A Brief History of Cartomancy: Playing Cards and Tarot
Cartomancy, the art of using cards as a means of divination, has a long and intricate history that weaves together gaming, art, and mysticism. At its heart lies the belief that cards can act as mirrors of the human condition, revealing hidden truths and offering guidance in moments of uncertainty. From its humble beginnings as a pastime with simple playing cards to the richly symbolic world of tarot, cartomancy has evolved in tandem with the cultures that shaped it, reflecting the societal, spiritual, and psychological currents of each era.
Though cartomancy is most commonly associated with tarot today, its origins lie in the more universal tradition of playing cards, which were used for games and fortune-telling long before tarot gained esoteric significance. Over time, playing cards and tarot diverged, each developing unique systems of interpretation and spiritual association.
Playing cards, with their four suits and numerical ranks, became tools for divination by linking their everyday symbolism to broader human experiences—love, money, work, and challenges. Tarot, on the other hand, offered a deeper symbolic framework with its Major and Minor Arcana, each card laden with archetypes, cosmic connections, and mythic resonance. Together, they form the twin pillars of cartomancy, each appealing to different traditions and approaches within the world of divination.
The history of cartomancy is not merely a story of how people read cards; it is a reflection of how societies have sought meaning through symbols. From medieval courts to modern living rooms, cards have served as tools for navigating the unknown, fostering a connection between the mundane and the mystical. In tracing this history, we uncover not only the evolution of a practice but also a window into the human desire to understand the forces that shape our lives.
The Origins of Playing Cards
The history of playing cards is a fascinating journey across cultures, trade routes, and centuries. They are believed to have originated in China during the Tang Dynasty (618–907 CE) as a blend of entertainment and symbolic representation. The earliest references to playing cards in China describe them as “leaf games” (yezi xi), which were small, paper-based tools used for gambling and storytelling. These proto-playing cards were often inscribed with suits or symbols, many of which were precursors to modern designs.
Chinese Origins
The oldest surviving records of playing cards come from the Tang and Song Dynasties, with references to decks like the “money-suited cards” (ma diao pai), used in games that mirrored financial transactions. These decks contained four suits—coins, strings of coins, myriads, and tens of myriads—each tied to economic hierarchies of the time. Early games involved combinations of numerical values, similar to modern trick-taking card games.
Cards from this era were not merely recreational objects; they also had symbolic and literary significance. Some decks featured poetic verses, historical anecdotes, or characters from Chinese classics, turning card games into a blend of strategy, art, and education.
The Spread of Playing Cards Along Trade Routes
From China, playing cards spread westward, carried by merchants and travellers along the Silk Road. By the 12th or 13th century, they had reached Persia and India, where they underwent significant adaptations. Persian Ganjifa cards, for example, featured elaborate hand-painted designs and were often circular rather than rectangular. These cards were used in games and had distinct suits, such as cups, swords, coins, and polo sticks, that would later influence European card designs.
The Mamluks of Egypt played a crucial role in transmitting playing cards to Europe. The Mamluk decks, dating to the 14th century, were highly decorative, featuring suits that corresponded to cups, coins, swords, and polo sticks. These suits are significant because they are the direct ancestors of the suits in European tarot decks. Mamluk cards were crafted with exquisite artistry, incorporating Islamic geometric patterns and calligraphy, as Islam prohibited figurative art.
Arrival in Europe
Playing cards arrived in Europe by the late 14th century, likely through trade routes in the Mediterranean or by returning Crusaders. The first European cards were closely modelled on the Mamluk decks, though with some regional modifications. In Italy and Spain, the suits of cups, coins, swords, and batons became standard. These suited cards were initially hand-painted luxury items commissioned by the nobility, making them rare and expensive.
As card production became more widespread with the advent of woodblock printing and later the printing press, playing cards became accessible to the middle and lower classes. Regional styles emerged: Italian and Spanish cards retained the Mamluk suits, while German card-makers created unique suits like hearts, bells, acorns, and leaves. By the 15th century, French card-makers had developed the suits we recognise today—hearts, diamonds, clubs, and spades—along with the standardised court cards of kings, queens, and knaves (later called jacks).
Playing Cards as Divination Tools
While initially used for gaming and gambling, the symbolic imagery of playing cards naturally lent itself to divinatory practices. The four suits came to represent aspects of life:
Hearts: Emotions, relationships, and love
Diamonds: Wealth, material success, and career
Clubs: Work, creativity, and growth
Spades: Challenges, loss, and endings
By the 15th and 16th centuries, playing cards were being used for fortune-telling across Europe. Their straightforward designs made them accessible for intuitive readings, while their portability ensured that cartomancy could spread widely. Folk traditions in countries like France, Italy, and Germany contributed to the development of systems where the numbers, suits, and court cards carried specific meanings.
A Foundation for Tarot
The introduction of playing cards to Europe paved the way for the creation of tarot decks, which expanded on the structure of standard playing cards by adding the Major Arcana—a series of 22 symbolic cards representing archetypes, spiritual principles, and cosmic forces. Tarot decks were initially created for gaming, like the tarocchi games popular in Italy, but their roots in the iconography of playing cards and the spiritual interpretations of their imagery ensured their place in the esoteric traditions that followed.
Playing cards, then, represent more than just a pastime; they are a cultural artefact that has adapted and evolved across centuries. From the royal courts of the Mamluks to the bustling cities of Renaissance Europe, their journey encapsulates a rich history of art, commerce, and mysticism, laying the groundwork for their role in divination and the development of tarot.
The Emergence and Origin of Tarot Cards
The tarot is a unique subset of playing cards that emerged during the Renaissance, blending the artistry of the time with symbolic imagery that would later be associated with mysticism and divination. Though today tarot is often viewed through an esoteric lens, its origins lie in gaming and cultural storytelling, only later taking on its spiritual and divinatory significance.
The Early Development of Tarot
The earliest known tarot cards appeared in 15th-century Italy, likely in the courtly cities of Milan, Ferrara, and Bologna. These decks, known as carte da trionfi (cards of triumphs), were created as an extension of standard playing cards, which by then had become widely popular across Europe. The triumphs, or trump cards, were added as a new suit, distinct from the existing four suits of swords, batons (or wands), cups, and coins.
The trionfi decks were commissioned by wealthy families, most famously the Visconti and Sforza families of Milan. The Visconti-Sforza Tarot, one of the earliest surviving examples, was lavishly illustrated and hand-painted with gold leaf. These decks were less about divination and more about celebrating wealth, artistry, and the intellectual pursuits of the Renaissance elite. The imagery of the trump cards drew heavily on allegorical themes popular in Renaissance art, literature, and philosophy, including depictions of virtues (such as Temperance, Justice, and Strength), cosmic elements (the Sun, Moon, and Star), and personifications of abstract concepts like Death and the Wheel of Fortune.
Tarot as a Game
The original purpose of tarot was as a card game, often referred to as tarocchi in Italy and tarot in France. This game, akin to modern bridge or euchre, used the trump cards to “triumph” over others in gameplay. The addition of the trump cards added complexity and strategy to traditional card games, making them a favourite among the European nobility.
The rules and structure of these games varied regionally, but they laid the groundwork for the 78-card tarot deck we know today. A standard tarot deck consisted of:
The Minor Arcana: Four suits (swords, batons/wands, cups, and coins/pentacles), each containing numbered cards (Ace through Ten) and court cards (King, Queen, Knight, and Page/Jack).
The Major Arcana: 22 trump cards, each with unique imagery and symbolic meaning, including cards like The Fool, The Magician, and The World.
The inclusion of The Fool, often unnumbered or assigned the value zero, marked a departure from traditional suits, symbolising a wildcard or an outsider in both gameplay and allegory.
Esoteric Interpretations and the Egyptian Connection
For centuries, tarot remained primarily a gaming tool, with no explicit link to mysticism or divination. This changed in the late 18th century when French occultists began to ascribe esoteric significance to the cards.
Antoine Court de Gébelin, a Protestant clergyman and amateur Egyptologist, was among the first to reinterpret tarot as a repository of ancient wisdom. In his 1781 work Le Monde Primitif, Court de Gébelin claimed that the tarot preserved the sacred teachings of ancient Egypt, specifically the mystical Book of Thoth. He argued that the tarot’s imagery contained allegorical and symbolic keys to universal truths, though his assertions were largely speculative and unsupported by historical evidence.
Jean-Baptiste Alliette, known as Etteilla, took these ideas further by developing the first tarot deck explicitly for divination. Etteilla’s deck reordered the traditional structure of the cards and added occult symbols, astrological associations, and alchemical references. He also wrote comprehensive guides for interpreting the cards, solidifying tarot’s role as a divinatory tool.
The Golden Dawn and the Tarot’s Esoteric Renaissance
The late 19th and early 20th centuries saw the tarot fully embraced by occult societies, particularly the Hermetic Order of the Golden Dawn. This organisation developed a complex system of correspondences linking the tarot to astrology, the Kabbalistic Tree of Life, and the elements. Golden Dawn members, including Arthur Edward Waite and Aleister Crowley, played pivotal roles in shaping modern tarot.
Waite collaborated with artist Pamela Colman Smith to create the Rider-Waite-Smith Tarot in 1909. This deck was groundbreaking in its design: for the first time, all 78 cards featured detailed illustrations, allowing readers to intuitively interpret even the Minor Arcana. Waite’s deck became the foundation for most modern tarot traditions, particularly those focused on introspection and personal growth.
Crowley, on the other hand, approached tarot from a more mystical and ceremonial perspective. His Thoth Tarot, created with artist Lady Frieda Harris, reimagined the cards with rich symbolism drawn from alchemy, astrology, and Thelema.
Tarot as a Divinatory Tool
The shift from gaming to divination marked a profound transformation in the use of tarot. By the 20th century, tarot had become deeply intertwined with practices like fortune-telling, self-reflection, and spiritual exploration. Practitioners began to use tarot spreads—layouts of cards with specific positional meanings—to answer questions about the past, present, and future.
Each card, whether from the Major or Minor Arcana, came to represent archetypal energies or life situations. For example:
The Fool symbolised new beginnings and boundless potential.
The Magician represented willpower and mastery.
The Tower warned of upheaval and destruction, while
The Star offered hope and renewal.
Tarot in Contemporary Practice
Today, tarot decks are produced in an astonishing variety of styles and themes, reflecting everything from traditional spiritual paths to modern pop culture. The tarot has become not only a tool for divination but also a medium for storytelling, meditation, and artistic expression.
Although the idea of tarot as an ancient, mystical tradition is largely a product of 18th and 19th-century reinterpretations, its enduring appeal lies in its ability to adapt and resonate with each new era. From its Renaissance beginnings as a game of triumphs to its current role as a spiritual and psychological tool, the tarot remains a timeless reflection of the human journey.
For centuries, the vampire has captivated the human imagination, evoking images of immortal creatures of the night, thirsting for blood and power. But beyond the realm of folklore and fiction, there exists a vibrant and diverse community of individuals who identify with the vampire archetype in a very real and personal way.
In this article, we’ll delve into the hidden world of the vampiric lifestyle, exploring its history, beliefs, and practices. From psychic vampirism to sanguine rituals, from gothic aesthetics to modern subcultures, we’ll uncover the many facets of vampire identity and community, as well as taking a look at the positive and negative ways that vampirism has been practiced, and how to deal with a vampiric attack.
So, stick around and join me in this adventure into the world of the Vampire.
Cultural History
Many consider the origin of Vampirism to find its roots in Victorian literature, being a pure fantasy of the mind and an obsession with the macabre, but we find its roots much, much earlier in Ancient Mesopotamia.
Mesopotamia
In Mesopotamian mythology, which encompasses the civilizations of Sumer, Akkad, Assyria, and Babylonia, there are references to malevolent spirits known as “Lilitu” or “Lilith” and “Akhkharu.” These entities were often depicted as demons or spirits associated with darkness, chaos, and the underworld. You may remember me speaking about the lilu and the lili which were considered wind demons and associated with Pazuzu but what I also believe evolved into the figure we know and love as Lilith.
