Aura — the perception layer you had as a child

The aura is the perceivable energetic envelope of a living being — human, animal, plant, place. In all shamanic and mystical traditions worldwide, it has been observed, described, and used in practice for millennia. In Mikkyō it is Ki (氣), the life energy, embedded in Kekkai (結界), a protective boundary. In shamanic Daoism it is visible Qi. In my Wolf Shaman lineage of the Ivory Coast, it is a protection layer standing in relationship with the Loa. Aura is not a New-Age invention. It is an ancient school of perception.

I'm Dr. Mark Hosak. I earned my PhD at Heidelberg University on Buddhist healing rituals, spent three years researching in the temples of Kyoto, practiced on the sacred mountains of Koyasan (Shingon) and Hieizan (Tendai), walked the Shikoku pilgrimage on foot, and in the decades that followed had encounters with spiritual masters on numerous journeys through Japan, Korea, and Southeast Asia. Aura and chakras have been a central focus of my practice and research for over twenty years. What follows is a journey through what the ancient traditions actually knew about aura — and through a research lineage that leads back to the Bonji-Siddham in the chakras: a layer of practice largely forgotten in Western esotericism, preserved in living Japanese tradition.

What the Aura Is Not

The English-language online world on aura is flooded with wellness spirituality — aura photography, aura-color diagnosis, "heal your aura in seven days." Before going deeper, let's sort out what the aura is not.

The aura isn't what popular aura literature has made of it. What's often sold as "ancient wisdom" in English aura books is partly a construction from the 19th and early 20th centuries. It contains borrowings from Indian chakra teachings, Christian mysticism, and modern occultism. It isn't false — but it isn't ancient either. Working with the history makes the aura concept more precise.

The aura isn't a diagnostic tool for diseases. A responsible shamanic practitioner doesn't make medical diagnoses through the aura. Diseases belong in the hands of qualified medical professionals. What shamanic aura perception can offer is an energetic reading — and that has its own value, not to be confused with medical diagnosis.

The aura isn't commercially measurable aura-photo spectroscopy. Commercial aura cameras (based on Kirlian photography from the 1930s and later commercial adaptations) measure hand skin temperature, skin conductivity, and electromagnetic fields. They translate that into colorful images. What they show is physically real. What they claim to show is interpretation that doesn't hold up scientifically. As entertainment, fine. As a diagnostic tool, no.

The aura isn't something you "cleanse" or "charge" like a battery. The old shamanic position is different: your aura is part of your living system. It breathes, changes, reacts to everything around you. What you can do is calibrate your perception and enter into relationship with the aura — not bring it in like a car for inspection.

What the Aura Actually Is — The Ancient Traditions

In the traditions I've worked with over the last thirty years — Japanese Mikkyō and Shugendō, shamanic Daoism, the Wolf Shamanism lineage of the Ivory Coast via Baron Samedi, the Egyptian tradition through Eileen Wiesmann's historical research — the aura isn't an abstract concept but a concrete perception reality.

Japan · Ki and Kekkai

In Mikkyō Buddhism, whose roots I researched at Heidelberg University, three Japanese terms are central:

• Ki 氣 — the life energy flowing through every living being and appearing as energetic envelope at the body's surface
• Kekkai 結界 — the ritually drawn boundary that protects a space or person. In Mikkyō this isn't just idea but active practice: a Kekkai is built through Mudras, Mantras, and visualizations.
• Shōken 照見 — the "luminous seeing," the contemplative perception with which experienced practitioners come to perceive the aura

In the Shingon school, the aura isn't passively observed but actively cultivated. The Gachirinkan moon-disc meditation (see Full Moon page) is a direct aura-strengthening practice: the inner moon disc is visualized in the heart center and then expanded until it surrounds the whole body as luminous armor — as Hikari-no-yoroi 光の鎧, the light armor of practice. This tradition lives on today in Shingon Reiki in contemporary form — the transmission of the Shingon healing tradition I've developed from the Japanese sources, running as its own project at shingon-reiki.com.

