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Archive for the month “November, 2010”

Esoteric Tuesday – Sacred Places & Dark Portals

Many many moons ago, this young, idealistic Ankh spent most of a summer studying in Greece – traipsing from sacred site to sacred site, fueled by an academic ambition that burned brightly in my (once flat) belly. Armed with a student visa and a short-term association with a highly respected institution, I had access to places and materials that the average tourist never imagines. 

Heady times – and occasionally transcendent.

There was the evening I arrived in Athens, alone, with only a smattering of Greek – exhausted,  freaked out (I could not find a single person who spoke English and made my way to a dank, buggy hotel with the help of a cab driver whose spoke the same combination of terrible German and sign language that I did)  and wandered through the crepuscular streets to have my very first sight of the Acropolis, glowing crimson in the setting sun. It left me, quite literally, breathless.

But what surprised me most were not the famous sites -  not Delphi (although it was spectacular) or the throne room at Knossos – but the places that I had never read or even heard about, overgrown with weeds, hidden down dusty roads, forgotten by all but a few fanatical historians and goat herds. One ridiculously hot afternoon, the group I was traveling with stopped to stretch our legs at an Bronze age fortification wall. We had been driving through the mountains all morning. The site was, at first glance, unimpressive. A broken defense,  sacred to no one. It was military, and functional. Not sexy. But as I wandered atop the massive stones a cool wind from the mountains pushed through me, and for the first and only time in my life I felt what it is to have a soul. It was profound in a way that I am (still) hard-pressed to define. It wasn’t beautiful. It was primal, and a little terrifying.  It was the place itself, the air, the silence, the fragrance of warm stone, wild thyme and something cold and metallic – a memory that did not belong to me then, but does now. I can only describe the experience as sacred, although I worry that even that word – as potent as it is – somehow diminishes it.

The power of place is something that every occultist must consider…carefully.

So to that end I offer the following excerpt, from the always informative Aspects of Occultism by Dion Fortune:

Sacred Centres

“…For lead and tin are not produced from the earth … It is a fountain that produces them, and an angel stands therein.” – Book of Enoch

I don’t think that it will be disputed that certain places exert a powerful influence on human beings…

In every country there are these centres, but unfortunately, since the Christian era, they have been appropriated by the Church; and some of the most vital have been prefixed by the title of “Saint”, when perhaps the influence exerted might not be at all of saintly character. Thus the old name, that might have given a clue to the particular influence, is submerged, and in this way much of the ancient lore is lost, because the Church recognizes only one kind of experience – that of pure religious ecstasy, which is the most emotional and primitive, and therefore to the ordinary mind, the most wonderful, for it is a state of intoxication, and is therefore a purely selfish and personal experience, entirely to do with individual development along a particular line, and from the physical point of view is nearly always abortive because undirected. I emphasize the physical effect, because what its mysteries are on another plane, or state of consciousness, one can only dimly sense, or understand on the journeyings of the soul.

There is little, if any, guidance given by the Church to those who open these doors, for it is not given to all to experience a higher religious emotion; and instead of a readjustment of values – a further vision or extension of consciousness and a breaking through some of the veils of matter – the effect is, as I have said, abortive, for the experience is so shattering to the untrained and unprepared mind, that it disturbs the normal outlook on life.

There is also another side to these experiences, and of this we hear but little. Those who enter the dark portals which lead to dread subterranean palaces of the Qlippoth, and whose way is no longer that of the normal individual, return from this journey with their bias toward evil intensified.

In the Mystery Schools each initiate was carefully watched and guided, so that the experience should not be lost or allowed to destroy instead of reconstruct. We go to these places, and are not told what kind of experience to expect, beyond that it will be of a religious order, or contact with nature, (a vague term) and therefore we go in a negative condition of mind, with will and intellect unprepared, and so the real value is completely lost in an emotional storm.

As I have said before, I believe that in the old names lie the secret if the influence exerted, and these have to do with the physical, or rather the contact that lies deep in the earth.

*****

The mineral and metallic world is the oldest and the densest, and in it must lie many secrets; could we contact its consciousness much might be recovered for the benefit of mankind.