Particularly a prominent figure in Mesopotamian folklore. Lilith was believed to be a night demon associated with storms and wind, often depicted as a winged creature with bird-like features, although we should be careful to not get this imagery mixed up with that of Ishtar. According to some legends, Lilith was said to prey on newborn infants and pregnant women, embodying the archetype of the femme fatale and representing fears surrounding childbirth and maternal mortality.
Greece
In ancient Greek mythology, there are several references to creatures that share similarities with vampires. One notable example is the Lamia, a female monster depicted as a half-woman, half-serpent figure who was said to devour children and seduce men to their doom. Lamia was often associated with the concept of female sexuality and the dangers of lust and temptation.
Another figure from Greek folklore is the Empusa, a demonic creature with the ability to shape-shift and assume various forms, including that of a beautiful woman. Empusae were believed to prey on travellers and wayfarers, luring them into secluded places before revealing their true monstrous nature and feasting on their blood or flesh.
Egypt
In ancient Egyptian mythology, the concept of vampirism is closely linked to beliefs surrounding death, the afterlife, and the journey of the soul. While Egypt does not have a direct equivalent to the modern vampire, there are references to beings such as the “Akh” or “Ba,” which are aspects of the soul that were believed to persist after death.
The Egyptian Book of the Dead, a funerary text that guides the deceased through the afterlife, contains spells and incantations intended to protect the soul from malevolent spirits and demons that might threaten its passage. These spirits, often depicted as grotesque or monstrous beings, embody the dangers and challenges faced by the soul on its journey to the realm of the dead.
European Folklore
The origins of the modern vampire as we know it today can be traced back to European folklore, where tales of the undead have permeated cultures for centuries. Particularly in Eastern Europe, regions such as Romania, Hungary, and Serbia were steeped in beliefs in revenants—corpses that defied death to return to the realm of the living, often with malevolent intentions.
In these communities, the fear of revenants was deeply ingrained, as they were believed to be responsible for a host of calamities, including plagues, crop failures, and mysterious deaths. Revenants were thought to rise from their graves at night, seeking to drain the life force of the living or spread disease and chaos in their wake. Villagers took elaborate precautions to protect themselves from these undead creatures, including placing garlic or holy symbols around their homes and driving stakes through the hearts of suspected vampires.
The Slavic Influence
Slavic folklore exerted a profound influence on the development of the vampire mythos, particularly in countries like Russia and Poland, where stories of vampiric creatures were woven into the fabric of daily life. In these cultures, beings known as “upirs” or “strigoi” were believed to possess similar traits to vampires, including the ability to rise from the dead and feed on the blood of the living.
These beliefs were often intertwined with pagan rituals and superstitions, reflecting the blending of ancient traditions with Christian influences. In Slavic folklore, vampires were not merely monsters to be feared but also symbols of the uncanny and the unknown, representing the liminal space between life and death.
Rituals and practices aimed at warding off vampires were common in Slavic communities, ranging from the placement of garlic and crucifixes to the use of protective amulets and charms. These traditions persisted for centuries, shaping the cultural landscape of the region.
Literary History
The thing that probably laid the cornerstone to a majority of people following a modern lifestyle, is the various literature that come out of the distant past to the modern inclusions with revivals of the theme cropping up every now and then. I will have a look at some of the main literary influences, but probably the earliest mention of a vampire in literature was just after the so-called “vampire craze” of 1720s and 1730s. A German poet named Heinrich August Ossenfelder wrote a poem called The Vampire in 1748.
Of course, all of this literature focused on an erotic theme, even Ossenfelder’s poem was about a man who’s love was thwarted by a fair maiden and so he threatens to visit her in the night and drink her blood by giving her the seductive kiss of the vampire.
However, in more well-known literary circles we find the novella by John Polidori, “The Vampyre”, written in 1819, often credited as the first modern vampire story in English literature. John Polidori, a physician and writer, was inspired by a fragment of a story written by Lord Byron. The novella tells the story of Lord Ruthven, a charismatic and enigmatic nobleman who hides a dark secret—he is a vampire. Polidori’s depiction of the vampire as a seductive and aristocratic figure sets the stage for many of the tropes and themes that would become synonymous with the genre.
Bram Stoker
Then came Bram Stoker’s “Dracula” (1897), arguably the most influential vampire novel of all time. Stoker introduced the world to Count Dracula, a Transylvanian nobleman who terrorizes Victorian England with his insatiable thirst for blood. Drawing on Eastern European folklore and Gothic literary traditions, “Dracula” combined elements of horror, romance, and mystery to create a timeless masterpiece. Stoker’s portrayal of Dracula as a cunning and charismatic villain, capable of exerting control over his victims through supernatural means, cemented the vampire’s status as a symbol of fear and desire.
However, moving back in time again, just over 20 years before Bram Stoker’s “Dracula”, was “Carmilla” by Sheridan Le Fanu, published in 1872. “Carmilla” follows the story of a young woman named Laura who becomes the prey of a female vampire named Carmilla. Le Fanu’s exploration of themes such as forbidden desire, sexuality, and the supernatural influenced later vampire fiction and contributed to the evolution of the genre.
Anne Rice’s “Interview with the Vampire” (1976) marked a departure from traditional vampire narratives, offering a more introspective and psychological exploration of the vampire experience. The novel, which is presented as a series of interviews with the vampire Louis, delves into themes of immortality, morality, and existential angst. Rice’s vampires are complex and tragic figures, grappling with their own humanity as they navigate a world that fears and misunderstands them.
And finally, we come to the sparkly. While perhaps less critically acclaimed than some of the other works mentioned, Stephenie Meyer’s “Twilight” series (2005-2008) played a significant role in popularizing vampires among a new generation of readers. Centred around the romance between Bella Swan and the vampire, Edward Cullen, the series introduced a new interpretation of vampires as glittering, angst-ridden teenagers. Despite its detractors, “Twilight” brought vampires back into the spotlight and sparked a renewed interest in vampire fiction and fandom.
These works, among others, have shaped the literary landscape of vampire fiction, inspiring countless authors and filmmakers to explore the enduring appeal of the undead. But we need to get to the modern and real-life applications of Vampirism. Before we do that though, I wanted to move from the fictional literature to the non-fiction and speak about some authors that you might want to check out.
Prominent Authors and their works
Dion Fortune
Dion Fortune, a British occultist, author, and founder of the Fraternity of the Inner Light, explored the concept of vampirism within the context of her esoteric teachings and writings. While Fortune did not focus extensively on vampirism specifically, she touched upon the topic in some of her works, offering insights into the symbolic and psychological aspects of psychic vampirism.
In “The Secrets of Dr. Taverner” (1926) she depicted characters who exhibit vampiric tendencies, feeding upon the psychic energies of others in order to sustain themselves or fulfill their desires, explored the theme of psychic vampirism as a form of energy drain within the human psyche and spiritual realm. Fortune viewed psychic vampirism as a metaphor for the draining of spiritual vitality and life force by negative influences or malevolent entities.
In her teachings on psychic self-defense and spiritual hygiene, which she explored greatly in her book “Psychic Self-Defense” (1930), Fortune emphasized the importance of protecting oneself against psychic vampirism and other forms of energetic intrusion. She advocated for practices such as visualization, meditation, and the use of protective symbols and rituals to shield oneself from psychic attack and manipulation. Fortune believed that maintaining strong energetic boundaries and cultivating inner strength were essential for safeguarding one’s spiritual well-being. This book is one of those I usually recommend for protective magic.
Manly P. Hall
Next in line is Manly P. Hall, a prolific author and lecturer on esoteric and occult topics, explored the symbolism of vampirism within the broader context of ancient mystery traditions and symbolic interpretation. In his book “The Secret Teachings of All Ages,” Hall delves into various allegorical meanings associated with the vampire archetype.
Like Fortune, Hall does not focus extensively on vampirism specifically, he touches upon the symbolism of the vampire in the context of the human psyche and spiritual evolution.
Hall’s writings suggest that the vampire archetype symbolizes the predatory instincts and darker aspects of human nature. Like the vampire in literature, which preys upon the life force of others to sustain itself, humans have within them primal urges and desires that can lead to destructive behaviour if left unchecked. The vampire serves as a metaphor for these instincts, highlighting the importance of self-awareness and self-mastery in spiritual development.
In “The Secret Teachings of All Ages,” Hall explores the theme of spiritual dangers and temptations that confront the seeker on the path to enlightenment. He suggests that the allure of power, pleasure, and material wealth can be likened to the seductive appeal of the vampire, which entices its victims with promises of immortality and eternal youth. Hall warns against succumbing to these temptations, advocating instead for the pursuit of inner wisdom and spiritual truth.
While the vampire is often portrayed as a sinister and malevolent figure, Hall also hints at the potential for transformation and renewal within the vampire archetype. He suggests that the vampire’s thirst for blood and vitality can be interpreted symbolically as a quest for spiritual nourishment and enlightenment. By confronting and embracing the shadow aspects of the self, individuals can undergo a process of inner alchemy and rebirth, transcending their limitations and attaining higher states of consciousness.
Overall, Manly P. Hall’s insights into the symbolism of vampirism offer a thought-provoking exploration of the human psyche and spiritual journey. By examining the vampire archetype through the lens of ancient wisdom and esoteric philosophy, Hall invites readers to contemplate the deeper meanings and universal truths embedded within this enduring mythological motif.
Don Webb
Moving from the symbolism of the vampire archetype, we now move a little closer to the real-life vampire. Within this realm you will find many connections to the Temple of Set, starting with Don Webb.
Don Webb is American author and occultist, as well as a former High Priest of the Temple of Set. He has written several books and essays on occult topics, including vampirism. Here are some of his notable works related to vampirism:
1. “Uncle Setnakt’s Essential Guide to the Left Hand Path” (2003):
While not solely focused on vampirism, this book explores various aspects of the Left Hand Path, including the symbolism of vampirism within the context of esotericism and occult philosophy. Webb delves into the concept of psychic vampirism and its significance as a symbol of personal empowerment and spiritual evolution.
2. “Energy Magick of the Vampire” (2003):
In this book, Webb explores the theory and practice of energy magick from a vampiric perspective. He delves into techniques for working with subtle energies, psychic feeding, and spiritual transformation, drawing upon the symbolism of the vampire archetype to guide practitioners on a path of personal empowerment and self-mastery.
3. “The Seven Faces of Darkness” (2009):
While not exclusively focused on vampirism, this book explores the symbolism of darkness and the shadow self within the context of esotericism and the Left Hand Path. Webb delves into the psychological and spiritual aspects of the vampire archetype, examining its significance as a symbol of personal transformation and inner alchemy.
4. “Set the Magician” (2010):
In this book, Webb explores the mythology and symbolism of the Egyptian deity Set within the context of modern occultism. While not specifically about vampirism, Set has been associated with themes of darkness, chaos, and personal power, which are often explored within the vampire subculture. Webb’s examination of Set’s role as a deity of individualism and rebellion may resonate with individuals interested in vampiric symbolism.
Webb’s interpretation of vampirism goes beyond the literal consumption of blood and delves into the symbolic and psychological aspects of the vampire archetype. He views vampirism as a metaphor for the quest for power, knowledge, and self-mastery, drawing parallels between the vampire’s thirst for blood and the individual’s drive to attain personal empowerment and transcendence.
Like other occultists and esoteric practitioners, Webb acknowledges the concept of energy exchange within the vampire archetype. He suggests that vampiric symbolism can be interpreted as representing the manipulation and transmutation of subtle energies for personal gain or spiritual advancement.
Central to Webb’s interpretation of vampirism is the concept of self-deification—the process of recognizing and actualizing one’s own divinity or godhood. He views the vampire as a symbol of the individual’s quest to transcend human limitations and become a sovereign being capable of shaping their own destiny.
Despite the emphasis on personal power and autonomy, Webb also stresses the importance of ethical conduct and responsibility within the practice of vampirism. He advocates for the use of power for constructive purposes and encourages individuals to consider the consequences of their actions on themselves and others.
If you have an interest in the philosophies of the Temple of Set, then I would also suggest exploring the works of Michael A. Aquino, an American occultist and the founder of the Temple of Set. While he did not focus exclusively on vampirism in his writings, he explored related themes within the context of his esoteric teachings and philosophical framework.