China · Qi and Inner Alchemy

In shamanic Daoism, the aura is visible Qi 氣 — the life energy that flows through the meridians and appears at the body's surface as energetic envelope. In inner alchemy (Neidan), Qi cultivation is aura cultivation. Whoever strengthens the Qi system through Bagua, Tai Chi, or Qigong automatically strengthens the aura. The concept of the Dantian — the three energy centers in the body — is the Daoist map for exactly this work. More on /en/daoist-shamanism.

West Africa · Aura as Relational Layer

In my Wolf Shaman lineage of the Ivory Coast, taken on over ten years ago via Baron Samedi, the aura isn't primarily understood as a visible energy field but as a relational layer. It is the layer in which the Loa, the protection spirits, the ancestors, the Great Wolf become recognizable to the practitioner — and in which they protect them. When I call on Baron Samedi in daily practice, a perceivable protection layer builds around me. That is not visualization. It is living relationship that shows itself energetically. More on /en/voodoo and /en/wolf-shamanism.

Egypt · Ka and Ba

In the ancient Egyptian tradition that Eileen Wiesmann engages deeply in her research, there isn't one but several soul concepts. Two are directly aura-related: the Ka is the vital life force connected with the body — similar to the Japanese Ki. The Ba is the personal essence that exists as a mobile part after death. Both were strengthened in Pharaoh rituals through anointings, hieroglyphs, and magical script signs. Hieroglyphic composition wasn't only writing — it was a coding of aura practices.

India · Prana and the Chakra System

In the Indian Yoga system, the aura is an expression of Prana, the life-breath energy. The chakra system with its main centers is the Indian map for inner aura anatomy. This tradition has strongly shaped Western esotericism — and it is also the source of an ancient practice layer that is barely practiced in the West: the Bonji-Siddham in the chakras. More on that shortly.

What all the truly ancient traditions share: the aura isn't described as mysticism but as observable perception. Anyone trained can see, feel, and work with it. The training takes years — not weekend workshops.

Western Aura Research — Theosophy and Fraternitas Saturni

Anyone reading about aura and chakras in English or German encounters two large currents from the late 19th and 20th centuries. Both are not ancient, but both have strongly shaped today's view. Both must be known to navigate precisely.

The Theosophical Society. Helena Blavatsky (1831–1891) founded the Theosophical Society in 1875. Her successors Charles Webster Leadbeater (1854–1934) and Annie Besant (1847–1933) built a system of "aura bodies" — etheric body, astral body, mental body, causal body, and so on, often presented as a seven-layer model. They combined Indian chakra concepts with European mysticism and modern occultism. The seven-layer model sold in many aura books as "ancient wisdom" essentially traces back to this synthesis. It is 120 years old, not ten thousand.

Gregor A. Gregorius and the Fraternitas Saturni. A second, often overlooked current in German-speaking aura and chakra research comes from a different direction: Eugen Grosche (1888–1964), known by his magical name Gregor A. Gregorius, founded in Berlin in 1926 the Fraternitas Saturni — a magical order. He was not a Theosophist. His system was its own synthesis: Scottish Rite Freemasonry, Aleister Crowley's Thelema, sex-magical practices from the Ordo Templi Orientis tradition, Indian yoga systems, medieval and modern alchemy and ritual magic.

In 1954 Gregorius published the work that to this day stands as the German-language standard for magical chakra work: "Die magische Erweckung der Chakra" ("The Magical Awakening of the Chakras"). Anyone writing seriously about chakra magic in German-speaking contexts cannot bypass Gregorius. His research was precise for his time, his practice approach clear, his synthesis load-bearing.

What Gregorius didn't have at his disposal — and what was barely known in the West in his time — was the Japanese Mikkyō tradition with its detailed Bonji-Siddham work. The Sanskrit syllable script transmitted in Japan via esoteric Buddhism was in 1954 known in Europe almost only to a narrow circle of Indologists and scholars of religion. The practical connection between the Bonji-Siddham and the chakras — central in original Brahmanic and tantric practice — was missing in Gregorius's work.

