.&nbsp;<br /><br />And if some of you are so concerned about the safety, as I am too, then it really would be best to hear from some experts before blasting it out to the whole world, right?<br /><br />I have appreciated how perceptive you all have been here compared to reddit, if not open to actually helping by just reading a paragraph and going,<br /><br />"Oh yeah, this is the 79th formless eye of the descended master."<br /><br />And then I can be sure to talk about that in the book and better caution people by learning from the experience of your tradition.<br /><br />This is harm reduction, even&nbsp;if the artist in me craves attention.

[Redacted]
If I do this for a few minutes, it produces an ecstatic relationship with the subject/object. It feels alive. It is part of me, and I am part of it, and we are together.
Sometimes visions arise. I know buddhists normally say these are potentially harmful, but I do work with visions and entities.
It's like seeing everything and nothing at once. I feel as if my consciousness is made of infinite gears all rolling around each other.
There is a lightness in my body. It feels like I am being lifted, blooming upwards.
There is often laughter and spontaneous dance.
If I am not careful where I point it, it can greatly amplify emotional attachments, though aiming it at those attachments can help dissolve them by showing you many understandings of the emotional attachments very quickly.
Afterwards I feel excited, happy. If I do it too much I can get overly excited, and need to do some calming activities.
I don't notice negative side effects from this practice, and I've been doing it in various ways for about 5 months. 
I do think it could hurt some people though, if they aren't good enough at banishing/calming, or depending on what they point it at.

The suspense of whatever this technique actually is is killing me lol.  

I truly respect all of that, and agree with the sentiments, but that isn't how I see it.
I want the freedom of self definition. I want to project my mind onto the world around me and then symbolically engage with it to heal myself, and I want to do it on my own terms. Oh yes it manifests shadows, but this is necessary.
That's what vaibbahk is about. It's a way for anyone to take their own set of symbols, define what's most important to them, and then easily convert it into a full magickal language.
And your biases show through. And you heal yourself. Just as you reprogrammed yourself from the ways you grew up, you continue. 
And I've read a fair amount about buddhism, and took a college course on it, but I just don't have the intimacy with it of someone whose path that is.
There are time tested reasons for traditions, but this is ultimately about the having the freedom to use whatever parts of your experience as elements of ritual practice.
I'm not a thelemite really, but I broadly accept the notion of true will. I'm a fan of Liber OZ.
I want to fully live who I am. And yes I know how egoic that sounds. 
But that's what I feel in my bones
And it feels right
It feels right to deeply express in ways which are uniquely me.
And if I'm really putting in the work with this stuff, then yes. I want to share it. I want others to learn from my labors.
I can't stop other people from using a tool I make for something stupid. What of all the stupid things people have done with blenders? 
But for me it has been very helpful, and here's a quote from an amazon review,
"It is wholly beneficial as for me, it has allowed me to reprocess the past, clear my mind regularly and meditate upon certain principles and go through that ritualistic adventure as well. Altering my consciousness spiritually, sure, but for me practically it was slowly altering my neuro chemistry so that I may heal and move on from many intense things that I did not have time nor the safety to explore. Beyond that application, it is a splendid avenue to consider for if you are the type to be interested in Butoh Fu, Artificial Intelligence applications to technomagic and gnosis, chaos magick, and connecting to the ever growing urban/modern world in a spiritual aspect."
Review on Amazon: Bringing ecstatic dance to the urban environment! https://a.co/d/0UGbAiA
I hope you can see that I'm using these tools for healing.
This isn't about manifesting money or whatever, though again, but I can't stop someone from trying, just like you all can't stop goetic kundalini mashups.
So I will be continuing, ever pivoting, wherever I decide to focus my changing next.
I honestly wouldn't be that surprised if I become a buddhist in old age, but that's not where I'm at right now, as my path has been treating me pretty well, dark nights aside, lol.
So I simply don't see publishing this material as harmful. People are already doing it anyways, if anything someone should write about it and include appropriate safety advice.
Imagine if an obscure psychedelic were floating around, but no one had ever documented it. 
That's more or less how I see the ethics of it.
I think it would be ethical to write a little guide with cautionary materials, and an elaborate esoteric depiction of it. 
I guess you might draw attention to it, but if it is harmful and undocumented, then attention probably should be drawn to it, right?
One difference is that the book also teaches you how to make the drug. Though I must admit, I've been meditating since 11, and it can require a lot of mental oomph, so to speak. It requires that you are good at multiple meditative skills. It's a good work out!
I'm not peddling a get rich quick servitor, here. This is a tool for wisdom that can only be used by those who have put in the hours.
I'm sure you all can see me rationalizing, but the reasons for my words do not change their truth.