***

“Other sheep have I that are not of this fold.”John X.16.

There are many planes interpenetrating our world, inhabited by beings like, and yet unlike ourselves, invisible and unknown to each other and to man. This is due to their different rates of vibration. I will give a very crude example – that of the electric fan. When revolving slowly, its propellers are seen distinctly, increase its rate and nothing is seen but a blur.

This example only holds with regard to one sense, namely that of sight, but intensify and extend to all senses in an ascending and descending scale, and we could imagine how several cycles of life could, at the same time. occupy the same space, unknown to each other.

That will also show the reason why different people have such diverse experiences at the same place, and in psychometry, with the same object.

We all have our own particular rate of vibration, so that every one of us must be in close tune with one at least of these elemental ratios, and it is possible that the day may come, indeed, may not be so very far distant, when by an act of will we shall be able to change our own ratio to that of whatever cycle of life we wish to contact…

So that in the future we may actually, and with all our senses be aware of these denizens of a hitherto unknown and invisible world.

*****

There are in this world many tides of varying length, which are called in Eastern terminology “Tatwas”, and these range in length from thousands of years to a few minutes. The greater ones we are only aware of by looking back on the rise and fall of civilizations and the changes on the face of the globe. These are under the dominion of one of the great Northern Constellations, but there are many lesser ones, and to these we can attribute the falling into disuse of some of our centres, and the gradual reopening of others. In the last hundred years or so there has been the uncovering of many buried cities and even great civilizations with their many Gods and creeds.

Whenever a place has had prayers and concentrated desires directed towards it, it forms an electrical vortex that gathers to itself a force, and it is for a time a coherent body that can be felt and used by man. It is round these bodies of force that shrines, temples, and in later days churches are built; they are the Cups that receive the Cosmic downpouring focused on each particular place.

There is very little teaching on these matters, and I think it advisable now to speak of the dangers that may be encountered from the lesser known and more primitive psychic centres. That there was a danger was recognized by the Druids and the Romans, for they raised altars and offered sacrifices to these woodland peoples, and it was an act of propitiation, for if you don’t give, they take, and what they take is unfortunately something that you cannot spare. It is life-force, for they seek ever to come closer to man, to mingle with him and to take on his ratio, for it is said therein lies their hope for immortality.

Should we wish to help these “Sheep of another fold” we can do so by a wish to understand their needs and by bringing to them a knowledge of the finer ideals of our later times, and in that way the sacrifice need not be one that is hurtful to our health and sanity.

We must remember, however, that they are of an older and more elemental race, that they belong to another country, and that their laws are quite different, so that we might be seriously injured in mind and body by such encounters…

from Aspects of Occultism by Dion Fortune

Esoteric Tuesday – The Alchemy of Words

It has been a wonderful, crazy few days here at Red Wheel Weiser Conari. The Book of Awakening, by Mark Nepo – published 10 years ago – is enjoying late, spectacular, and well-deserved success thanks to everyone’s favorite daytime talk show host. So you will have to forgive us if we seem a little distracted. This kind of good fortune smiles rarely, and we are all dizzy from its brilliance.

Words, my friends,  have power.

The immediate success or failure of a book depends on many factors – timing and circumstance not least among them. But ultimately, an individual book lives or dies by the power of its content – words, ideas, the beauty of language. What makes the sudden fame and flourish of Mark Nepo’s book so sweet is its longevity. It was well received from the beginning, but never a bestseller – still it lasted, and quietly held its course until it landed in the hands of the one person who could bring it the attention it deserves.

What does this have to do with “Esoteric Tuesday?”  Well may you ask. Browsing through the books on my desk this afternoon I came across this quote, from The Key of the Mysteries by Eliphas Levi:

To speak well is to live well.

How true. The context is a passage on The Mysteries of Nature, specifically Alchemy and Qabalah:

To say a word is to evoke a thought and make it present.

To name God is to manifest God.

The Word acts upon souls, and souls react upon bodies; consequently one can frighten, console, cause to fall ill, cure, even kill, and raise the dead by means of words.

To utter a name is to create or evoke a being.