That is exactly the gap my Heidelberg research filled.

Bonji-Siddham in the Chakras — The Forgotten Practice Layer

Anyone leafing through popular aura literature finds again and again depictions of chakras: lotus blossoms in different colors, with different leaf counts, often with script characters drawn in the center. These characters are Bonji-Siddham — the Sanskrit syllable script transmitted in esoteric Buddhism Japan (Mikkyō, especially Shingon) since the 9th century in living tradition. In Hindu tantric tradition the syllables are called Bīja-Mantra, seed syllables.

The images are everywhere. What hardly anyone explains: what are the Siddham in the chakras actually for — and what do you do with them?

In popular Western aura literature, the Siddham have been adopted as decoration; their actual function was lost. But they are not decoration. They are the core of an ancient practice layer — part of the original tantric tradition, both in the Hindu lineage and in the esoteric Buddhism that came via China to Japan and was preserved there in the Shingon school.

How this practice concretely looks — what the blossom forms, colors, and geometries each mean, in what order chakra awakening happens, how the Siddham work together with breath, mudra, and visualization — has been since the 9th century an orally transmitted experiential practice. It is passed in encounter, not in texts. That's no secret-for-secrecy's-sake. It is respect for a practice whose effect unfolds only in direct transmission.

My research and practice lineage. In my study of Japanology at Heidelberg University, in the dissertation on Buddhist healing rituals, in three years of research in Kyoto, and in decades of practice on Koyasan and Hieizan, this practice layer has come alive for me piece by piece. What's preserved in Western aura literature only as symbolic hint was never lost in the lived Japanese temple practice. What I pass on today comes from this double source — academic depth and lived tradition.

Out of this, over decades an experiential path has grown that I pass on as Aura Chakra Magic — as online experiential path and occasional live event. The Bonji-Siddham are there the central tool for awakening and strengthening the chakras and thus the aura. More on this in the practice entrance below.

Bridge to Shingon Reiki. The Bonji-Siddham work has a direct connection to Shingon Reiki — the contemporary transmission of the Shingon healing tradition I've developed. Shingon Reiki brings the Siddham-Bīja back as living practice into Reiki work, returning Reiki — largely separated from its tantric-Buddhist roots in the West — to its actual source. Anyone wanting to go deeper into Bonji-Siddham practice finds at shingon-reiki.com the parallel project. Aura Chakra Magic and Shingon Reiki are complementary practice paths from the same research and experience lineage.

Scientific Framing — An Honest Position

Is the aura scientifically provable?

Short answer: no. The aura as it is experienced in shamanic tradition can't be captured with current scientific measurement methods.

Long answer: that doesn't mean it isn't real. It means the scientific methods we have today don't capture it. Comparable to: two hundred years ago electromagnetic waves couldn't be measured either — they were there nonetheless. Whether the aura is a subjective perception phenomenon or an objective energetic reality remains open.

What science sees: research on sensory synesthesia shows that some people produce visual impressions when perceiving other people — often described as "aura seeing." Studies on mirror-neuron activity and sensory integration show that what's experienced as "aura reading" can in part be explained through very fine sensory and body-language signals. That isn't wrong — it is a possible neurological partial explanation.

What science doesn't see: the collective, cross-cultural agreement in describing aura phenomena over thousands of years. When Mikkyō practitioners in Japan, Vodou initiates in West Africa, Daoist masters in China, and tantric yogis in India independently describe the same perception patterns, that is no coincidence. It points to a depth of perception worth an explanation.

My position as a Heidelberg researcher and shamanic practitioner: I take both layers seriously. I accompany people in concrete aura perception without giving healing promises. I use the ancient tradition without ducking scientific skepticism. Both are possible. Both belong together.

The Layers of the Aura — and the Karma Body as Central Working Field

In serious practice I work with two complementary maps:

• An operative perception map with six layers — for counseling and encounter perception in everyday life
• A complete practice system with seven aura fields and 7+15 chakras — for the deeper magical-shamanic practice (Aura Chakra Magic)

The six perception layers are the operative map. It is not a universal scheme — it is the teaching order that has grown over thirty years of practice.