Michelle Belanger
Michelle Belanger is a prominent figure in the modern vampire community and has written extensively on the topic of vampirism. Belanger is an author, occultist, and self-identified psychic vampire who has contributed to the understanding and discussion of vampirism within both the vampire subculture and broader occult community.
Belanger’s writings on vampirism cover a wide range of topics, including personal experiences, metaphysical theories, ethical considerations, and practical techniques for energy work.
In “The Psychic Vampire Codex” (2004), Belanger provides an in-depth exploration of psychic vampirism, drawing upon her own experiences as a psychic vampire and insights from the vampire community. The book offers guidance on understanding psychic vampirism, developing energy awareness and management skills, and navigating ethical considerations within the vampire subculture.
Building upon the concepts introduced in “The Psychic Vampire Codex,” Belanger’s follow-up book, “The Psychic Energy Codex” (2007), delves deeper into the principles of energy work and psychic self-defense. She explores various techniques for manipulating energy, protecting oneself from psychic attack, and enhancing personal energy reserves.
We also have “Vampires in Their Own Words: An Anthology of Vampire Voices” (2007). As editor of this anthology, Belanger presents a collection of essays and personal accounts from individuals within the vampire community, offering diverse perspectives on vampirism, identity, and spirituality. The book provides readers with a glimpse into the lived experiences and beliefs of those who identify as vampires.
In addition to her books, Belanger has contributed articles and essays to various publications and online forums, sharing her insights and perspectives on vampirism with a wider audience. She has played a significant role in shaping the modern understanding of vampirism and fostering a sense of community and understanding within the vampire subculture.
Michelle Belanger’s interpretation of vampirism encompasses both the practical aspects of energy work and the spiritual and psychological dimensions of the vampire archetype. She draws upon her own experiences and insights to explore the nature of vampirism and its significance within the broader occult and metaphysical context.
She views vampirism as a form of psychic energy exchange, where individuals have a heightened sensitivity to subtle energy fields and may experience a need to absorb or replenish energy from external sources. She describes psychic vampires as individuals who have a natural affinity for working with energy and may unconsciously or consciously draw upon the energy of others for sustenance or empowerment.
Central to Belanger’s interpretation of vampirism is the importance of energy awareness and management. She emphasizes the need for psychic vampires to develop skills for recognizing, balancing, and regulating their own energy levels, as well as respecting the energetic boundaries of others. Belanger advocates for practices such as meditation, visualization, and energy work to enhance energy awareness and promote energetic hygiene.
She emphasizes the importance of community and support within the vampire subculture. She advocates for open communication, mutual respect, and ethical conduct among members of the vampire community, fostering a sense of solidarity and understanding among individuals who share similar experiences and beliefs.
Father Sebastiaan
And finally, Father Sebastiaan, born Joseph Labrecque, is a prominent figure within the modern vampire subculture. Born on December 18, 1972, in New York City, Father Sebastiaan has dedicated much of his life to exploring the vampire archetype and fostering a sense of community among those who identify with it.
With a background in fashion, performance art, and occult studies, not to mention once being a dentist’s assistant which led him to start a business as a fangsmith, Father Sebastiaan became a leading figure in the vampire community.
In 1998, Father Sebastiaan founded the Sabretooth Clan, an international organization dedicated to celebrating and exploring the vampire lifestyle. The Sabretooth Clan hosts events, gatherings, and rituals that embrace vampiric symbolism and provide a space for individuals to connect with others who share their interests and experiences.
One of Father Sebastiaan’s most notable contributions to the vampire community is the creation of the Endless Night Vampire Ball, an annual event that brings together vampires and enthusiasts from around the world for a night of music, performance, and revelry. The Endless Night Vampire Ball has become a hallmark of the vampire subculture, attracting attendees from all walks of life who come together to celebrate their shared passion for the mysterious and macabre.
In addition to his work with the Sabretooth Clan and the Endless Night Vampire Ball, Father Sebastiaan is also an author, lecturer, and spiritual leader within the vampire community. He has written several books on vampirism, spirituality, and esoteric topics, sharing his knowledge and insights with others who are drawn to the vampire archetype.
Overall, Father Sebastiaan’s contributions to the modern vampire subculture have helped to foster a sense of community, acceptance, and understanding among those who identify with the vampire lifestyle. Through his work, he continues to inspire and empower individuals to embrace their unique identities and explore the mysteries of the night.
A couple of his noteworthy books are Vampyre Magick and Vampyre Sanguinomicon.
“Vampyre Magick: The Grimoire of the Living Vampire” is a comprehensive guide to the practice of vampiric magick within the context of the modern vampire subculture. Drawing upon his years of experience as a leader and practitioner within the vampire community, Father Sebastiaan offers readers a glimpse into the esoteric world of vampyre magick, blending elements of occultism, energy work, and spiritual exploration.
The book begins by exploring the history and mythology of vampirism, tracing its origins from ancient folklore to its modern manifestations within the vampire subculture. Father Sebastiaan delves into the symbolism of the vampire archetype, exploring its significance as a symbol of personal transformation, power, and transcendence.
From there, “Vampyre Magick” dives into the practical aspects of vampiric magick, offering readers a step-by-step guide to harnessing the energies of the night for spiritual empowerment and self-discovery. Father Sebastiaan covers a wide range of topics, including energy work techniques, ritual practices, Vampiric Lycanthropy, sex magick, and meditation exercises designed to awaken the vampyric within and tap into the hidden potentials of the subconscious mind.
Throughout the book, Father Sebastiaan emphasizes the importance of ethical conduct, self-awareness, and personal responsibility in the practice of vampyre magick. He encourages readers to approach their journey with curiosity, respect, and a willingness to explore the depths of their own psyche.
In essence, “Vampyre Magick” serves as a guidebook for those who are drawn to the allure of the night and seek to harness its transformative powers for personal growth and spiritual evolution. With its blend of practical wisdom, esoteric knowledge, and spiritual insight, the book invites readers to embark on a journey of self-discovery and empowerment, guided by the wisdom of the vampyre.
The other book I mentioned, “Vampyre Sanguinomicon: The Lexicon of the Living Vampire” is a guide to the sanguine aspects within modern vampirism. In this work, Father Sebastiaan delves into the rich tapestry of sanguine vampirism, offering readers a detailed exploration of its history, practices, and symbolism.
The book explores the folklore and mythology surrounding the sanguine vampire as well as its modern manifestations. Father Sebastiaan then examines the cultural and psychological significance of blood, and its role as a symbol of life, vitality, and power throughout human history.
From there, “Vampyre Sanguinomicon” delves into the practical aspects of sanguine vampirism, offering readers a comprehensive guide to bloodletting rituals, donor dynamics, and ethical considerations. Father Sebastiaan covers a wide range of topics, including the physiology of blood, safety protocols for bloodletting, and the spiritual significance of blood exchange within the vampire community.
“Vampyre Sanguinomicon” also features contributions from other members of the vampire community, offering diverse perspectives and insights into the practice of sanguine vampirism. From personal anecdotes to practical tips on bloodletting techniques, the book provides readers with a wealth of knowledge and resources for exploring the sanguine aspects of the vampyric path.
A list of his other books would include:
The Vampyre Almanac 2000 & 2012
Vampyre Virtues: The Red Veils
Vampyre Virtues; The Purple Veils
Mysteries of Paris; Darkside of the City of Lights
Black Veils; The Vampire Lexicon
Black Veils; Master Vampyre Edition
Black Veils; Vampyre Tarot
In the Words of the Father, Memoirs of the Vampyre Sebastiaan Part 1 the 1990s
Modern Lifestyle
Now that we have had a look at some history and explored some prominent authors, let’s bring ourselves up to date with the modern vampiric lifestyle. Often referred to simply as the vampire lifestyle or vampirism, it is a subculture and community comprised of individuals who identify with the vampire archetype and incorporate elements of vampiric symbolism into their daily lives. While the lifestyle varies from person to person, there are some common themes and practices that unite members of the community:
Identity and Beliefs
At the core of the vampire lifestyle is a sense of identity and belonging. Many individuals within the community view vampirism as a symbolic or metaphorical identity rather than a literal one. They may resonate with aspects of the vampire mythos, such as immortality, heightened senses, and a connection to the supernatural, as a way of expressing their own personal beliefs and experiences.
Energy Work and Psychic Feeding
A central aspect of the vampire lifestyle is the belief in energy exchange and psychic feeding. Some individuals identify as psychic vampires, who claim to have a need to absorb energy from others in order to maintain their own vitality. This energy can be obtained through various means, such as meditation, ritual, or interpersonal interaction. Psychic vampires, or PsyVamps, often emphasize the importance of consent and ethics in their feeding practices, striving to maintain a balanced and respectful exchange of energy with others.
Community and Culture
The vampire community provides a supportive and inclusive space for individuals to connect with others who share similar beliefs and interests. Online forums, social media groups, and local meet-ups allow members to discuss topics related to vampirism, share experiences, and forge meaningful connections with like-minded individuals. Community events, such as gatherings, rituals, and parties, provide opportunities for camaraderie and celebration within the vampire subculture.
Fashion and Aesthetics
The vampire lifestyle is often characterized by a distinct sense of style and aesthetics influenced by Gothic, Victorian, and alternative subcultures. Many members of the community embrace dark and dramatic fashion choices, incorporating elements such as corsets, velvet, lace, and leather into their wardrobes. Jewelry adorned with symbols like bats, fangs, and occult imagery is also popular among vampires as a way of expressing their identity and allegiance to the subculture.
Rituals and Practices
Rituals and practices play an important role in the vampire lifestyle, serving as a means of connecting with the supernatural and exploring spiritual beliefs. These rituals may include ceremonies for energy work, protection, cleansing, and empowerment, often drawing inspiration from a variety of cultural and religious traditions. Some vampires also incorporate elements of occultism, witchcraft, or paganism into their practices, seeking to deepen their connection to the mystical and the divine.
Overall, the modern vampiric lifestyle is a diverse and multifaceted subculture that encompasses a wide range of beliefs, practices, and experiences. While it may be misunderstood or misrepresented by mainstream society, for many individuals, vampirism is a deeply meaningful and empowering way of life that provides a sense of identity, community, and spiritual fulfilment.
Within the vampire subculture, individuals who identify with vampiric traits or practices often categorize themselves into various types or subgroups based on their beliefs, experiences, and lifestyle choices. While the classification of vampire life stylers can vary, here are some common types often encountered within the community:
Psychic Vampires
Psychic vampires are individuals who have a need to absorb energy from external sources to sustain their own vitality. They may identify with traits such as heightened sensitivity to energy, fatigue in crowded environments, and a sense of rejuvenation after energy exchange. Psychic vampires often engage in energy work practices such as meditation, visualization, and psychic feeding to maintain their energy levels.
Sanguine Vampires
Sanguine vampires, also known as blood vampires or sanguinarians, tend to have a physiological or spiritual need to consume small amounts of blood for sustenance or spiritual purposes. They may engage in consensual bloodletting rituals with willing donors as a means of obtaining the blood they require. Sanguine vampires often emphasize the importance of ethical conduct, safety, and hygiene in their bloodletting practices.
Hybrid Vampires
Hybrid vampires, as the name suggests, incorporate elements of both psychic vampirism and sanguine vampirism into their identity and practices. They may engage in both energy work and bloodletting rituals to meet their energetic and physiological needs, drawing upon a combination of psychic and physical nourishment.
Lifestyle Vampires
Lifestyle vampires are individuals who adopt elements of vampire aesthetics, symbolism, and culture into their everyday lives as a form of self-expression or identity exploration. They may incorporate vampire-inspired fashion, literature, art, and music into their lifestyle, often embracing themes of darkness, mystique, and empowerment associated with the vampire archetype.
Role-Playing Vampires
Role-playing vampires are individuals who engage in vampire-themed role-playing games, fantasies, or subcultures for recreational or creative purposes. They may participate in vampire-themed events, communities, or online forums where they adopt vampire personas, explore fictional narratives, and engage in collaborative storytelling.
Therapeutic Vampires
Therapeutic vampires are individuals who use vampire symbolism, imagery, or practices as a form of self-therapy or personal growth. They may identify with vampiric traits or experiences as a means of coping with psychological challenges, exploring their shadow self, or reclaiming personal power and agency.