In the name is contained the verbal or spiritual doctrine of being itself.

When the soul evokes a thought, the sign of that thought is written automatically in the light. To invoke is to adjure, that is to say, to swear by a name; it is to perform an act of faith in that name, and to communicate in the virtue which it represents.

Words in themselves are, then, good or evil, poisonous or wholesome.

The most dangerous words are vain and lightly uttered words, because they are the voluntary abortions of thought.

A useless word is a crime against the spirit of intelligence; it is an intellectual infanticide.

Things are for every one what he makes of them by naming them. The word of every one is an impression or an habitual prayer.

To speak well is to live well.

from The Key of the Mysteries, by Eliphas Levi (translated by Aleister Crowley)

Now, to be fair, Levi takes issue with some of these assertions, but for us, today, the message is apt and timely. The power of words is not to be underestimated.

Weiser published another book a few years ago – Magic Words; a Dictionary, by Craig Conley. My favorite entry?

Oprah

“Just say the magic word: Oprah” – Vince Vittore, America’s Network (Jan. 1, 1995)

Meanings:

  • Dust
  • Fawn
  • “She who turns her back” – Adrian Room, Cassel’s Dictionary of First Names (2002)

Origins: This is the given name of the successful talk-show host and media mogul Oprah Winfrey. The word is of Hebrew origin.

Hollywood and the “Hereafter” – a conversation with author Constance Briggs

Last weekend I finally went to see the movie Hereafter. It’s  been out for a few weeks already and has  been a disappointment at the box office – so I wasn’t surprised to find myself alone in the theater.  It was a little creepy … but I digress.

The movie is a departure for director Clint Eastwood, whose signature films usually include healthy doses of grit and graphic violence.  Eastwood is also known for eliciting stellar performances from his cast. This is certainly the case in Hereafter – the three characters each experience death from a different perspective:  George Lonegan (Matt Damon) is a gifted psychic isolated by his ability, Marie LeLay (Cecile De France) is a journalist who is haunted by her own a near-death experience, and Marcus (Frankie & George McLaren) is a young boy who loses his twin brother and seeks answers to his wrenching grief.  The actors fully embody the  emotional lives of these characters, and although some have accused Eastwood of making a “soft” “new-age” film, the subject is treated with gravity and great respect. The viewer (at least this one) is left affected and questioning.

So, curiosity piqued, I asked author and metaphysical researcher Constance Briggs (Encyclopedia of the Unseen World) a few questions about how the film portrays the afterlife and psychic experience. Here’s what she had to say:

Ankhie: The afterlife experiences depicted in the film all conform to what has become the Western standard of bright light and shadowy figures of the departed. Is this a common afterlife experience for all cultures?

Constance: While the bright light is accurate, shadowy figures are not. In fact, I was not pleased at the depiction of the people on the other side in the film. In the “hereafter” there are not a lot of shadowy figures just standing around doing nothing. In fact, there are no shadowy figures! Once on the other side, we see people. We see beings of light! The shadow figures were simply the filmmaker’s vision of what it is like after we die.

If you are asking whether or not all cultures have the same or similar afterlife experiences, the answer is yes. In my research, I found that near-death-experiences are very much alike around the world. In fact, we also find similarities in such old writings a the Tibetan Book of the Dead, The Egyptian Book of the Dead, the Book of Enoch and others.

Ankhie: It’s interesting that you bring up the Books of the Dead and Enoch – definitely not part of the fundamental Christian canon. There is an interesting implication in the film that scientific proof exists of life in the hereafter – but that it has been suppressed by agents of organized religion and government. Do you think that there is any validity to this theory?