Layer 1: physical presence. The innermost, densest layer. It surrounds the body more closely than a hand and is the first aura layer anyone can come to know. You hold your hand about ten centimeters above another person's skin — without touching. After several attempts you sense warmth, a slight resistance, a perceivable boundary. That is the physical aura layer.

Layer 2: emotional coloring. Somewhat further out — about 30 to 60 centimeters around the body. Here the emotional mood becomes visible. Anyone trained often sees colors here — not as fixed aura colors of a personality diagnosis, but as dynamic mood colors of the moment. Sadness can show as gray. Anger red. Calm blue. Love often gold or rose. These aren't universal codes — different perceivers see slightly different colorings.

Layer 3: mental structure. Somewhat further out — about one to two meters. Here the thinking structure becomes visible. Ordered, clear thoughts show differently than chaotic, blocked thoughts. Anyone trained can often see here whether someone is currently in an active thinking process or in a phase of rest.

Layer 4: Karma Body. A layer often missing or only marginal in Western-esoteric aura models — but central in shamanic and tantric-Buddhist practice. In my system it is its own layer because it has its own working logic. Karmic connections show here — old bindings from this life and earlier ones, energetic entanglements with other people, unresolved relationship knots, lineage tasks. Everything you experience in life has a cause. Most of these causes don't lie in current daily events but in a deeper layer of the energy system. In the karma-body layer they become visible — and what becomes perceivable also becomes resolvable.

This is where an ancient practice engages that finds its concentrated expression in the Mikkyō tradition: Kuji Kiri, the "Nine Cuts." Complete Kuji Kiri is a comprehensive practice series in which karmic clearing — Goshinbō — forms a central component. The figure connected with this practice is Fudō Myōō, the unshakable Wisdom King, who with the sword cuts the bindings and with the lasso draws out what no longer needs to be carried. Whoever works in the karma-body layer works with the cut that separates. That is not harmless. But it is real, ancient, and effective.

Layer 5: spiritual relationship. Even further out — the layer in which living spiritual relationships become visible. Presences of ancestors, connections to spiritual beings, the lineage of a shamanic teacher — all this becomes perceivable here. In my tradition this is the layer in which the connection to Baron Samedi and the Great Wolf becomes visible to me when I work actively with them.

Layer 6: cosmic embedding. The outermost layer — where the personal aura merges into the larger energy fields of space, place, cosmic constellation. This layer isn't daily relevant for everyone. In ritual practice, in deep meditation, in special moon phases it becomes perceivable.

In deepened practice (Aura Chakra Magic) I work with the more differentiated map: seven aura fields (etheric, emotional, mental, astral, causal, negative, Bodhi body) and 7 or 15 chakras with their assigned Bonji-Siddham. This map isn't meant for everyday entrance — it is the practice architecture for people stepping into magical-shamanic depth. The Bodhi body as outermost layer of the deepened map is the layer in which connection to awakened nature becomes visible. The causal body is the layer in which the full karmic web becomes workable.

How You Perceive the Aura — Four Exercises

The simplest entry exercise — one that occurs in similar form in many shamanic and yogic traditions and that I encountered again and again in my years in Japan:

These exercises are entrances — not a complete aura practice. The deeper experience opens in direct transmission and accompaniment, not via online exercises.

Aura and Anime — What Demon Slayer, Dragon Ball, Naruto Show Right

If you grew up with Japanese animation, you know the pattern: certain anime work with visualized aura perception — and they do it with a precision rarely found in English-language aura literature.

Demon Slayer (Kimetsu no Yaiba) — the Breath Auras. In Demon Slayer the demon hunters have their own breath styles: Water Breathing, Flame Breathing, Thunder Breathing, Beast Breathing. When deploying these styles an aura shows itself — water flows around the swordsman, flames blaze around him, thunder cracks. That isn't pure fantasy. It is the visualized depiction of what is known in Mikkyō and Shugendō tradition as activation of the Ki through specific breath techniques. Anyone training in such a breath style cultivates their aura. The anime exaggerates it visually — but the principle is ancient and real.