Philosophical Vampires
Philosophical vampires are individuals who approach vampirism from a philosophical or spiritual perspective, exploring the symbolic, psychological, and metaphysical dimensions of the vampire archetype. They may incorporate vampiric symbolism into their philosophical or spiritual beliefs, viewing it as a metaphor for personal transformation, empowerment, or enlightenment.
These are just a few examples of the different types of vampire life stylers found within the vampire subculture. It’s important to note that individuals within the vampire community may identify with multiple types or none at all, and the boundaries between these categories can be fluid and subjective. Ultimately, vampire life stylers are a diverse and multifaceted group united by their shared interest in vampiric symbolism, practices, and culture.
The two main subgroups that we are most concerned with here, are the psychic and the sanguine vampire. As you can probably tell, there is a large emphasis on community and ethics within the practices. A sanguinarian will only feed from donors that they have made an agreement with, and they will never harm those donors, they are usually loved ones.
All of the psychic vampires I have known who practice ethically, will either have agreements in place with people to take small amounts of energy from them. These are usually people who tend to buzz with excess energy, and a small draining of that energy can actually be healthy for them. In fact there is the practice of Vampiric Healing, which delves into the area of removing energy blockages in a person’s subtle bodies and energy system.
More usually, a PsyVamp will sweep excess energy from a crowd of people. This can be in the form of astrally flying over their town or city each night and scooping up the energy that is left over after everyone has dealt with their day and they are now winding down. This is energy they no longer need and have discarded. Or it may be going to concerts and scooping the excess energy that is generated from the frenzy of the crowd. This is usually energy that is not needed and will disappear over a short time, so it is considered perfectly ethical.
What is not ethical is when someone purposefully targets individuals just to drain them of energy, especially they are doing this on a constant basis and not allowing the person to recover, knowing that they will be left weak and will fall ill. Such individuals are frowned upon by the communities in general, and they tend to give the genuine vampire subculture a bad name.
There are many ways that you can protect yourself from an attack, and they are usually the same as protecting yourself from any spiritual attack. They tend to include blocking the attack by putting up a barrier. This is usually in the form of strengthening your aura which you can do by imagining a shield surrounding you. That shield can be in the form of strong metal which nothing can penetrate, light that absorbs unwanted energy, spikes that hurt an attacker, or mirrors facing out that reflect the energy back to the attacker. These types of shields can go up and be brought down with a simple gesture or phrase that you have preprogrammed.
Another way to prevent an attack, specifically if someone is relentless and they keep coming at you no matter how much you try to stop them, is to poison your own aura. This can be somewhat dangerous to yourself, so only do this is you are well versed in magic and spellwork and know that you can handle it. It usually requires you to locate the energy cord or thread that the person has attached to you, which is used to transfer the energy from you to them. You then introduce some form of poisoned energy into your own system in that area so that the person will then only feed of that tainted energy. This requires you to cordon off an area of your own energy system so that it does not affect you. As I said, only do this if you know what you are doing and know for certain that you can handle it. It requires a lot of constant focus, but eventually the person will wise up and stop their attacks.
When I was speaking about authors, I mentioned Dion Fortune and her book “Psychic Self-Defense”. One of the methods she mentions in that book is as follows:
“When dealing with a person who saps your vitality, interlace your fingers, and lay your folded hands upon your solar plexus, keeping your elbows pressed against your sides. Keep your feet touching each other. You have thus contacted all your own terminals and made of your body a closed circuit. No magnetism will go out from you while you maintain this attitude. Your friend will probably complain of your lack of sympathy, however kindly you may speak.”
Dion Fortune
Something to bear in mind when you feel you are being energetically drained by a person. Sometimes, the sick and elderly will do this to maintain their strength and actually keep on living. It is a survival instinct. In such cases they are not doing this intentionally and it is therefore not an attack, they aren’t even aware they are doing it. So, if you are feeling an attack from an individual, first check if they are doing it on purpose or not. If they are draining people with intent and not doing it ethically, then take action, however if they are sick or elderly and don’t know they are doing it, then give them some leeway. Maybe you have some excess energy to spare, and when that is gone, close yourself off. If it is someone you visit often, then maybe create a talisman that you can charge in-between visits, then during your visit you can direct their energy draining to that talisman instead of you. You don’t even have to tell them, just keep it in your pocket and work energetically to make it happen. This way you are helping someone you love but are not being affected negatively.
In conclusion, while psychic vampirism and sanguine vampirism represent different approaches to energy consumption within the vampire subculture, both involve unique beliefs, practices, and experiences. Whether drawing upon psychic energies or consuming blood, individuals within the vampiric community seek to nourish and sustain themselves while respecting the autonomy and well-being of others.
So for some time now I have been going on about my idea that the Djinn and Fae are the same. That the word Djinn is simply referring to the same thing, just from a different language, group of people, country and culture. This held up pretty well until now. I made a mistake, and I am not afriad to say so.
The reason I held this idea was because there are so many parallels between Djinn and Fae. They both exist in a space that is in our world but slightly removed from it, in a parallel dimension if you will; they can both move between that dimensional world into our’s and back again; they are not particularly fond of humans and although some will work with humans under certain circumstances, they generally have the attitude that humans must go; and they are both allergic to iron.
This last one, being allergic to iron is the one that has brought me to write this post today. We can have different forms of spirits that are similar, act in a similar fashion, such as move between worlds, hate humans, and live in a different vibrational space, but they will not be the same type of spirit. What we call the Fair Folk are not the same as Elemental beings or nature spirits for example. However, it was this last one, being allergic to iron that really sold it for me, and I thought I was really onto something.
I was wrong. Djinn are not allergic to iron, in fact it is quite the opposite. In some ways I feel like I am living a Mandela effect because I remember multiple sources that spoke of this, but I can now only find one. Having said that, there must be many who also believe it, or it wouldn’t be a question that so many ask.
There is one source I can find that speaks of this however, although it is now pretty vague, and that is the Testament of Solomon. This begins with the demon Ornias being trapped and summoned to speak with Solomon. In the text it is mentioned that Ornias fears iron. Solomon later “weighs down” Asmodeus with iron. This may have led people to think that the Djinn are allergic to iron. It could be that some people caught onto the stories of Fae being allergic and after hearing the Solomonic stories thought they were the same (me included it seems), and then created a whole myth around this.
Another source we could consider is the book by Philip J. Imbrogno and Rosemary Ellen Guiley called The Vengeful Djinn, in which it is stated: “The iron at the time (of Solomon) was very pure, a form called magnetite. If djinn are composed of plasma, which can be affected by magnetic fields, then the magnetic energy given off by the ore might have been harmful to them.” I realize this is mere speculation.
So the question now remains, why is it wrong?
For the answer to this we have to look at scholarly texts from the Islamic faith (as that is where the Djinn come from). What we find is that iron was created for the Djinn to adorn themselves. Yes you read that right, adorn. Put very simply, if the Djinn are wearing iron as jewellry, then there is no way they can be allergic to it.
Where do we find mention of this? In the Hadith in Bihar Al-Anwaar. On page 73 we find:
“From Abu Abdullah having said: ‘Allah made the iron to be in the world as an adornment for the Jinn and the Satans, so it is forbidden unto the Muslim man that he would be wearing it during the Salat, except if he happens to be the Muslim during battling an enemy, then there is no problem with it.'”
And on page 263:
“And upon him (Iblis) was a robe he had tied in his waist with a belt wherein were strings hanging, between red, and yellow and green, and all the colours, and there, in his hand was a large bell, and upon his head was a helmet, and there, in the helmet there was an iron hanging, resembling with the dogs.”
I know this is only evidence found in one book, however we also have to bear in mind that in the Islamic religion, a follower is not allowed to use such things as talismans or amulets. The use of iron to repel Djinn would have been considered an aboration in the eyes of Allah because the follower is trusting in something other than Allah. Therefore putting your trust in an object made of iron instead of the word of Allah goes against all of the Islamic teachings and would not have been a thing to begin with.
My conclusion to this is that the idea I had that Djinn and Fae are the same, just called by different names, and that the Djinn are allergic to iron, is wrong. I am also put even less faith in the Solomonic texts, not that I had much to begin with. I apologise if I mislead anyone in this regard.
Fear of failure in anything can hinder the success of what you are trying to accomplish, so it is within magic and spellwork. This very much ties in with “lusting after results”. We may think of the “lusting” part as being the need to make it work so badly that we shortcircuit the results, however, any thought which counters the original intention can have the same effect. That can also include fear of success, as much as fear of failure.
First of all, let’s talk about what happens. It’s pretty simple really. We follow all the necessary steps that we need to take in order to do our spell. We know what we want, we have the desire and will to do it, and so we put it into action, daring to do the work required, and then we forget to “keep silent”.
In this instance, keeping silent would be silent with ourselves. Just like the monkey mind becomes more apparent when we sit down to meditate, so do our thoughts after we have cast a spell. Will it work? What if I asked for the wrong thing? Did I actually do it right? Should I have tried to get more? What will happen if it backfires? What will happen if it succeeds? On and on, and more and more questions, doubt, fear and anxiety that get wrapped up in the journey of the original intention that we placed in the spell.
I like to imagine it like a straight line from me to the target, the target being the desired outcome. With each thought that arises after the spell has been done, that line which the spell is travelling along is being hit from all sides. A couple of thoughts might just make it wobble a bit and it will continue on its way, but multiple thoughts will continue to bombard the thread and eventually it could knock it completely off course.
So what do we do? We forget. If you have to, go and have a cup of coffee and a sandwich and watch something mindless on TV for a while. Then you can go and clean up your ritual space. If you are able to not think these intrusive thoughts, then clean up the ritual space and after that go and get your coffee and sandwich. Whatever it takes, just take your mind off what you just did. Don’t think about it, forget it, let it do what it is supposed to do. If you didn’t want it to then you wouldn’t have cast the spell in the first place, right?
This is the main reason why, within Chaos Magick, we are told to burn our sigils after we have activated them. We want to forget, let the glyph settle into the unconscious mind, because as soon as we start thinking about it, or have more instrusive thoughts, we pull it back out into the conscious mind, and we don’t want it there.
Over time you will find that this becomes easier. It’s the old thing about the pink elephant. If I tell you not to think of a pink elephant, what are you going to do? You are going to think of a pink elephant because your mind has been told to do exactly that. The subconscious does not recognise negatives, so the phrase, “don’t think of a pink elephant” gets translated to “think of a pink elephant”, and the conscious mind and ego self also like to do things we are told not to do. Over time however with more practice, and yes, meditation practice, we find that this does not happen. We are able to suppress the need to think of a pink elephant. Just as during meditation, we don’t hold onto a thought for any length of time before realizing that we are holding onto it, and then letting it go. After some practice, that whole process happens within a split second so that the thoughts moving in and out, we are able to realize the thought and let it go immediately so we don’t think of it.
In the same way, after doing spellwork we may get the intrusive thoughts, however we can then hold onto the one thought that we want which is to move the spell along the thread unhindered, to the exlusion of all other thoughts.
This fear is natural, it is going to be there no matter what you do, you simply have to find a way to experience it without letting it hinder the results. With more time, more positive results, which gains more confidence, you will not have as much fear or as many intrusive thoughts.
Another area where fear may hinder your magic is during Journey work, Ascension work or any form of Working where you are venturing into the astral or non-ordinary realms. This is not necessarily astral projection, as this is done through trance work.
When you are venturing into these spaces you may find that your vision is somewhat blurry or hazy, to the point where it becomes difficult to figure out what is going on. This can be in part to the fears that you have. You may have some old programming that makes you think that you are going to encounter something which is going to take your soul, or some other fear that is perfectly valid, as it is your own fears that you need to overcome.
To overcome these fears you would need to do some form of shadow work, however if you are interested in Daemonolatry, S. Connolly has some great suggestions on how to work through this in her book Lake of Fire.
Of course you can simply just continue to work at it. The more you experience, the less your fears will hinder you. The first step is to take the leap and just do it.
I mentioned at the beginning that this can be a fear of success as much as a fear of failure. If you have not examined this possibility before, it may have you somewhat confused. How can someone possibly have a fear of success?