Constance: No, I don’t believe that there is a suppression of evidence…at least not in the US. Remember this was a French Journalist that made that claim in the movie. In the US, there are so many books, TV shows and movies on this subject, that no, I don’t believe that the government wants to keep it a secret. I also do not believe this of the religions here ( elsewhere, I am not certain about). There are even some universities in the US that are actively trying to prove that there is life after death. I do believe that there should be more interest and studies on the subject. I believe that the vast experiences with the other side of people from all walks of life, should be shared on a major scale. I think that we should be working harder to learn more about the “hereafter.” It is obviously there. The evidence is there. I don’t believe that it has to be a mystery. I think learning more about it can help in our evolution. Even Thomas Edison thought that there should be some sort of communication device to link the two dimensions. But, as a people, we are not there yet. The world cannot wrap their minds around the idea that there is a real place, with real people living and existing in another dimension, no matter how many times our worlds cross. We have come so far in our growth as far as technology. However, the majority of people still are not interested enough, or spiritual enough, to move past the point that this doesn’t all have to be a mystery; that we can learn more, if we try.

Ankhie: There’s a heartbreaking scene with the character of Marcus (the young twin) at an open meeting of a spiritualist society – preceded by many failed encounters with people claiming to have access to the other side. Despite these disappointments,  Marcus persists. When finally he is able to sit down with George, the reading begins with broad claims, much as all the other readings do. Why would a legitimate psychic follow the formula that has become a hallmark of frauds? I have my thoughts but wonder about yours…

Constance: People that do this type of work (if authentic), have many different ways and means of opening a communication from the other side. The mediums or readers are attempting to relay information that they are hearing or seeing from another dimension. It’s not easy. There are no set rules or openings. Perhaps the film makers were giving the audience their version of what occurs during one of these sessions.

Ankhie: The pivotal scene in the movie (the scene that brings a resolution to the three story lines) involves publishing and the book industry – which of course made me very happy.  But in fact, throughout the movie, books play a pivotal role – from George’s obsession with (one might even say dependence on) Charles Dickens, to Marie’s manuscript and publisher expectations. Which leads me to the broad question;  how do writing and the printed word play into the history of spirit and spiritualism?

Constance: We have learned, through the written word found in the forms of ancient texts, scriptures and fictional stories that have been passed down through the ages, that there is a hereafter. It is because of the preservation of these writings that we know that the idea of life after death is not a new one, and that the amazing phenomena of seeing apparitions, spirits and of having out-of-body experiences (also referred to as astral travel) is as old as time. It is because of humankind’s need for knowledge and thirst for history, that we know that the hereafter has always existed. Our ancestors knew it, and we have a written account of their ideas and beliefs on the subject.

One of the earliest and most revered books, the Bible, has an interesting story surrounding the subject of life after death, mediumship and after death communication. It is the story of Saul and the Medium of Endor. Through this ancient tale, we learn that the dead can be contacted. There, Saul contacts the deceased Samuel, through the Medium of Endor. In addition to the Bible, the Koran tells the tale of Muhammad traveling to “paradise,” in what seems appears to be an out-of-body experience. Who would think that this type of experience would be found in the Bible or the Koran? They were written and handed down to us for our information. This also is the same situation in the Book of Enoch found in the Pseudepigrapha, where Enoch is taken to heaven and sees angels, spirits in classes, and returns with an enormous amount of information about the other side. There are also the Egyptian Book of the Dead and the Tibetan Book of the Dead, both of which serves as guides through the afterlife.
In addition, there is fiction, with Shakespeare being one of the best-known authors to write about the hereafter in his plays, most notably Hamlet and Macbeth. There is a ghost in Hamlet that appears several times. In Macbeth, we find a ghost, prophetic apparitions, a floating dagger and witches. These stories have been handed down through the centuries and have helped to influence people on the subject of the survival of the consciousness after death.

It was during the 19th century that spiritualism first became popular. If it were not for documentation of the events during that time, we would not have the means to compare the spiritualist events of that period with what is happening today. As a result of that door opening, there is a huge amount of books on the topic available today. These books of near-death-experiences, out-of-body experiences, ghostly encounters, after death communication, angels and spirit guides help others with their own personal encounters with the afterlife.

I find that books in general have been empowering in this subject matter and lent strength to those have experienced such things but had no one person to turn to.

Ankhie: So how did writing The Encyclopedia of the Unseen World change or affect the way you think about the hereafter?