Hi Alley<br /><br />I'm sorry, it looks like you did not receive the type of reception to your question that you were looking for. I am sure that none of them wishes you ill will.<br /><br />Something that I observed you and others on the thread mention is safety.<br /><br />One thing that seems to garner universal support is offering resources to those that undergo traumatic experiences while getting into the deep end of meditation.<br /><br />This is a thread showing how someone coming off retreat with an unexpected intense trauma was given support by this community:<br /><br />https://www.dharmaoverground.org/discussion/-/message_boards/message/28738623<br /><br />To the person that experienced that trauma, I apologize for referencing your experience in an email thread without your consent. That was 100% inappropriate. I'm sorry. I love you!<br /><br />To Alley - perhaps the most valuable thing you might gain from this community is not a scholastic reference, but references to resources for mental hardships undertaken by those that follow your path.<br /><br />Can your book reference Cheetah House and related resources?<br /><br />- Andrew

Just publish the technique here in raw instructional bullet points and seek feedback from those who might be able to map it onto their own practice and practice principles. You might get interesting responses from interested people who dont mind doing respectful comparisons. Respectful to you as well as to their own practice.

If you are doing something with perception, cognition, and affect with the intention of gaining an understanding of the patterns of how the three work together to produce personal experience, chances are its already been done.

The deets in terms of the technique being explained in various different ways for a new practitioner to learn can go into your book. 

Yes, I would be happy to include links to harm reduction materials like Cheetah House, as long as they aren't trying to promulgate a cult by targeting vulnerable people. I will admit my aversion to spiritual groups, as they very often seem to go to shit.
I couldn't find controversy about Cheetah House though, so I take it they're reasonably good?
If anyone has other resources they think might benefit people who are suffering from intense meditative practices, I will certainly consider including them.
...
At this point I've already told so many randoms on reddit/insta/facebook/discord that I don't think it matters too much anymore, so here it is.
Have you heard of a form of insight meditation where you point your whole awareness towards the subject/object of your contemplation, then shift between pure single pointed focus fading out to many pointed focus, then back again, rapidly over and over?
This eventually leads to an ecstatic relationship with the subject/object of the oscillations. 
I've found many instances of texts describing going from one focus to many foci, or the other way around, but it is so far always grounded in specific things you are supposed to direct yourself towards, and seemingly never with rapid alternation.
The first thing I used it for was the breath and the body, but then I realized you could point the technique at any aspect of experience.
When using it on breath, all of the points are in my breath. When using it more generally, my awareness expands to visions of the whole universe. I don't take these literally, but they do feel real. I feel the lack of boundaries between all existence as the space of mind spreading out like a fractal, but can reform those boundaries as needed for whatever purposes I set myself to. I'm more or less a panpsychist.
I believe the rapidity of the alternation to be what makes this most effective. 
I've done it where I dedicate a week to each extreme, and gradually learned to do it faster and faster. I'm not sure what the optimum rate of oscillation is, but roughly 30 seconds seems to work best for me.
I believe the potentially unwritten parts are the speed of alternation, as well as its use as a generalized method, not limited to a particular purpose.
The chaotes who already do this use it to enter a state of gnosis for ritual work. 
I'm not entirely sure how comprehensible this is to outsiders, but heres a page from the hypersigil which reasonably well encapsulates this. 
All of the puns are vaibbahk words with relevant esoteric meanings, and the choreography below picks out the most important parts. Each pose has an ecstatic visualization that goes with it, grammatical placement of categories of processes within parts of the body. The placements are broadly compatible with western magickal practices. 
Every rootword of vaibbahk refers to a universe spanning category of processes, and are treated as if they were sentient, if not always sapient. I'm not saying that's "true," just a sometimes useful belief. I'm also assuming a process based metaphysics.
Note again that the hyperisigil is primarily an initiation into multipointed awareness, since so much has already been written about the opposite.