Dragon Ball — the Battle Auras. In Dragon Ball, fighters radiate a visible aura when concentrating their energy — the famous "power level." What is staged as spectacle has a real core: in every serious martial arts tradition there is the phenomenon of a concentrated, present fighter's aura becoming perceivable — as "Killing Intent" (殺気, Sakki) in Japanese sword-fighting traditions. I experienced this with my Ninjutsu teacher Taguchi Sensei: when he deployed his concentration, the room was different. That isn't exaggeration. That is martial-arts aura, real and palpable.

Naruto — Chakra as Energy System. In Naruto the energy system is called "Chakra" — a direct borrowing from the Indian-tantric system. Ninjas in the series use chakra points, chakra control, chakra auras. What the series modified is the fusion into a manga power system. What it kept is the basic structure: energy flows through the body in particular paths, can be dammed, directed, and unfolded outward. That is the basic principle of every Qi/Ki/Prana tradition.

Yu Yu Hakusho, Hunter × Hunter, Jujutsu Kaisen. In these series too, aura/Ki/spiritual energy is central. Hunter × Hunter's "Nen" system is one of the most precise aura depictions in anime — with character types based on aura quality. Jujutsu Kaisen builds on real Japanese folk-magic concepts — Jujutsu Kaisen literally "sorcery-martial-arts high school" isn't invented but anime adaptation of Onmyōdō and Shugendō practice.

Why do these anime work so well? Because they come from a culture that has treated Ki perception as self-evident since Shinto and Mikkyō. The writers didn't invent it — they drew from cultural depth that has been alive in Japan for centuries. What you recognize while watching is that ancient perception tradition.

Aura Perception in the Shamanic Accompaniment Practice

When I work shamanically with people — in live events, on the Wolf Shaman Master Path, in Aura Chakra Magic accompaniment, in the communities — aura perception is one of the central tools.

I perceive the six layers — physical, emotional, mental, karmic, spiritual-relational, cosmically embedded. What shows itself? Where is clarity, where confusion? Which energy layer is currently dominant? Which karmic bindings are visible? Which spiritual relationships are active? From what I perceive a map emerges. This map isn't final — it is a starting point for shared work.

What this is, and what it isn't. It isn't fortune-telling. I don't claim to see your future. I don't claim to diagnose your diseases. What I do is an energetic reading — I show what shows itself at your current aura. What you make of it is your decision. What you change in your life is your responsibility.

Where this happens. Aura perception is for me not a separate counseling sales path. It is a tool deployed in the group formats: in Aura Chakra Magic live events, in the initiation weekends of the Wolf Shaman Master Path, in community calls. In the Master Path's VIP tier, 1:1 sessions with this perception depth are a component. Classic individual counseling without group connection I currently don't offer as standard — the experience in the group is more powerful, because a group's energy field carries aura work in a way harder to establish in individual encounter.

For those who want to listen into this practice, there is a live link in the podcast episode #35 Aura and Chakra of the Shamanic Worlds Podcast. More on the podcast page.

Protecting, Clearing, Strengthening the Aura — The Ancient Practice

Anyone working with aura perception — consciously or as a highly sensitive person unconsciously — knows the problem: the aura takes on foreign energy. After intense days, after conflicts, after long train rides, after emotionally charged rooms, your own aura feels heavy, permeable, exhausted. What to do?

The ancient traditions know three answers: Protection, Clearing, Strengthening.

Protection

In Mikkyō this is Kekkai practice — a conscious energetic boundary you build around yourself. A simple beginning: before entering a charged room, breathe deep three times, visualize a luminous moon disc in your heart center (Gachirinkan short form), and let it expand like a sphere around your body. That isn't esotericism — that is preparation. Whoever goes into a swimming pool wearing a suit comes out wet. Whoever enters a charged room with conscious aura stays clear.

In the Wolf Shaman lineage of the Ivory Coast, protection isn't built through visualization but through invocation. Anyone initiated in the lineage calls Baron Samedi and the Great Wolf — and the protection layer builds from living relationship, not from one's own will.