Success can bring changes, and quite often those changes are unpredictable. If you achieve your goal and you are successful, what happens then? This fear in itself can be crippling to the point where you know you want to do something, but you just can’t bring yourself to do it. We then start to procrastinate. We can do it tomorrow or next week.
The way to get past this is to simply move forward and do it. Tell your ego self to be quiet for a while or give it some toys to play with, and take the bull by the horns. What happens, happens, you have been successful and whatever comes of that, you will be able to handle, because you can be succesful again. Yet it is still crippling because being a success will take you out of your comfort zone and things will inevitably change.
I get it, for a very long time I thought I had a fear of failure, which turned out to be a fear of success. It’s something I am still working on now, so I also know how difficult it can be to overcome.
You may find that as soon as the success begins to surface, you self-sabotage so that you can remain in your little bubble and not be disturbed. However, sooner or later, if you want to become better, you will have to emerge from that bubble, therefore look around for ways to ease the transition. You are doing magic to better your life, why not also do magic to find ways to help you to adjust to that change?
You could split your main goal up into smaller goals so that instead of one huge change to your life, it comes in smaller increments, making the adjustment into the new life you are creating a little easier to accept. This will also remove the fear as you don’t need to deal with the large disruption to your life, therefore removing the need to procrastinate. Give it a try, it can only mean your life becomes the reality you dreamt of.
The Talking Board, Spirit Board or more commonly known Ouija Board is a tool for communing with spirits that has much fear surrounding it. The biggest misunderstanding is that you will be “opening the Gates of Hell” if you use one. Why is that a misunderstanding? Because when people in the late 1800’s were using the Talking Board, this wasn’t even considered. And when The Kennard Novelty Company started manufacturing the “Wonderful Talking Board” in 1890, Hell was as far from their minds as possible. It was pretty standard for people of the time to talk to the dead and various other spirits in the tradition of Spiritualism, which was very much based in Christianity, so opening the “Gates of Hell” was the furthest thing from their minds. So why did we decide that this is its only result now? Because Hollywood put that imagery into our heads with fantastical movies about the horrors that happen from using a board.
But there are all those stories that are not based in Hollywood films, about people being possessed and haunted, driven mad and to their deaths. I can also invent some pretty interesting and elaborate stories, doesn’t mean they will be true.
One interesting little tidbit is in regards to the etymology of the word “ouija”. For a long time, and it is something I used to think was true, it was beleived that it came from the French and German words meaning “yes”. Robert Murch actually uncovered the true origin of the name, which is that it came about when the makers of the talking board at The Kennedy Novelty Company asked the board what they should call it, and the board told them “ouija” which, according to the board, meant “good luck”. This actually came through to Helen Peters who was Elijah J. Bond’s sister-in-law. She was said to be a very strong medium. Bond was the man who patented the first Ouija Board in 1891.
There have been various patents and trademarks for “ouija” over the years, in fact there was a patent for the board in 1892 which was registered by William Fuld himself (said to be the inventor of the ouija board although he never claimed that himself as the talking board was being used long before the 1890’s), which was a reinvention of the pointer and included the use of magnetized wires, which meant that the talking board didn’t just answer questions, it could also ask them. You can find all of the patents and trademarks here – https://www.williamfuld.com/ouija_patentsandtrademarks_williamfuld.html
The company went through some name changes, from The Kennedy Novelty Company in 1890 to The Ouija Novelty Company in 1892, and appears to have become William Fuld, Inc. at some point as Parker Brothers acquired the company and all of its assets in 1966, therefore taking the patent and trademark of “ouija”. Parker Brothers was then taken over by Hasbro, Inc. in 1991, they being the current holders of the trademark.
An interesting inclusion to this is that Harry M Bigelow registered a patent for a talking board in 1920, whereby the pointer was placed on a slider with the letters, numbers etc along the top. The pointer would slide from left to right and point to the letters above. You can see this design at https://patents.google.com/patent/US1400791A/en
As mentioned above, Fuld wasn’t the inventor of the Talking Board as it was being used long before the 1890s. It originated some time after the development of Spiritualism which first came about in 1848 with the discovery of the Fox sisters. For some time the method used to communicate with the spirits was table tipping, however due to the lengthy process of spelling out the alphabet and waiting for a tap, it was decided to come up with a method that was quicker, hence the talking board was developed.
“You pushed it”
One of the biggest things when working with the Talking Board, with people who are skeptical (and a healthy skepticism is good), is that you get told you pushed the pointer and spirits aren’t involved. This is always a possibilty, but when you are working the board and a spirit comes onto the board, you know the difference. But who is moving the pointer?
One explanation is that the spirit takes possession of your arms and hands and then moves the pointer that way. This has led to many stories of posession by the spirits, but is that really what is happening? When you are working the board you will feel something in your arms. It may be a tingling, or like things are shifting out of alignment and your arms aren’t really where they should be. It can be a very strange feeling but I don’t believe that it is the spirit taking posession. To get some answers on this we can look to an older method used by Spiritualists, table tipping.
Table tipping or table tapping is a method of communing with spirits via a table. The people present will lightly place their hands or just their fingertips on the top of the table and when the spirit comes onto the table, the table will tip and a leg or legs of the table will knock on the floor. This will give yes and no answers or you can spell out words by going through the alphabet and waiting for a knock.
Now, in reports of table tipping, we find such experiences as the table spinning or completely lifting off the ground. Yes there are scam artists out there who will use wires and such, but there are also genuine people who do this work with no assistance from illusion, and they will still have the table moving in ways that are not rationally explainable. All the time the table is lifting off the ground or spinning, the participants fingers are on the top of the table. Not below where they can lift, on top where they cannot possibly lift. As long as they keep contact with the table, it will continue to move.
So, what is happening? The sensation you feel in your arms and hands is a sharing of energy. It is this shared energy that allows the spirit to come through and physically move the objects, whether that is the table or the pointer. As soon as contact with the object is broken by the operator or participants, the shared energy is broken and released. To the best of knoweldge and understanding, it is not a possession but the allowing of a shared energy that allows the spirit to move the pointer. Your fingers are just along for the ride.
Close the door after you
If you wanted to move from one room to another, you would need to walk through a door. If that door is closed and locked, you can’t enter the other room, but as soon as someone unlocks and opens it, you can. When you are done with your visit in that other room, you say goodbye and you walk back through the door, which may or may not be closed and locked after you. If it is not closed, you can walk in and out at will, and so can anyone else.
When you are working with the talking board, you are working with spirits, and just like us, they need to move from room to room. When you begin a session you unlock the door and it open for them to be able to do just that. Here is where more of the horror stories come from because if this is not understood and used properly, you could end up with all sorts of problems.
If you were to cast a magical circle, you would invite the Gods and Goddess to join you, essentially opening doors to allow them to come into your space. So, when you are finished, what do you normally do? You thank them and bid them safe travels and a hearty fairwell, which then closes those doors. The same applies here. When you are finished, give your thanks and bid them goodbye. This will end the session and close the door behind them. You may notice that the board has a “goodbye” position on it. If the spirit doesn’t say goodbye, you do it for them.
This doesn’t need to be an elaborate ritual, but it is necessary. If this is not done, then, as mentioned above, anyone can come walking through, and that often includes astral parasites, and hopefully you know by now the difficulties astral parasites can cause. So, make sure you end the session properly.
Something has got my board
Possession of the board is another one of those problems that come into the view of the thrill seeking paranormal investigator. Again, we are working with spirits and direct communication, and if you attract an astral parasite or just someone who doesn’t want to go away, it can take hold of the board and start to wreak havoc.
To prevent this, do all of the necessary cleansing, protection, grounding and centering you would normally do with any form of magical rite or practice. And being magic users, we should be doing all of this anyway as part of our normal routine. If you want to ramp up the protection and make sure you don’t get anything come through the door that you don’t want, then ask someone to guard the door. By this I mean call on a guardian spirit, a God or Goddess, and Angel, or in my case a Daemon. I ask Bune to guard the door and make sure things stay orderly.
But what do you do if a spirit does take hold of your board and won’t let go? You may need to dispose of the board.
There is some good advise for this in S. Connolly’s book Daemonolator’s Guide to Daemonic Magick. You will need to burn the board, collect the ashes, and seperate the ashes into two or three containers. Take those containers to different bodies of running water and dispose of them in the water. This doesn’t mean throw them all into the same body of running water, it means disposing of one, and then go far away to another body of running water and disposing the next one there, etc.
I’m confused, is the board good or evil?
The board is just a board, it is a tool, how your use determines what will happen. If you are careless, you could find yourself in some trouble, just like if you start swinging an axe around in a room full of people. But if you use it properly and with respect for the spirits, then you can glean some incredible knowledge and do some wonderful healing, just as if you swung the axe outside with the proper intention of chopping wood or carving a beautiful statue.
Just like anything else, do your research, approach the practice with respect and learn how to use your tools properly. If you wanted to work with Fairy but can’t understand why they won’t be near you every time you pull out your steel athame, its probably because you haven’t done your research and learnt that they are allergic to iron. But it’s steel you may be saying. Do your research, steel is an alloy made of iron and carbon. Same thing applies, make sure you do your research and you will have a wonderful time.
This is something that comes up repeatedly, how do we test the Spirits, and it is something that should be done with all Spirits, whether they be God, Goddess, Daemon or Angel. If we do not, then we could end up with an astral parasite posing as the Spirit with which we wish to communicate with, and then its all downhill from there. This is difficult for many people because we are taught to not question authority and in terms of an ancient Spirit that holds so much power, how could we possibly put them under such scrutiny? However, the Spirit or Divine Intelligence that we are wishing to talk with would actually expect it. They really don’t want you to find yourself in a compromising situation.
I have created various content regarding this topic in the past, but it has always been to ask the Spirits questions, and if you don’t feel good around the Spirit, to banish. If it doesn’t want to answer your questions, or it was actually banished when you performed that act, then it wasn’t the Spirit you thought it was. However, what are these questions? Is there are a particular way this should be done? I recently read an absolutely fantastic book by Tara Sanchez called The Temple of Hekate, and if you are interesting in working with Hekate, or you have a draw to work magic within the framework of a Greek worldview and praxis, then you should definitely read this book. In the book is a step by step guide on how to test, and I thought it was a great example and therefore wanted to share it and discuss it. So let’s get started.
Step One: Ask the Entity if they agree to be tested?
The response to this is quite simple, if they decline, banish. If they accept, move on to step 2.
The interesting thing is that this doesn’t just apply to the Spirits. If you have a teacher, or someone in a position of authority who does not agree to be questioned, then they are probably not a leader that you want to have around. Unfortunately, we have too many such leaders in our midst and it has become something we have grown used to. We are also told that it is normal to not question such people, so those people in the positions of authority will have it in their head that if you question them, that you are being insubordinate, not to mention how we are taught to do things within the Christian worldview. However, when it comes to the Spirits, if they do not agree to be tested or questioned, then they have something to hide, and a Divine Intelligence would not need to hide anything.
Step Two: Ask Entity for their name and any affiliations they may have?
In some interactions with Spirits they will give us personal names that we can use to call them in the future. These names are usually not known by anyone else and is only for you to use, and it is a name that is to be kept secret, or shared with a trusted group that you may work with. This personal name makes it easier to call on the Spirit in the future and know that when they come, it is the Spirit and not an imposter.
In this instance however, when you are first meeting a Spirit, the name it will give you is the common name that we have come to know it by through study and discussion with other people. The affiliations may be in relation to the Spirits lineage, or it may give you particular correspondences relating to its position.
There is however the chance that the Spirit could be lying to you. In such a case you will have to trust your gut and if things don’t feel right, then banish and leave. Try another day. Otherwise, same as before, if the Spirit refuses to answer, then banish, if they give you an acceptable answer, and you are comfortable with it, nothing seeming out of place or suspicious, then move onto step 3.
Step Three: Ask Entity to swear upon their identity that their responses to you will always be truthful?
Here you will definitely have to go with your gut, and sometimes, even if the Spirit is not the one you wanted to talk to, it may not be an astral parasite. This is where lines get fuzzy and there are no text book answers. If the Spirit makes it through these three tests however, and you are not feeling like something is wrong, then you can usually be assured that you are talking to the correct Spirit.
Again though, if they decline or you don’t feel like things are right, then banish and leave, otherwise move onto step 4.