​​​​​​​

I promise . It's not new. I am saying that respectfully.  Transcendental meditation wasn't new. It is simply raja yoga,or mantra yoga, given a new name.  Oh yea and you have to pay $$$ for the mantra

I've been very careful not to say that it is new. In fact I came here specificly because I assumed a buddhist already wrote it down. That was in the first post lol.

And yeah, if it has names in other traditions, then I want to give them a shout out.

And please note, I'm not charging. If you get the print on demand book, I do earn $5, but the pdf is free, and it does cost money to put ink on paper.

I've very intentionally had no secrets in these books. Everything is spelled out in perhaps obsessive detail, to make it as unocculted as possible. Of course language itself still hides actual experience, and I talk about that via the idea of "post languages," but I'm not out here charging people for mantras. 

I'm doing my own thing, and documenting it as clearly and fully as I can!

So I guess it's fair to say that this isn't something any of you recall off the top of your head?
I suppose I can rule out hidden vows of secrecy with you all, though you couldn't tell me if it were the case. Perhaps some ufo cult has this as their secret teaching for dancing with holographic dolphins, and none of them will ever be able to breathe a word about it, lol.
How long is it respectful to wait before saying that the commenters here can't find it in writing?
If you all can't, do you know an expert who might know? Someone mentioned that dzogchen might have something similar, but they couldn't find it in a rapid or in a generalized way in their books.
Either way, if you have personal insight into the safety of this or related practices, it would help me better contextualize it for readers. I sincerely care for the safety of my readers, even if I have different ethics.
I also apologize for how my behavior here has plucked at the ego. Magick does involve some ego inflation, and that's out of place here in a way I really appreciate.

Can you explain in more detail what you described as a many pointed focus? Is it a focus on many things at once, or on many things in a sequence, or? 

I'm using Kaleidoscope as a symbol for having many points of awareness at once, and Flashlight for the opposite. 

Being aware of multiple things simultaneously, you hear music and you hear each individual note of a chord simultaneously, perceiving each distinctly. I hesitate to say that they are perceived "separately," because when fading back and forth between laib (1 focus) and skohb (many foci), these distinct awareness fields merge and split.

So if you were listening to a chord, maybe the following would happen...

Your whole awareness is the chord as a whole. It feels like one object and it is all you feel.

You allow this awareness to split. Now two fields of awareness comprise your total experience, which is still the chord. Maybe you notice the highest note along with the perception of the whole chord.

Now it is 3 fields/foci. You sense all three notes and are aware individually.

Now 4 foci. You also feel the whole chord

And you also feel the interval of the highest note with the lowest

And also the top two

And also the bottom two
And also how the bottom two relate to the top twoAnd also how the outer two relate to the top twoAnd also how...
Until you run out of processing power in your brain.

Then you descend back to one awareness field again, still on the chord. 

Each time I move through a number of foci, the foci are likely on different phenomena, in different configurations, but always where the technique, which is called laiskohb in vaibbahk, is pointed.

Next you move up and down as quickly as you can while still managing to really connect with each awareness field simultaneously, instead of just maintaining a visual illusion of an array of awareness fields, but truly experiencing them all at once. I'm prone to visions, but someone else could produce such an illusion with other senses or means as well.

I believe this kind of meditation is a variant of the practice called "vipassana." Seriously. It's an active investigation into the nature of the arising and passing away of phenomena, realizing the true nature of human perception.

In order from shortest response to longest…

…

Chris:
I was told that this definitely was not vipassana by a number of people. Members of /r/vipassana (mentioned first post) somewhat aggressively indicated that it had nothing to do with vipassana.

I guess there is disagreement about how to classify this!

How do I tell the difference between a Concentration Practice, a technique for Insight Wisdom, and Vipassana?

It would be best if I could use terms which wouldn't mislead people with knowledge of buddhism!

…

Bahiya:

Is there anyone here I may quote the warnings from? I feel that it would be more emotionally effective if the warnings weren't only in my words. 