Constance: Writing the book itself was an amazing experience; one that I thoroughly enjoyed. I wrote the book with the intent on helping others to learn about this fascinating subject. However, writing the book really opened my eyes to the wealth of information available on this topic. In addition, I believe that there is enough evidence out there to prove that there is indeed a hereafter. I also realized just how many people are having experiences related to the unseen world. Almost everyone that I interviewed had some type of other world experience to share; and if they didn’t have one, then they knew of someone who had.

So tell us readers – what are your experiences with the “hereafter,” and if you saw the movie, what did you think of it?

Further reading:

Encyclopedia of the Unseen World: The Ultimate Guide to Apparitions, Death Bed Visions, Mediums, Shadow People, Wandering Spirits, and Much, Much More by Constance Victoria Briggs

Afterlife Knowledge Guidebook by Bruce Moen

Afterlife Encounters; Ordinary People, Extraordinary Experiences by Dianne Arcangel

Fringe Dweller on the Night Shift; True Stories from an Afterlife Paramedic by Monica Holy

Kids Who See Ghosts; How to Guide Them Through Fear by Caron B. Goode

Messages; Evidence for Life After Death by George Dalzell

People Who Don’t Know They’re Dead by Gary Leon Hill

The Weiser Field Guide to the Paranormal by Judith Joyce

The Big Book of Near Death Experiences; The Ultimate Guide to What Happens When We Die by P.M.H. Atwater

The Book of Enoch the Prophet by Robert Henry Charles

Dion Fortune’s Book of the Dead by Dion Fortune

Awakening Osiris; The Egyptian Book of the Dead by Normandi Ellis

The Tibetan Book of the Dead by Graham Coleman

Embraced by the Light, Betty J. Eadie

Fast Lane to Heaven, Ned Dougherty

Life on the Other Side; A Psychic’s Tour of the Afterlife , Sylvia Browne

The Other Side of Death,  Jan Price

Saved by the Light, Dannion Brinkley

Witch Pop – Samantha Stevens

It was a point of  pride for me as an awkward young Ankh that I shared a birthday with Elizabeth Montgomery.  She was someone who I saw every day after school, ageless in syndication,  lovely,  magical, always in trouble (what child doesn’t relate to that?) yet always able to “charm” herself out of sticky situations and back into dorky Darren’s arms.  My nose would never be pert and I possessed no powers,  but I saw Samantha Stevens as the maybe-someday-me… because underneath the perfect housewife/good-girl veneer she was fundamentally different, and that difference was both her pride and shame.   I was different too, but maybe… maybe that was alright. Maybe being different made me special, instead of wrong.

*****

I spent a lot of time in Salem Massachusetts this October – some of it business, all of it pleasure. Salem is like nowhere else. Every autumn the city remembers its brutal history, then atones by embracing the people it once persecuted. Magic in all its forms is celebrated, with parades, balls, ceremonies, and freedom of expression that belies the Puritan feel of the brick and cobblestone streets. There are probably more occult dedicated shops, museums  and venues (open year-round, I might add) here than anywhere else in the world. There is some serious magic afoot, and a great deal of campy fun. Case in point: across the street from HEX – a hard-core old-world witchcraft store, sits a bronze statue of  Elizabeth Montgomery seated on a broomstick and flying through a crescent moon.  The contrast is surprisingly charming and true to the nature of this historic city.

One of the pleasures I had on a recent visit to Salem was lunch with author Judika Illes.  She is as delightful, erudite, and funny in person as she is on the page. Part of the charm of her Weiser Field Guide to Witches is that, like the city of Salem, it is a serious investigation into witchcraft through history that doesn’t ignore the witch’s role in popular culture. There’s real affection for the many dark mistresses of film, books and television, and that is as it should be. How many of us found resonance and inspiration in the characters and story lines of Sabrina the Teenage Witch, Charmed, Buffy the Vampire Slayer, or Bewitched? Most, I’d wager.

And so, with Judika’s enthusiastic consent, I took this picture after lunch.

Here’s a brief history of Samantha Stevens from The Weiser Field Guide to Witches:

As portrayed by Elizabeth Montgomery, Samantha is the star of the hit television series Bewitched. Samantha is a beautiful, blonde hereditary witch in possession of superpowers – she can accomplish virtually anything merely by wiggling her nose.