Step Four: Introduce yourself in a formal manner
This isn’t technically a test, but it is good etiquette when dealing with Spirits. A formal introduction would be something like, “I am [your full name], who’s father is [your father’s full name] and who’s mother is [your mother’s full name].” Or something simple like, “I am [your full name], who was given life by [your mother’s full name].” You can also go onto give your magical name and position or title within your given tradition, if you have such things.
Now you can go on to give the Spirit a password and some questions and answers (not too many, just one or two will do). This is so that when you meet again, the Spirit can give you the password and answer the specific questions and you know for certain that it is the Spirit you interacted with previously, as the Spirit will not give these passphrases to anyone else.
The Banishing
The only remaining question is, what do you do to banish the Spirit. Simply draw a banishing pentagram of Earth in front of you and push it toward the Spirit. This can be drawn with your finger, hand, athame, whatever you use to project energy, and is usually drawn as a blue flame.
To draw the pentagram you would start at the bottom left (Earth), move up to the top point (Spirit) and then continue to trace the pentagram coming back to the bottom left. This is often easier done practically if you stand up, then touch your left hip and from that position, move your hand forward to point in front of you. Then move your hand to a position that is in line with your head but pointing forward. Come down to a position in line with your right hip, then up to your left shoulder, across to your right shoulder, and back down to your left hip.
When we do any kind of spellwork we are working with energy. Where that energy comes from can differ depending on the practitioner and the work being done, and it can come from various sources. One of these sources is our own emotions, but there are learned skills that makes the use of emotions in magic more manageable and useful.
Probably the best emotion to use for this purpose is anger or rage as it is extremely potent, so for the purposes of this discourse I will use the example of anger to explain the use of emotions within magic and spellwork. However, this can apply to any emotion and you may want to explore different emotions to apply to different types of Workings.
The first thing we need to do is feel the emotion, and if you are not in a situation where you are not feeling angry, you may ask, well how do I do that? This can be accomplished two ways. Firstly, you may want to get yourself into a situation where you feel the rage building. When that happens stop and examine it. Where do you feel it, what part of the body? Is it in the chest or the stomach? How does it feel, what sensations do you get? Really examine it so that you can later recall it. You may need to ask the person who made you angry to just pause for a while, but that’s ok, they will get angrier and you can suggest they do the same exercise. Now that you know how it feels and where you feel it, try to pull up that emotion at will when you are in a relaxed state.
The second way you can do this is to become the beast. We all have a beast within us, we just tend to cage it and ignore because we are told we cannot expose it to the outside world, it is evil, it is not wanted, but it is there for a reason, usually for protection. The following is a bit of a shapeshifting exercise in that you will become the beast, you feel its rage and its lust for blood. You may even move your body into a form that represent the beast within.
For this exercise make sure you will not be disturbed as you may feel self-conscious to begin with and you don’t want the idea of someone walking in on you to repress the experience. You will also be making noises, so make sure you are really alone. Get yourself into a ritual setting and close your eyes. Start by reaching out to the beast, make contact, and then invite it in. Start to move as you feel the beast would move, whether that is crouched and stealthy or on your belly on the floor and slithering, connect with the beast. Now start to make noises that are the beast. Begin to snarl and then to growl. Open your mouth and release your jaw, circling it. Open up your vocal chords, let them adjust to the sound of the beast. Circle your lower jaw around and open your eyes with the eyes of the beast. You may at this point see differently to what you are used to. Colors may be different. Sniff the air and see what your sense of smell can pick up. Flick your tongue out and hiss if your beast or more serpentine. Then begin to feel the passion of the beast, the rage and hunger that it has. Get on all fours and growl or howl. Whatever your beast leads you to do.
You can do the same thing by invoking the energy of an animal spirit. I once used this to help cure someone’s cancer by calling on Jaguar and using the energy of that beast instead of the beast within me.
By now you should feel the power coursing through you. Take some time to experience it. Feel it flowing and note how it feels, where it runs through your body, how it projects out of your body into the space around you. Now you will need to bring it under your control. All of that energy that is spiking and sparking beyond you body needs to be reigned in. Pull it in and start to concentrate it. Once it is in your body you then begin to bring it into a point, usually in your belly, often in your dan dien, let it ignite the fire within you and cause it to blaze. Once you have it focused and concentrated you may find it difficult to maintain this concentration of such a powerful force within you. Bring the purpose of your working to mind, go through the visualization of the outcome you desire, and then move it from the belly, let it seperate at your solar plexus and course up the right and left side your body and into your arms, running down into your hands and project it at your target. The target may be a talisman, a sigil, a poppet, something that represents your goal. It could be a person you are healing, or someone you are cursing, in which case you point your hands in the direction of the person or straight up. Through the visualization you would add your intention and Will to the energy, giving it purpose, giving it direction. Expel all of the energy, don’t let any of it remain inside you. Let it burst from you.
When you finish you will probably feel completely exhausted. Thank the beast that you summoned forth to help you, and then let it receed. Come back to a normal state.
There is another aspect of using emotions in spellwork that we should spaek about. When doing a spelling you would be feeling emotions for the work you are doing and the outcome that you desire. This is required as without the emotional state you would not have the Will to direct the energy or even do the spelling. You would simply be going through the motions with no outcome. However, those emotions can often get in the way of your spellwork.
As an example, you are financially drained, broke, and in desperate times. You do some spellwork to help you get out of this rut, but the desperation you feel gets in the way and shortcircuits everything you are trying to do. This is the one difficulty with any manifestation technique. You need to bring yourself into a future position so that your attempt at manifestation is already achieved and therefore bring what has now been created in the astral, through into the physical, i.e. manifest the etheric into the material. But when you are feeling emotions that are contrary to your need, that is usually what you are creating because they are prominent.
This is where we need to become the observor, and this is where meditation comes in very handy. Through a regular practice of meditation we become more removed from our reactions, as it is our reactions which stimulate the chemicals in our brain to create emotional states. If we become removed from those reactions, we then observe situations and can choose how to react instead of the knee-jerk reactions we often find ourselves regretting later. When we can do this, then we can get into any magical Working and feel the emotions we need in order to do the work which is required, but not be attached to them so that we do not shortcircuit the Working with our errant emotions, feelings and desires. It is also why we are taught to not “lust after results”. After a spelling we are told we should forget what you did and not think about the outcome. Let the energy go and do what it needs to do, if you think about it, you may start to doubt, and then you will knock it off course.
All of the above and any form of magic and spellwork requires control. We need to remain pointedly focused on the work we are doing and the outcome we desire. If we start to think about a hoard of other things during our ritual then the energy will disperse in various directions and have no power behind it. If we are laser focused on the spell, then we push all of that energy in one direction, and then it has power and force. So, go and meditate.
I was asked a while back where astral parasites come from, and this is a more important question than many of us might realize. Before we get into that though, let’s briefly recap what an astral parasite is, just in case this is your first time learning about them.
An astral parasite will act much the same as a physical parasite. That means that it will feed on the body that it is attached to. A parasitic connection is one which is very vampiric in nature, and purely a one sided relationship where the parasite is taking and taking. Also, just as you can become infested with physical parasites, you can also become infested with astral parasites. In most cases this is not going to cause you severe harm, but if left unchecked, it can cause a weakening of your energy bodies and lead to severe illness. The reason being that the energy body which we may call the etheric body is somewhat of a blueprint to the physical energy body. When something affects the etheric body, it will eventually bleed through to the physical body and you will notice the physical effects. This is why healing the etheric body is so important when attempting to heal the physical body.
So back to the question, where do they come from? A variety of places really, but they all have one thing in common, they are lower energy bodies which only have one purpose, to feed off energy in order to live, and that energy is usually of the same signature as what they are made up of, that being lower energy, i.e. negative emotions, fear, anger, pain, anxiety, depression. Because of this, they will work at causing such negativity within you in order to get the food source they so desire. Are they evil? Some would say so, but they are merely entities that are trying to exist, just like all of us, and so they are simply doing what they were made to do. Do we have to put up with them? Of course not. Just like you would take medication to releive yourself of a parasite in your body, you would want to remove the astral parasites for the same reason, they don’t bring you anything good.
I went off track again, so back to the question once more, where do these oogy boogies come from? Everywhere. In some cases they could be from the astral environments and for some people, especially those who have strong mediumistic abilities which they have just started to discover and not sure how it all works, such people will open Gates to these astral environments and the parasites on the other side will be attracted to them, pass through and start reaking havoc. In this case you should learn how to recognize the manner in which you are opening the Gates, and learn how to close them. Seeking someone else to do this for you usually doesn’t work, or at least it will only be temporary. If you are opening Gates unconsciously, then they will just keep opening, no matter how many someone else closes. If you are someone who just happened to pick one of these nasties up from someone elses opening a Gate then you can get a healer to remove it. You should also do cleansing work to remove the parasites from your energy body. In some cases they look like very large leeches or worms. One of the best methods to get rid of them is to raise your own energy vibration with the use of banishing rituals. The banishing is not simply to push away the negative energies, it is to raise your own so that those lower vibrations can’t remain in your space.
In other cases, they could be thoughtforms that someone has sent your way. This could be on purpose or a compeltely unconscious act. This could be someone who has ill will toward you and may just think something rather nasty with strong emotions behind the thought, inadvertently creating a thoughtform that attaches to you and starts to feed off your energy. Some will purposely create these entities to come after you. How you deal with this can vary. For instance in the case of the purposeful act you can create a Witch Bottle to trap the energies and cause harm to the sender. In the case of the unconscious act of someone who is just jealous or angry with you, just cleanse yourself and let the person simmer in their own negative energies because its not just you that their emotions affect. Cleansing in this instance could be banishing, but you can also do an energy cleanse or a spiritual bath.
Now, where I believe most of these astral parasites come from is simply the negative emotions and thoughts that people have on a daily basis. Picture a busy square where people are walking around going to their jobs, to a shop or restaurant, to catch their trasport, or on their way home.
Some of them are happy. Maybe they are in love or they just got some good news, and they have smiles on their faces. They are easy to spot, they seem lighter and brighter, they have a slight spring in their step and they seem to walk slightly faster with their back up straight and chest puffed out. The energy they put out is high in vibration, it feels good and healthy.
Some are angry. They also move quite fast but their shoulders are slumped. They have a scowl or are near to tears. The emotions they feel are severe and it is is spikey and sharp, like electircity that is flashing off them.
Some of the people are not happy, they are not anything, they are just going through their day to day drudge. These people are not moving as fast, almost dragging their feet along. They feel like sludge and the energy they give off is heavy and oppressive. This is the energy that causes astral parasites. As it falls off them it it is sticky, and if it comes with negative thoughts, it will start to think like a thoughtform. Once it has been shed from these people it will need to find a source of food so that it can live. It might follow the person because that’s an easy source of food, they are already in a slump so to make them even more depressed is a simple task. Some may go off to find other sources of food, and being in a crowded square, that can’t be that difficult.
Maybe get a hold of one of the people who are angry and upset as although that is a very spikey energy, it is still filled with some negativity. After the person calms down from their anger, they will also expend a lot of adrenaline which means they will be temporaily weakened. Easy entrance.
Trying to get a hold on one of the happy people however, not so easy. They are gliding through the world, and their energy is slippery to the lower energy. Best to just ignore them, they won’t be of any use.
Now, think of our world today. Take a walk around a mall or a square and see how many people are just going through the day to day. How many are glued to their phones? Not that this will always bring on a state of lethargy, but it can often lead to it, forgetting the world around them, and being taken into the computer more and more. This may activate the mind (although in most cases it dulls the mind), but it can leave the body wanting. More and more people are just getting up in the morning, eating their breakfast, brushing their teeth, going to work, doing their 9 to 5, coming home, watching the TV or scrolling through social media until it is time to go to bed and repeat the same thing over and over. More people are forgetting how to live, and that doesn’t necessarily mean travelling or getting out of the house (although it helps, this coming from a hermit). It can mean finding something that creates passion in you, even if it is something small and simple. If it is creating passion, it will raise your vibration, you will not be stuck in the gloom and you will find more of a spring in your step and not the dragging of the feet, leaving sludge in your wake.