I think that linking research will be effective for a different subset of readers, so it would be best to do both, if people consent to that. I can tidy up grammar if desired.

“A practice like this, in untrained individuals, could definitely lead to some weird stuff particularly if they started doing it chronically. In a competent meditator I would be a little less concerned. One of the big reasons I really took to meditation was that I needed to undo a bunch of whacky chronic cerebral patterns I had picked up from different magical practices. 

I would appreciate it if you would perhaps include something that strongly discouraged chronic use of the technique. I know from my own experience that some practices like this led me into really dysfunctional, really neurotic territory some years ago.”

This feels less like me hyping up my latest practice, you know? A whole page of quotes would maximize emotional impact, but then again, maybe that isn't your style.

I have already emphasized that the primary danger is prolonged mania, though I admit to utilizing hypomania by taking little sips, so to speak.

…

Oliver:

I really appreciate the relevant reading!

You emphasize the stages of insight, where do you think the most accurate and clearest summary of this would be? Are you talking about the jhanas here?

Yeah, I've said in a number of places that whether or not a ritual is good for you depends on where you are in your life, and that I can't decide that for the readers.

I do think that the intensities I'm experiencing are a result of the whole path I've taken, and not 100% a result of any one technique.

And yes, I've had ecstatic rituals lose their intoxication once I've changed enough as a person. Kind of like my first month of successfully “astral projecting” as a teen. That had way more bodily effects and excitement than I get now, even if enter the experience more easily.

May I ask what this sort of practice does for you now?

When doing the practice for longer periods in the fast variant, I tend to break it up. Sometimes the effects, which someone else called piti, get strong enough that it is indeed distracting.

When that happens, I’ve been typically redirecting the excitement into something else, such as rituals from my books, most notably saigsprihl and saibwahdz. They're both about manipulating emotion (defined in a specific way, ehk-ehd-ehsh, goal/desire-way of understanding-movement).

Both are intended for long term benefits and healing, and utilize the water cycle of evaporation and condensation as a metaphor for emotion.

When I do this there is ecstatic engagement with these seemingly galactic flows of processes of which I focus on carefully selected sequences of intersections.

That said, if I ignore the distracting qualities and just continue in the manner in which one feels the physical desire to cough in enough detail that there is no need to cough, then this leads more to the boundaryless panpsychist animism reception and projection of the subject/object and my perception of it. I hope my jargon babble there was reasonably communicative!

I haven't attempted to maintain this state for more than an hour without breaks, because of the levels of excitement produced, and I'm in a free form system that doesn't explicitly say what I need to point that at. 

More commonly I do it for 1-10 minutes, then contemplate something or do a ritual, dance with it, etc. If dancing, I do that for about 10 minutes, then go back to laiskohbah. I have kept that up for a whole waking period, with dancing portions going for up to 6 hours.

I have done this sober, stoned, on mescaline, and mushrooms, with a preference for lower doses to more easily control them. ~1.2 grams of B+ if if you're familiar. The mescaline is cooked down San Pedro, so I don't know the dose, but mesc is generally the mildest and easiest to control.

I don't drink, so I'm not sure of interactions there.

I consciously do not recommend hallucinogens, but they definitely have some juice if you can manage the squeeze. The poison path has a price.

One buddhist seems to think that I’ve been experiencing maybe the first two jhanas, but that I just got there in a nonstandard way. And that a risk is that the open nature of the technique doesn't necessitate equanimity.

Is that a reasonably accurate way to look at this?

 The stages of insight and the jhanas have some overlap, yes. 

Shorter account of the stages of insight by a psychologist/meditator. Read specifically about the "arising and passing away" or peak experience. In terms of correlatins with Jhanas, this corresponds to the second jhan. This might be what you are working up to using your technique. It sounds like it to me. People get creative, excited, ecstatic, energetic, in this phase. I wonder what would happen if you did not go for the creative energy, but instead continued applying your technique. I must follow my own advice and issue a word of caution: if you haven't crossed to the higher stages yet, things might get distabalizing, confusing, difficult, and that might last for a long time so proceed with caution. 

Detailed account by Daniel Ingram. Specifically, the arising and passing away chapter.

More clinical-style account.