Clearing

Three ancient tools for after intense situations:

• Incense. In Mikkyō, sandalwood, aloeswood (Jinkō), and other incense woods are used. In the Vodou lineage of the Ivory Coast, other incense mixtures are used, often attuned to Baron-Samedi altar. For general use, sandalwood or frankincense is a good start.
• Water. A conscious shower in which you name what doesn't belong to you and symbolically let it flow off. Sounds simple. Works.
• Time in nature. Forest, water, mountains — all three are ancient aura cleaners. In Yamabushi traditions this is specifically deployed: after intense ritual phases the practitioner goes into the mountains to let the aura return to its natural form.

Strengthening

The long-term build practice. The most effective tools:

• Daily Gachirinkan practice — the inner moon disc as stable energetic anchor
• Bonji-Siddham work with the chakras — the ancient tantric practice of targeted chakra awakening (deepened in Aura Chakra Magic)
• Qi practice through Qigong, Tai Chi, or Bagua — cultivating inner energy
• Sleep hygiene — the aura primarily regenerates in deep sleep
• Meaningful relationships — anyone living in a respectful aura environment has a stronger aura

What to avoid: all aura "cleansing" sales products without substance. Aura sprays, aura pyramids, aura crystals in combo sets. That is business model, not tradition. The ancient tools are unspectacular — and they work.

Aura for Highly Sensitive People — When You Already Sense It

Anyone highly sensitive (see /en/highly-sensitive) often perceives the aura already untrained — as mood-sensing of people, as atmosphere-reading of rooms, as gut feeling in social situations. That isn't imagination. It is the natural aura perception of a highly sensitive constitution.

What highly sensitive people often lack isn't perception — but the tools to work with this perception. Without tools the aura impressions often feel overwhelming, confusing, sometimes exhausting. With tools they become a perception practice.

Clear separation of own and foreign aura. Highly sensitive people often perceive foreign energies and mistake them for their own. A conscious daily practice of self-aura-strengthening — for example a short Gachirinkan visualization or Bonji-Siddham work — can open space for a clear distinction between "mine" and "yours."

Protection anchor for charged situations. Before going into crowded trains, conflict spaces, or emotionally intense situations, you build inner conscious aura strengthening. That isn't esotericism — it is preparation.

Energetic cleanup. After intense days: ten minutes of conscious aura cleaning. Incense. A conscious shower. A brief meditation in which you name what doesn't belong to you and symbolically return it.

Mikkyō Aura Practice — Gachirinkan and Marishiten

In Mikkyō, aura practice isn't a separate discipline — it is so interwoven with the visualization practices that both grow together.

The central practice is Gachirinkan (see thorough treatment on the Full Moon page). In the aura context, Gachirinkan is a practice form of aura strengthening: visualize a luminous moon disc in the heart center, breathe in the brightness, let it expand until the moon disc surrounds the whole body as luminous sphere.

That is the Mikkyō light armor — the Hikari-no-yoroi 光の鎧. It is not static — it breathes with your breath. It is not eternal — it disperses when the practice ends. But it becomes stronger each time you rebuild it. Over years of daily practice the light armor becomes a stable aura layer that holds even in charged situations.

Anyone going deeper in Mikkyō encounters Marishiten invocation. Marishiten (摩利支天) is in Mikkyō a protective deity, often depicted in Bodhisattva form. The correct categorization is Bodhisattva and protective deity — not "goddess" in the Western-esoteric sense. Marishiten has a moonlight reference and is invoked particularly at threshold transitions in the Yamabushi tradition. In protection practices Marishiten is a central figure.

Wolf Shaman Aura Practice from the Ivory Coast

My Wolf Shamanism comes from West Africa — more precisely, from the Ivory Coast, via Baron Samedi. This clarification is laid out in full on the Full Moon page and the Voodoo page.

In this lineage, aura work is understood differently than in Mikkyō. Here the aura isn't primarily a visualization practice but a relational reality. The aura is the layer in which the Loa, the protection spirits, the ancestors, the Great Wolf become recognizable for the practitioner — and in which they protect them.