Easier said than done you might say. Sure, I’ve been there. Going through the day to day waiting for the day I die with no passion or purpose. I know what its like and we can so easily fall into it. But its not impossible to get yourself out of it. You just have take a step and then another, and don’t let those steps stop, even if you take a few backwards, remember to move forward again at some point. If you need to seek professional help from a therapist, then do so. Don’t hold back, take action, and don’t think you are weak, you are not. You may be a weakened state, but that doesn’t make you weak.
Practices that will raise vibration also help. Because we are stuck in the constant slump, we don’t know which way to go in order to get out of it. So, do meditation, take a class in yoga, tai chi or chi gong and do it daily. Learn a banishing technique. Take a shower before sunrise (or before 6am if your sunrise is after that time). Start to introduce daily practices that will begin to raise your vibration and you will start to see a roadsign pointing the way. It won’t be immediate, but if you keep it up, you will find it.
To understand Elemental Balancing as described within spiritual practices, we first need to understand what the Alchemical Elements are.
In alchemy, there were believed to be four elements – fire, earth, air, and water – that were present in all matter, including the human body. These elements were seen as symbolic representations of different qualities and characteristics, with fire representing transformation and purification, earth representing stability and grounding, air representing movement and communication, and water representing emotion and intuition.
In addition to these four elements, alchemists also believed in three additional elements – sulfur, mercury, and salt – that were seen as essential components of all matter. Sulfur represented the soul or spiritual essence, mercury represented the mind or mental aspect, and salt represented the physical body or material aspect.
While these alchemical elements may not have a direct correlation to the essential minerals and nutrients found in the body, they do represent different qualities and characteristics that are important for overall health and wellness. For example, maintaining a balance between stability and movement (earth and air) can help prevent injuries and promote physical fitness, while balancing emotion and intuition (water) can help promote mental health and wellbeing.
Similarly, maintaining a balance between the spiritual, mental, and physical aspects of the self (sulfur, mercury, and salt) can help promote a sense of wholeness and balance in life. While these elements may not have a direct impact on physical health, they can certainly play a role in overall wellbeing and happiness.
Therefore when we consider Elemental Balancing, we have to consider the entirety of the energetic bodies, which includes the physical body as an energy body, after all, it is made up of atoms which vibrate and are therefore energy.
One way to maintain a balance is to incorporate something like Ayurveda. The Ayuvedic principles are not just aimed at a good diet, but a balance between all states of the body and bringing them into alignment with the natural energy flow that is found around us.
Ayurveda is a traditional system of medicine that originated in India more than 5,000 years ago. It is based on the belief that health and wellness depend on a delicate balance between the mind, body, and spirit. Ayurveda seeks to promote this balance through a variety of means, including herbal remedies, diet, exercise, and lifestyle changes.
According to Ayurvedic principles, each person has a unique constitution or “dosha” which is determined by their individual characteristics, including their physical and emotional traits. The three primary doshas are Vata, Pitta, and Kapha, and they correspond to the elements of air, fire, and water, respectively.
The goal of Ayurvedic medicine is to help individuals achieve optimal health by bringing their doshas into balance. This can involve a variety of practices, such as dietary changes, herbal remedies, yoga, meditation, and massage.
There are several other ways that we could balance the Elements, some of those being:
Elemental meditations: These meditations focus on visualizing the different elements (fire, earth, air, water, sulfur, mercury, and salt) within the body and balancing them to promote optimal health and well-being. For example, one may visualize the element of earth in their bones and muscles, air in their breath and communication, water in their emotions and intuition, and fire in their transformative energy.
Elemental rituals: These rituals involve creating a sacred space and using elemental symbols, such as candles or stones, to help balance the different elements in the body. For example, one may light a red candle to represent the element of fire, a green candle to represent earth, a blue candle to represent water, and a yellow candle to represent air, and meditate on balancing these elements within their body.
Elemental yoga: Yoga poses can be used to balance the different elements in the body. For example, grounding poses such as Tadasana (mountain pose) can help balance the element of earth, while invigorating poses such as Urdhva Dhanurasana (wheel pose) can help balance the element of fire.
In regard to the meditative and ritual aspects we could look at the exercise that is mentioned in S. Connolly’s books which incorporates a meditation and visualization of removing the Elements from the body which may be exhausted and in ruin from the inclusion of negativity, placing them in a box and discarding those sick or diseased Elements, and then filling the box with new, fresh and sparkly clean Elements and pulling into you.
Apart from meditation and visualization, another great way to do Elemental Balancing is through breathwork and the assignment of the alchemical Elements to the areas of the body. In this method we find Air in the head, Fire in the upper torso, Water in the lower torso and Earth in the groin and legs, although some systems swap Fire and Water because Fire is found in the gut with the digestive system and Water is emotional and therefore associated with the heart. However, we can also say that Fire is passion and much of the digestive system that requires a balancing of the Fire Element is found in the upper torso (think acid reflux and heartburn), whereas Water is in the gut because this is where we find all of the soft and watery organs such as the intestines and bladder.
Once you have the location of these Elements within the body, you can then use visualization to surround yourself in a particular Element, and then using breathing techniques, pull it into the body and use it to balance an area of the body. If for instance you suffering from acid reflux, you may have too much Fire in the upper torso, you can then pull in Water and direct it to that area to balance the Fire. If you are not feeling grounded and your legs are feeling weak, you may have a lack of Earth in the area of Earth, and so you can pull more Earth into your legs.
The applications are endless, and they reach beyond the physical. If you are studying and finding it difficult to retain the knowledge, then you may want to work with Air or Earth in the head. If it is a matter of your mind racing and not being able to concentrate then you may have too much Air in your head, in which case you could ground those thoughts with Earth. If you are however just “drawing a blank”, you may need to increase your communication, and therefore may have a lack of Air in your head.
We also need to consider that within all of the areas of the body, although we assign an Element to each part, all of the Elements exist within all parts, therefore, even though we may focus on Fire being in the upper torso, this is just the main Element within that area. Another Element may be causing a problem, such as Water coming in and quelling the Fire in the chest, bringing in emotional instability, therefore we need to dry up some of the Water with opposing Fire to bring the emotions back into balance.
The first thing to do is to understand the Elements on all levels; physical, mental, emotional and spiritual, and then you can figure out how to counter an Elemental imbalance within yourself, pinpointing which level it is on, which Element you need to work with, and if that Element is in overdrive or in lack. If it is in overdrive, you can decrease the Element by removing some from the body or countering it with an opposing Element. If it is in lack, then you simply pull that Element into the body to bring everything back into harmony and balance.
Today we are going to have some fun with symbols. Starting with the pentagram, I am going to go through a progressive journey until we get to a representation of the Cosmos as a whole, with the union of all things.
I would like to encourage you to take a symbol and play with it as much as you can. Find all of the representations you can think of, or interpretations that you can find, and just play. Just take one thing and go right down the rabbit hole and all of the sub rabbit holes you find as you go down that one.
So the pentagram or five pointed star has many different interpretations and representations. We can put the alchemical Elements on it, which means Spirit goes to the top point. In its upright position it is often considered to be a representation or image that represents the right-hand path because Spirit is moving up into the heavens. If we were to then invert the pentagram or put it into its averse form both horizontally and vertically, we then have Spirit moving down into matter.
There is a difference between the inverted and averse pentagrams and it is discussed in Lon Milo DuQuette’s book about Thelemic Magick (The Magick of Aleister Crowley: A Handbook of the Rituals of Thelema). In one of the rituals Crowley doesn’t say the pentagram is inverted, he says it is an averse pentagram, and there was some debate around what an averse pentagram is. So if you were to take a pentagram and just to flip it on a horizontal plane, you would get an inverted pentagram, whereas averse means you can turn it on a vertical and horizontal plane, so for the averse pentagram you would draw it on a piece of paper and then turn the paper 180 degrees which flips it on both planes.
Now what happens if we take both of them? If you know me, you know I don’t like all this left-hand path and right-hand path, good and evil, black and white, and all that crap. It all needs to come together in union.
If we were to put the the pentagram into a circle which now becomes a pentacle by the way, seems to still be some debate and argument around the pentagram and pentacle, but the pentagram is a five-pointed star, and a pentacle is a five-pointed star inside a circle. Another rabbit hole which I am not going to go down now. However, if we were to put the pentagram into a circle, then we take that same thing and we copy it, overlay it and then spin it 180 degrees and remove the circle, we end up with a decagram, and that is another sub rabbit hole I am not going down today.
What we are going to do now is put the pentagram into the circle and we are going to divide the circumference of the circle into six equal parts, so that we end up with six points on the circumference. Then we take the pentagram and we give it some perspective so we move the five points of the pentagram onto five points of the circle. Now we can see it with perspective, somewhat three-dimensional. Then we take that and copy, overlay and turn it 180 degrees, and you will notice that we get a hexagram with a cross in the middle.
The hexagram is a representation of the union of two opposing forces. So you’ll see in the image we have a red and a blue triangle which is fire and water. We often consider this to be a union of Man and God.
Now we’ve gone from the pentagram which is a representation of the five Elements. It can be placed in such a way to represent the right-hand path and in such a way to represent the left-hand path. So we have these two opposing forces that we are putting together and getting the hexagram, creating the union of the two opposites.
Within this image of the double pentagram which is forming the hexagram you also get the cross in the middle. There is however one line missing so if we were to draw a line from the top point to the bottom point, we see the Witches’ Foot within the symbol. If you want to go down another rabbit hole, then consider gazing at this symbol and altering it into a three-dimensional object from its two-dimensional plane. There is a whole lot of magic wrapped up with that, and you would need to have a look at how the acute angles hold power and what you can do with that if worked with and released properly.
If we take all the other stuff away, we have a Witches’ Foot which has six points. Whereas the hexagram was two separate triangles that are brought closer together and made to overlap which brings those opposing forces into union, with the Witches’ Foot, we have a six-pointed figure with lines intersecting to create a seventh point in the center.
This is where we can now ascribe this to the Witches’ Compass, to the representation of the Cosmos and to all things, to all three Worlds and four cardinal directions. Here we get into the mystery of 1734. If you don’t know what 1734 is, then go and have a look for Robert Cochrane and his letters, and specifically his letters to Joseph “Bearwalker” Wilson who went on to form the 1734 Tradition. I will get to the relation of 1734 in a minute.
So we have the Witches’ Foot which has seven points. Six points on the outside and one in the centre. Because this is a two-dimensional image, you will now need to bring it into a three-dimensional representation. You have the vertical Line that is the Axis Mundi, the World Tree, with the three Worlds, Upperworld, Middleworld and Underworld. The crossed lines over that then need to be moved into a horizontal plane, and then you have four cardinal points. THink of the vertical line as yourself standing up going from top to bottom, from sky, into the earth. Then extend four lines from your center out to the four directions on a horizontal plane. That is the Witches’ Foot in three-dimensions. This becomes the Witches’ Compass, and this is where one interpretation of the Mystery of 1734 comes in. One Compass, with Seven Directions, Three Worlds on the axis and Four Winds on the cardinals.
This is the representation of the Cosmos. When you look at the directions on the Witches’ Compass, they each go into a Mythical Land where you find particular Spirits and you can tie the North point to the North Pole Star, or if you are in the southern hemisphere, you can use the South point tied to Polaris Australis, but this is where it becomes more personal, so you have to go down that rabbit hole yourself. But what you’ve got is a representation of the Cosmos with your four cardinal directions and the Axis Mundi with the Three Worlds. You can then go from there, and go absolutely crazy and play as much as you possibly want to and can.
So I just wanted to kind of play with one symbol and see where we could take it. There are so many interpretations and representations that you can bring into just one symbol. The pentagram itself has so many different representations. You can take it into purely being Hygieia, the Greek Goddess of health, split up the name itself and put that on the points of the pentagram, and relate those to the alchemical Elements. See how one element flows into another one as you follow the lines around.
Just go crazy and start playing. This doesn’t need to be confined to symbols. You can do this with numbers, words, names, especially if you look into gematria. Then you start creating numbers out of words, and words that equalling the same number have a relationship with each other. There’s just so much you can play with in Witchcraft and Magic.