More traditional description by Mahasi Sayadaw. Note that the • illumination  • knowledge  • rapturous happiness  • tranquility  • bliss   • resolute confidence  • exertion  • assurance  • equanimity  • attachment, which people tend to experience with the "A&P", are considered as "corruptions of insight". I wouldn't necessarily condemn them as much as this, but it is interesting to know about. Zen people call this stage "false kensho".

Cheers

 

Chris:

“They” refers to a few redditors who aren't using their real names, so I don't really want to link their accounts. It wasn't a crowd of people or anything.
It is reddit though, plenty of misinformation and people who want to be angry there, lol.
Would it be fair for me to write, 
“The word vipassana gets used by various people in different ways. For people who treat vipassana as a larger category of approaches, laiskohb might be considered a part of that category.
For others with a more narrow definition, laiskohb only shares some features of vipassana, and wouldn't be considered the same thing.”

…

Oliver:

So I've just read the jhana chapter of Daniel Ingram’s book as well as the A&P section, the two Concentration sections, and skimmed other parts (intending to read the whole book). I skimmed that chapter of the linked mahamudra book, but didn't seem to notice what I was looking for. Apologies if I just overlooked it somehow!

Do you have a link to Daniel P. Brown’s thesis? I picked up Pointing Out The Great Way, if you happen to have a page number for it in that book.

It kind of feels like just doing skohb on the totality of your experience, just the multipointed awareness, is very similar to the 4th jhana, as long as the mania has died out, and you're left with a calm but highly aware state?

What do you consider crossing to the high stages? I've definitely spent time practicing maintaining something I would describe similarly to how Ingram writes of the 4th jhana as much as possible during waking life, while still being functional at work with a very social job. 

At the peak of that I was probably fading out of it every 20 minutes or so? It would take 1-60 minutes to notice if I had important tasks at work. 

I stopped because it didn't feel like I was making spiritual progress in a meaningful way, and then returned to more emotion/ehkehdehsh ritual stuff. It seemed like dissociation was a risk, even if I wasn't impaired yet.

I don't think I've had deep engagement with the fifth jhana, just some of its features. 

The 6th jhana is like the core idea of vaibbahk. The grammar of the language assumes that as the baseline for speakers, including the construction of pronouns.

The hope is that there is a fake it til you make it quality, and that the prolonged act of ritualistically learning the language (hopefully at least partially your own dialect) grants insight into that way of being, and eventually induces it.

I do notice Ingram mentioning that some people end up doing the jhanas in different orders or even skip some of them. So to be clear, I'm not trying to claim I'm like the best meditator ever or something, I'm just a sincere writer with a fountain of mercury.

…

Everyone Who is Worried About me Corrupting the Youth:

I've been wondering how you all feel about the ethics of teaching classes.

I am extremely hesitant about it, but I've told some people that if I get asked often enough I might consider a free office hours voice chat type thing.

I'm thinking I shouldn't do that during periods of intense magickal practice, as I don't really need to be stacking ego boosters.

And I know that I will be subjected to increasing temptations to start a group of some sort, as I have been asked by people who are enamored with me despite never speaking with me before. 

Random internet occultists tell me I'm a genius, a pioneer, a supremely powerful wizard, multiple times a month. I try to tell people that I'm just a clever writer, but sometimes I feel the attempted humility makes people think I'm even more advanced or whatever.

This makes me fearful of myself being well intentioned, but that other members would use the group to manipulate and emotionally/sexually abuse people.

So I'm just not 100% sure about how to navigate that tension, because I would feel theoretically justified in casually chatting with people who have questions about my practices, or who want guidance on how to approach and construct their own self created paths, but I don't think I can stop the drama, especially if I start or allow myself to join an actual group.

How do you all feel about this?

Bahiya:

Thank you!

I guess there's no way to avoid biting the karmic bullet on this one, though, huh? 

I suppose it's about minimization at this point, I do at least know an occultist who is trying (Luxa Strata). Like the whole mission statement is occult with consent. I think people can gradually figure out better ways to connect with each other. There's a statistician in me too…

I'd be curious to hear your analysis of people who cry genius! I have mixed feelings. Sometimes people just want you to like them, but sometimes people just want to say a nice word to an artist they like.