The central practice: protection invocation with Baron Samedi and the Great Wolf. This practice strengthens the aura not through visualization but through living relationship. When I call on Baron Samedi in daily practice, a perceivable protection layer builds around me — not because I will it into visualization, but because a spiritual relationship becomes alive.

If you don't carry this lineage yourself — and most readers won't — the practice can't be taken over one-to-one. But the principle translates: identify a spiritual force with which you stand in real relationship, and ask for protection. It can be a deceased grandfather. A guardian spirit of your tradition. A saint. A trusted spiritual presence. Form is secondary. Relationship is primary.

Aura, Lunar Phases and Sleep

Aura and lunar rhythm are tightly woven. Anyone seriously practicing aura work will notice patterns over the years:

• At full moon the aura is often softer, more permeable — the practitioner perceives more, but is also more vulnerable to foreign influences. Protection practice becomes especially important.
• At new moon the aura naturally withdraws. Inner-vision practice works particularly deep.
• In waxing moon the aura can be actively strengthened — good for build practice, accumulation.
• In waning moon the aura can be cleared — what has come loose can go.

Detailed treatment of the lunar rhythm on the Moon Phases page. In the Twelve Sacred Nights between Christmas and Epiphany a special intensification shows itself for aura practitioners — the veil between perception layers is then noticeably thinner.

Practice Entrances for Aura Perception

If you've come this far and noticed that aura interests you not as colorful esotericism but as a real perception layer, there are three entrances — sorted from low-threshold to the full path.

First Step · Newsletter and High-Sensitivity Quiz

The easiest entrance. If you wonder whether your aura perception connects to high sensitivity, take the short quiz "Are you highly sensitive?" — the ten reflection points from the High Sensitivity focus. Afterwards you can subscribe to the Shamanic Worlds newsletter. There I share in small steps what has helped highly sensitive people in the ancient traditions — Mikkyō breath, moon rhythm, protection practice, aura exercises, Bonji-Siddham basics.

Deepening · Aura Chakra Magic

The direct practice entrance into the ancient tradition of Bonji-Siddham work with the chakras. Aura Chakra Magic is my online experiential path and occasional live event, making the complete system accessible:

• The 7 main chakra system and the extended 15 main chakra system with their assigned Bonji-Siddham
• The seven aura fields from etheric to Bodhi body, including work with the causal body
• The awakening of the chakras as lived practice
• Building and strengthening the aura via breath, visualization, and the ancient tantric Bonji-Siddham tradition

Aura Chakra Magic is available as online experiential path that can begin anytime, and occasionally as a live-event weekend. Both formats are directly bookable.

Aura Chakra Magic — book directly

Aura Chakra Reading is a separate format that specifically opens the perception and reading capacity of the aura for shamanic counseling and accompaniment practice. Both formats complement each other. Whoever begins with the awakening and strengthening practice begins with Aura Chakra Magic. Whoever wants to work with the perception and diagnostic practice finds the entrance via Aura Chakra Reading.

Aura Chakra Reading — book directly

English-speaking community · Japanese Grimoire Society. For English-speaking seekers wanting to enter Kuji Kiri and Mikkyō practice, the dedicated community is the Japanese Grimoire Society on Skool — guided practice, weekly live calls, a circle of seekers walking the same path. The related project Shingon Reiki offers the healing-practice side of the same Bonji-Siddham tradition.

Japanese Grimoire Society on Skool Shingon Reiki

Depth Path · The Wolf Shaman Master Path

For those who want to take on the lineage themselves — Wolf Shamanism of the Ivory Coast via Baron Samedi, with aura perception as central tool, embedded in full shamanic accompaniment — the entrance is the Wolf Shaman Master Path. That is the full path: daily practice, initiation experiences, lineage accompaniment, community. In the Master Path's VIP tier, 1:1 sessions are part of the offering. Not a beginner's entrance, but for people who know that this perception school seeks a frame in their life serious enough to hold it.