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.
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.
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.
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.
I realize I use this term a lot, “union with the Divine”, and also realize that I have overlooked the fact that many people will not know what I am referring to in this regard. My own views differ greatly from many people and using such terms as “union with the Divine/Divinity/God” could be taken as that which Christians talk about. It’s not even confined to just Christianity. We find this in Judaism, Hinduism, and so many traditions, but being who I am, my approach is slightly different,although if you dig deep enough, you will probably find this in the older traditions.
To start with, let’s have a look at what you may have thought I meant. This is bringing about our connection with the Divine, what we may call God, and in many traditions that is opposed to the suffering that we experience within this lifetime and our physical world. It is one of the reasons we do spiritual practices to release ourselves from this pain and torture, from samsara.
Another way this may happen is when God comes to humanity through an avatar. This could be viewed as Jesus embodying the aspect of God, or as seen in Hinduism as the avatar of Vishnu as Krishna, and many, many more.
In both instances we are trying to move one body, Person, to another body, God. We are therefore trying to reach “enlightenment” and move out of this physical world into a spiritual and Divine world, or bring the spiritual world into this physical in such a manner that it overshadows the physical, allowing us to temporarily forget about our pain and suffering.
If we have a look at a simple symbol, the hexagram. This is two triangles that overlap, and is considered to be the union of Man and God. However this is also the uniting of opposing forces, so we can see it as the bringing together of fire and water, masculine and feminine, bring the binary into a non-binary state. This is something else I often say, “bring the opposites into union, harmony, balance.”
Now, let’s have a look at this from a different persepctive. First we need to understand what this thing we call the Divine actually is. This will of course be different for everyone, but I need to explain my point of view in order to explain my use of the phrase “union with the Divine”. Here goes.
The Divine, or God, the Architect, the Source, the Force, the ALL, the Mind, whatever we wish to call it, is the Everything and the No-Thing. This is a force or power that extends into all things that we can comprehend, think of, examine, interpret, define, touch, taste, smell, hear and see. It is everything conceivable. When we say conceivable, this is all things that we can imagine, seen and unseen. However, this Divine power is also the No-Thing, therefore, everything beyond that which is conceivable. Everything that we cannot understand, examine, perceive, define, even imagine. It is the space between things, the void, the abyss, the nothingness, but even these things are words that will excite the imagination and create visual stimuli, so the No-Thing is everything that you cannot imagine, cannot visualize.
Now, if the Divine is that which I outlined above, we cannot move from one thing to another. We cannot ascend, or even descend. We cannot move away from, run away from, or toward. We cannot go to, and therefore, it is not a case of moving one body, the Person, to another body, God. This Divine aspect is everywhere, whether we can see it or not, whether we can imagine it or not, and that means it is in your own body, in the screen you are reading this on or hearing my voice from. It is in the clothes you wear, the bed you slept in, the food you ate. It is your neighbour, the dog that is barking down the road, the car that went by. The Divine is all things.
This Divine is also all things beyond these physical aspects. It is the emotions you feel, the pain, the sorrow, the guilt, the happiness, the joy, the love. It is the spiritual path you follow, the beings you may work with or worship, the Daemons, the Angels, the Gods and Goddesses.
This Divine is also all things beyond that. It is beyond the Cosmos and all the celestial bodies. It is beyond the light and the dark. It is beyond the good and the evil that we like to define to make ourselves feel better about our own existence. Is what I did good? Am I a good person? Was what he did bad? I’m better than that person because they are evil.
This Divine power is here, right now, we cannot move toward it. We can however become aware of it. Yet this is still not becoming aware of two bodies, yourself and God, it is becoming aware of Everything and No-Thing.
This idea of union with the Divine is about union with everything. It is uniting with the Divine element in the physical, emotional, mental and spiritual. Union with the Divine element within the seen and the unseen world. Union with the Divine beyond that which is Everything.
In order to do this we can start with ourselves. Recognize and become aware of the Divine, within yourself. You are Divinity because Divinity is everything. Recognize the God or Goddess that is you. Once you can connect with that Divinity and bring your own separated consciousness into union with your own Divinity, then you can start to expand your awareness beyond yourself. Extend it to the room you are in and recognize everything in it as being Divinity. The desk, the chairs, the potplants, the annoying fly, the trail of ants, everything is the Divine.
Become aware of that and extend further, to the trees and the animals outside. The birds in the sky, the fish in the pond. The buildings in the street, the power station, the bus stop, everything. Recognize everything as Divinity. What you may start to find is that you realize how precious everything is, and how connected we are to everything. Some people treat others, animals and the earth as their own stomping ground, bringing abuse and trash, spoiling it, turning buildings into dump, destroying land. When you realize the union you have with Divinity, you realize how much that hurts you, directly. Every time someone hits a dog, you feel it. Every time someone throws another bag of garbage on a pile that is polluting a stream, it suffocates you.
Now extend beyond that to the entire world, all of the people, animals and plants. Continue, extend beyond our planet and stretch out into the Universe, and beyond that, taking in the entire Cosmos. From the quantum to the most immense, from that which is 0 to the 1, it is all the Divine.
So when I say “union with the Divine”, this is what I mean. Some would not be able to handle this, and that is fine, it is a process to learn how to deal with that pain and move beyond it, to recognize it as all part of that Divinity. It also means that you take everything under your wing and you care for it all, just as you would care for yourself. It is a challenge because you will need to take action and do something about it. Like I said, its not for everyone.