On some level it feels like potentially right practice to allow both people the enjoyment of kindness in the latter scenario, even if a less extreme word could have been used. 

And on another level it feels like I'm rationalizing in order to indulge my ego.

And there's more but I don't need to drone on.

…

Hey, I guess this is what was meant!

Page 26 of Clarifying the Natural State; Dakpo Tashi Namgyal, Erik Pema Kunsang, Khenchen Thrangu Rinpoche

“At the beginning, you gain a slight degree of thoughtfree calm amidst the turbulence of the many gross and subtle thoughts. This is the first stage of shamatha, similar to a mountain stream rolling through a gorge. 

Next, the thinking, for the most part, vanishes; so that your shamatha state remains serenely blissful. However, whenever a strong movement of thought occurs you are unable to keep it down. From time to time you get in-volved in being scattered and agitated. This is the intermediate stage of shamatha, similar to the placid flow of a river. 

Then, both coarse and subtle thoughts no longer arise. 

As long as you compose yourself in this thought free state, you can remain serenely blissful. Even if a remnant of a subtle thought arises, it is unable to function as an actual thought; rather, it naturally dissolves into a state of nonthought. This is the ultimate stage of shamatha, like the mother ocean meeting its river child. 

Even though this type of shamatha does not suffice as the real substance of Mahamudra training, it is extremely important to have it as the basis for the training. Since it is mental stability that creates boundless virtuous karma, you should accomplish a flawless and steady state of shamatha.”

Which yeah, this is laiskohb if you don't point it at anything, and you aren't overclocking your mind. I guess it might be more accurate to call this bailaiskohb, to indicate acceleration.

Is that what makes this potentially a Concentration Practice rather than an Insight Practice?

I see that the overly exertful behavior is supposed to stop fairly early in the jhanas, which I think is why it might be hard to find exactly this practice.

Hey! I'm pretty sure we pieced it together from MCTB2: “There are seven vipassana jhanas, the first four that are formed, and the last three that are formless. The reason there are not eight is that the eighth vipassana jhana (neither per-ception nor non-perception) cannot be easily investigated, as it is generally too subtle to clearly reveal the three characteristics. Thus, calling it a vipassana jhana is a bit problematic. However, it is part of the standard pattern of progress, so is worth remembering, and helps explain some of the material found in the old texts. Further, we can rapidly oscillate between the seventh and eighth jhanas in a way that is oddly vipassana-esque, and this is common enough in strong practitioners, though, being a very subtle business, many may not notice they are doing this unless directed to really look for it or unless they have exceptional analytical skills. Concentration skills and analytical skills, while sometimes related, are not the same thing.” “The attention is now in broad focus, like resting in the half of space that is in front of one-self. The third jhana is like the counterpoint to the focus of attention of the second jhana. In the second jhana, wherever we look we see clearly, whereas in the third jhana the wide periphery of our attention is clearer and the center of our attention is murkier, more vague, and feels out of phase, as mentioned before. This can be extremely confusing until we get used to it, and in the third jhana, trying to stay with one object in the center will cause the meditator to miss what this state has to offer and teach.” “For those few with very strong concentration skills, no difficult sensations might arise at all in the third vipassana jhana, and instead one may navigate straight up through this territory (that many others will find difficult) in very pure, refined third vipassana jhana, keeping attention on the shifting, complex, widening images. Those with somewhat lesser but still strong degrees of concentration may find odd, changing mixtures of Dark Night factors (fear, etc.) with more refined vipassana jhanic experiences, images, cool bliss, and broad equanimity. Those who push their minds a bit further towards the harsh end of vipassana and rapid-fire analysis yet with very strong concentration may instead dissolve their body totally into realms of harsh, broad, phase-distorted, vibrating abstraction, riding the far fringe of what happens when we fuse the ultra-fast, cutting power of vipassana with the depths of the third jhana. I often employed this strategy in these stages after I learned how to do this but before I figured out how to navigate through the third vipassana jhana to the fourth in realms of disembodied beautiful images without the harsher elements.” And he even called out my music, lol “very complex, dissonant, chromatic jazz in some odd time signature in a room with horrible acoustics.” Though for me, the imagery is beautiful. I've hypnotized myself into allegorical urban pastorals via vaibbahk. Is there a reason why it would be bad to spend a lot of time doing this, assuming the vibe stays neutral-positive, your life is going reasonably well, happily married, etc? I'm obviously talking about myself here, but I also want to know what's best to tell people, knowing that some will use it chronically. … One interesting side effect is that we've likely added this to ChatGPT. That's where I checked first, asking multiple models. As soon as I did that it was clear that this was very rarely talked about online, or statistically something would show up. This makes for a comparatively easy way to find things that haven't been much written about! … It would be good to know if it shows up with the mahamudra also! In what way would you all like me to indicate your help? It occurs to me that you might not want your names or words in a text immediately adjacent to a hypersigil…