I think a lot of people miss out on this type of stuff because we read something a person said, and that’s sort of it. Explore it further. Take an image or symbol and combine it with another, and find out if there is any representation you can pull out of it, which can lead to a better understanding of your own personal cosmology. Have some fun.
I’m actually not sure where to start with this. There is so much that would need to be taken apart and examined from so many different angles. Let’s give it a shot though. Can someone be a Christian Witch?
From my own examination, which I am noting below (some of it anyway), I would have to say no, they cannot be put together, however, can you be a Christian Magician or even a Christian Pagan? Sure, because that can involve a different worldview to that of the Witch.
If you look into some of the older folk magic then you will find many inclusions of Christianity and the mention of God, Mary and Jesus, especially in the charms (see below). Look into the old healing arte of leechcraft from the Anglo Saxons. Have a look into the practices of Hoodoo with the inclusion of the Saints and the Christian Bible. While you are doing that, take a look at what these practitioners call themselves. In old folk magic they were Christians, not Witches, or they may have referred to themselves as Cunning Folk, Green Gowns, or other such terms. In Hoodoo we find Rootworkers and Conjure Doctors, but not Witches. Although the word “witch” has become a blanket term, and everyone is calling themselves a Witch nowadays, that doesn’t mean they understand what it means to be a Witch, there is an entire worldview that goes along with it, and we can’t always marry those worldviews.
Father, Son, Holy Ghost, Bitten sall they be Wha have bitten thee!
Care to their near vein, Until thou get’st they health again, Mend thou in God’s name!
The Foresworn Water charm traditional to Orkney
You may have heard the saying that Witchcraft is not a religion, it is a Craft, and so we could technically plug Witchcraft into any person’s personal practice. We also have the view that, especially in this current, modern time, that Witchcraft has become a blanket term for many practices, just as Paganism once was, and still very much is, however Witchcraft seems to have taken the spotlight in this regard. This is probably due to the widespread use of the term Wicca which, being Neo-Wicca, is rather different to Initiatory Wicca.
For this reason we find that someone can take any religion and add the technologies of Witchcraft to it, hence, people proclaiming to Christian Witches, i.e. taking the religion of Christianity and adding the technology or craft of Witchcraft, just like so many have done with Wicca, whereby Wicca is the religious aspect. After all, “every Wiccan is a Witch, but not every Witch is a Wiccan,” right? However, that doesn’t always ring true, not every Wiccan will call themselves a Witch.
The problem is that we need to examine worldviews. The worldview of a Christian and a Witch are so vastly different, that to try to combine them is like trying to force a square peg into a round hole.
The number one square peg/round hole scenario here is monotheism vs polytheism. You cannot take Christianity and make it into a polythestic religion, and you cannot take Witchcraft and force it to be monotheistic, its literally impossible. You also cannot make monotheism into polytheism or vice versa, no matter how you try to spin it. If you do, you might create something new, but then you should also call it something different. I could end this right here and just say “I rest my case”, but that isn’t going to be enough for a lot of people. So, let’s examine it.
I did come across some books on Christian Witchcraft, three in particular, two of them are complete trash, but the third was a little more mature, by Adelina St. Clair called The Path of a Christian Witch. This book did look into the combination of these two paths rather well, however it is heavily influenced by Neo-Wicca and Eclectic Witchcraft. One of the main problems with her argument was when she mentions that she chose her god and goddess to be Jesus of Nazareth and Mary of Magdelene. According to Christian doctrine, this can’t happen, for “you shall have no other gods before me.” It’s really as simple as that. By stating that Jesus is her god, she is plain and simply going against the word of her own God, and although I have no problem with that at all, it is no longer Christianity that she would be following. If your argument is that the Christian god is loving and kind, then you really need to examine Christianity, because you are not following the Christian god, and I say, there is nothing wrong with admitting that. Follow your loving and kind god, but ask yourself if you still want to identify with Christianity. I personally don’t like the term Christianity to denote the Teachings of Christ, as the religion has become something different. I would rather use the terms Churchianity or Paulianity but we seem to be stuck with it.
As I said, I have no problem with this. There was also mention of recognizing God within nature and celebrating that. All good, but then we need to examine what God is in this regard, and when properly analyzed, again, this is no longer the Christian god. If you follow Witchcraft you are dealing with many gods. If you follow Christianity, you cannot deal with many gods, only one, and according to the Christian Law, that is it, no arguments, no more thoughts on the matter. As soon as you step beyond that, its not Christianity.
Now, although I found the other two books to be complete garbage, what was evident is that the authors had no idea what Withcraft actually is. In fact apart from the mention of “Witchcraft” in the beginning of the book, one of them only used the word “magic” throughout. There are various meditations mentions, the use of spellwork, and such things, under the framework of “magic”, but is that Witchcraft? No, it is not. Sure, we use magic in Witchcraft, but we also use magic in Ceremonial Magick and a variety of other paths which are not Witchcraft. And here is one of the problems. Witchcraft has become a blanket term for anyone following a spiritual path that uses magic and spellwork, however, there is more to it than that. Unfortunately not many people want to challenge their own perceptions or worldviews in order to examine that further. In case you are interested, the other two books I mention are The Basics of Christian Witchcraft by Charlz Angel and The Christian Witch by Albertus Crowley. Quite honestly it felt like I was reading Christian porpoganda that was written to get people straying from the flock to find their way back and say that its ok what they are practicing, as long as you follow the word of Jesus Christ, without trying to force them to see it their way. It’s pure trickery.
Actually, let’s take this apart a little more. Let’s have a look at a quote from The Christian Witch:
“As a Christian Witch, you ought to realize the truth that you have no power of your own, and all powers and graces that are given to you by God, you also surrender to God at the same time.”
Now, consider what that entails for a Witch. You are told that you do not have any power, that magic itself is not used to alter your circumstances through conformity of your own Will. That you are subject to a superintelligence and you have no choice. That you have no power and everything that happens to you is a result of this superintelligence.
This gives you no free will to begin with, which is against what Christians tell us to begin with. It means that magic itself is completely useless, if we are to understand what magic really is. So although you may think you are removing yourself from the grips of the Christian religion, you are just jumping over the fence to the churchyard next door, and nothing changes.
But coming back to worldviews. Where are you going to go when you die? Can’t go to Heaven because that’s not part of the Witch worldview. Can’t go to any Witch afterlife because that’s not part of the Christian worldview. Oh, sorry, did you not think this far ahead? Ok, let’s think a bit more immediate.
Witchcraft is immersed in this existence. Although we speak of the Other Worlds, part of those Other Worlds is this reality that we find ourselves in. It encompasses the spiritual and the profane. Witches honor the flesh as much as the Spirit. There is no separation from them, they are all part of existence. Christian worldview separates them. We are to remove ourselves from this sinful world and move toward a god which is removed from it, as it says in Romans 12:2, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind”.
We can have a look at the World Tree, and if we consider the three worlds of Heaven, Earth and Hell to be a World Tree, it doesn’t match up with that of any other tradition especially that of the Witch which holds the Underworld as the place where our Dead go and where we find our Ancestors. It’s not the Christian Hell, and the two maps are too diverse to even consider relating.
On the topic of the Beloved Dead, what of reincarnation? The Christian worldview is one of a straight line. We are born, we live, we die and go to Heaven. The Witch worldview is a cycle. We are born, we live, we die, we become Ancestor, we are born, we live, we die, we become Ancestor, we are born…….
There are just so many things within the two worldviews that are completely opposed. Finding similarities such as saying that Christ is the Morning Star and the Lightbringer and is therefore a lucifer, or saying that there are three Worlds in both. Taking the Saints, Christ, Mary the Mother and Mary of Magdelene, John the Baptist and all of the Biblical figures and making them your Pantheon. All of these things can be quite valid, but you are then removing yourself from Christianity because within that religion, Christ cannot be a lucifer, the three Worlds incorporate a Christian Hell which is not part of Witchcraft, creating a Pantheon starts to become something different to monotheism.
Maybe you want to reinvent your Christianity, and that is great, I’d probably help you with that, but you won’t be able to call it Christianity anymore, just as combining an apple and an orange becomes something different. Rename it, reinvent it, and considering the name Christianity has made for itself, the tarnish that it has gotten, I personally wouldn’t want to place myself in that camp anymore.
Having said all of that, you are free to do whatever you wish. This is all just my personal opinion. However, I hope it will make you think a little deeper than just the surface level. Just because everyone is calling themselves a Witch now doesn’t mean they all understand what that means. Just because Christ’s Teachings were and are valuable, doesn’t mean those claiming to follow those teachings, calling themselves Christ’s Followers and Christians, actually are.
Although the word Demonology is old, the term Demonolatry is a fairly recent inclusion to the field, and Demonosophy even more recent. From what I can tell, the earliest use of the term Demonolatry was from S. Connolly’s books, the earliest published one being 1998 which was Modern Demonolatry, therefore it would have started to make its way into the mainstream around the mid to late 2000s. I can’t however pinpoint when Demonosophy first started being used, I only came across it myself when I saw someone else using the term and it peeked my curiosity.
Is there much a difference between Demonolatry and Demonosophy? Let’s take the words apart and have a look, then you can make your own mind up.
Before we do that, it should be mentioned that the two terms are also spelled with the English and the Latin, being Demonolatry and Daemonolatry, as well as Demonosophy and Daemonosophy. This obviously extends from the modern English word ‘demon’ originating from the Latin ‘daemon’, and the spellings are used interchangeably. I prefer to include the ‘a’.
Demonology
This is simply the study of demons, and we find that most people who are demonologists are Christian. They study the demons from Biblical texts and pass judgement on them. It is for this reason that people who work with the Daemons do not use this term to describe themselves or their practice. It should be noted however that every Daemonolator and Daemonosopher is also a demonologist because we obviously need to study the Daemons, however it is generally consider that this falls into the purview of the former mentioned practitioners of the Daemonic Artes.
Daemonolatry
This is the worship of Daemons. Now I believe this is why the term Daemonosopher came about, however that then suggests a misunderstanding of the word ‘worship’. The suffix itself, that being ‘-olatry’ means “worship of or devotion to”. Some would suggest that this suffix is a fanatical ‘worship of’, but let us have a look at the word ‘worship’ before we go onto the next term.
From etymonline.com we find the following:
“Old English worðscip, wurðscip (Anglian), weorðscipe (West Saxon) ’condition of being worthy, dignity, glory, distinction, honor, renown,’ from weorð ‘worthy’ (or worth) + –scipe (or -ship).”
What we find is a combination of the words ‘worth’ and the suffix ‘-ship’. If we have a look at the etymology of those we find that ‘worth’ is:
“Old English weorþ ‘significant, valuable, of value; valued, appreciated, highly thought-of, deserving, meriting; honorable, noble, of high rank; suitable for, proper, fit, capable.’”
We can therefore say that to worship a Daemon is to consider that spirit to be worthy of its station or office, and therefore is worthy of our honor and that we value the interaction we have with that spirit. From the suffix -ship alone we can consider this to be a ‘relation between’ ourselves and the Daemonic.
This is not throwing ourselves at the mercy of a Daemon and asking them to make our lives better, as many consider this word worship to indicate. It is about working the Daemonic in order to make ourselves better, but we still need to do the work, they are just there to guide us and teach us. In fact just looking at the word ‘daemon’ or from the Greek ‘daimon’ by itself, this is a tutelary spirit, so the Daemons will teach, tutor and guide, not do things for us. Which brings us to…
Daemonosophy
Let’s have a look at the Satan and Suns website for a definition here (I could be wrong, but I have a feeling this is where the term originated): “Demonosophy meaning to work and walk with learning knowledge and wisdom from the Demons and Dark Lords, and working with Companion Demons and the Dark Lords to learn to leave [I assume this is a mistyping and should have been lead] an inspired and empowered life…Demonosophers invite demons to join us on this journey and are our guides and mentors.”
The etymology of the suffix -sophy in this case being a, “word-forming element meaning ‘knowledge’, from Old French, –sophie, from Latin –sophia, from Greek –sophia, from sophia ‘skill, wisdom, knowledge.”
So, taking all of that into consideration…can you see a difference? I can’t see a difference. The definition for Daemonosophy is the definition for Daemonolatry, when you take the time to understand the meaning of the singular word ‘worship’. That word is such a troublemaker.