Hey, good call on not talking to the actively manic internet occultist. I was being too exuberant back there, and the commenters were kind enough to help me until I found at least something very similar in writing. Haven't found a thelemite who can render this experience into their jargon yet.

I deeply thank you.

If I post a possibly unwritten technique here again, I'll just post it. Hopefully that's okay, even if I made an ass of myself this time.

​​​​​​​MCTB2 slaps by the way, so thank you for introducing me!

Hey again, here's a link to get the book for free:
https://alleywurds.itch.io/laiskohbidz
And here's my dramatic reading of the poem while performing the technique: https://youtu.be/b7S93Ff0hdw
Thanks again to all the commenters for their help!

Papa Che:

Lol, you're not wrong, though it felt right for this one.

The first half has just the melody of Flashlight (a pedal tone representing singular focus) played across I forget how many tracks, maybe 15? Each track is a different orchestral sample with various effects, and it all forms a mega polyrhythm that takes like 5 minutes to cycle.

Then the second portion does that with the melody of Kaleidoscope.

This was to create a wall of sound effect which would feel spacious and strong, but over which the reading would remain unobscured.

Here's a more introductory vaibbahk composition with mininal reverb depicting a banishing ritual inspired by the LBRP: https://youtu.be/MbFXCBtxN40

And here's a heavily strobing (like a dream machine) AI video of the same ritual with way too much reverb again, lol: https://youtu.be/ZfaGVMS5Rmo

Something about excessive reverb makes an audiosigil feel more magickally powerful, and easier to do ecstatic dance with, for me.

...

Bahiya:

Thanks!

That really depends on what you want out of it. 

I think my main contribution to occulture is vaibbahk, the open source magickal language that I've integrated with whatever techniques I can get my hands on. 

Plenty of traditions and orders/cults have a spooky language, but these tend to be very incomplete like Enochian, or kept secret to... well sometimes motivate people to keep paying their dues and to form an in group/out group dynamic, to just list comparatively benign reasons.

With vaibbahk, for example, you could convert Daniel Ingram's jhana notation into rootwords and/or suffixes and make a strictly buddhist meditation oriented "magickal language" which could be blended as people wish with other dialects people have made.

That's not unlike how I stumbled into "slam shifting" the second and third jhanas with my own dialect, prior to reading MCTB.

That's the hope here really, to empower people to more easily synthesize the latent insights in their practices by using logic/grammar. My own dialect has more specific additional aims, but I want others to follow their own paths.

And since I set it up to be equally expressible through all media, vaibbahk enables a deep and creative engagement for artists, writers, musicians, dancers, and so on, with guides included for designing orthographies for things I don't use like cooking, smells, fashion, etc.

Vaibbahk should be able to stay relevant and useful even if all my unverified personal gnosis is delusion, since you can just swap out metaphysical assumptions by designing new suffixes (ie attaching meaning to a consonant or consonant cluster).

Vaibbahk is the 5th book in the series, but it should be reasonably comprehensible to someone who is experienced: https://alleywurds.itch.io/vaibbahk

In the interest of transparency, while the first 3 books are amazon only, as those are the ones that offset my software and research expenses, I do keep a small fund for sending out copies to people who ask or who mention money is tight. People have also told me they pirate them, which is fine by me, lol. I uploaded some material to libgen myself. 

Anyone who sees this is welcome to dm or email me for an ebook/paperback.

The books are all intricately connected on a theoretical level, so they will make more sense if you read them in order, but I think vaibbahk is the most broadly helpful part to spiritual practice at large.