Bewitched was a revolutionary program. For the first time, a witch was totally and unambiguously a heroine. She is an extremely sympathetic character – intelligent, kind,  sensible, and sensitive. Samantha attempts to juggle the conflicting demands of her beloved husband, Darren, who would like his wife to behave like a regular mortal, and her own family, especially her mother Endora, who find Darren’s desires insulting.

Bewitched aired on ABC from September 17th, 1964 until July 1, 1972, and then continued to air in syndication. The show was phenomenally popular, holding the record for highest-rated half-hour weekly series ever to air from its debut until 1977. For many viewers,  Bewitched was the first program to introduce the concept that a witch might be sympathetic. A bronze statue of Samantha was erected in downtown Salem in 2005.

Because sometimes, different is special, not wrong.

Emergency Magic from Judika Illes

Sometimes things don’t work out.  You do your damnedest and still it’s not enough or too much or just not right.  Maybe the thing in question is something small, insignificant in the larger scheme of things. Maybe it’s something so important that you are left absolutely ruined. Either way, you are likely to wonder – how could it have gone so wrong? How can you make it right? The answer may be something simple – an appointment, a pill, a week in Jamaica with fun and supportive friends.  But what if those things don’t work? Maybe what you really need is a miracle. Maybe what you really need is magic.

If that’s the case, you might want to turn to witch-wonder Judika Illes.  Her book Magic When You Need It addresses all sorts of scary and unsavory situations (as well as more benign ones) with wisdom, wit, and a breadth and depth of magical knowledge to satisfy all querents.

The following is an excerpt from the introduction:

Conventional wisdom says that for every problem a logical solution exists. Sure sounds comforting, but lets face facts. In reality, life’s worst-case scenarios are far more complex and complicated than trite wisdom allows for, full of dramatic twists, turns and contradictions…

So what do you do when life’s worst-case scenarios demand urgent action, yet all the conventional responses are inadequate or nonexistent? What happens then? What are your alternatives? Do you give up? Roll over and play dead? Or do you turn to Earth’s oldest existing system of crisis management: magic…

Visualize your reactions to a personal crisis. A weight sinks to the pit of your stomach; a perpetual lump plagues your throat. You can’t breathe. You can’t think. Your mind has transformed into a broken record, endlessly returning to the source of your anxiety. Adrenaline rush elicits incessant fight-or-flight impulses.

The good news? Although you may be useless on the job, worthless at home, you’ve never been in better fighting form to accomplish genuine, working, solve-your-problems magic! The very same stress-induced reactions that make calm detachment so difficult are the ideal fuel for rescue magic. The magic of necessity is the most intense, effective magic of all, and stress, panic, worry, concern, intense fear and desire are your certified emergency-magic credentials. When you feel that adrenaline surging, you’re also feeling your magical aptitude  soaring.

After all, functional, dependable magic requires more than just lip service to a clever incantation or an investment in a few evocative props. For maximum effectiveness, magic demands nothing less of the practitioner than laser-intense, single-minded, borderline-obsessive mental focus. Nothing provokes that level of clarity and intensity of vision and desire more than a panic-worthy problem. The very same emotional and physiological responses to anxiety and dread that may have you overwhelmed can be channeled into magical mastery and problem solving. Rather than promoting passivity and hopelessness, magic encourages you to take the bull by the horns and realistically assess your situation and alternatives so that you can gain control of your destiny.

Magic’s very existence stems from humanity’s intense desire for crisis management. An ancient Egyptian papyrus known as Instruction for Merikara, believed to have been written approximately four thousand years ago, describes magic as a gift to humanity from the Creator “to ward off the blows of fate.” Although the rapid natural degeneration of simple problems into worst-case scenarios stimulated the birth of magic, the sheer effectiveness of emergency enchantment is responsible for the very survival of magic. Despite centuries of deadly persecution and the brutal suppression of occult knowledge, magic has not gone away. Why not?

Because magic works.

Because faced with unrequited desire or an insoluble situation, quite often the enchanted solution is the only solution. In the face of personal emergency, even the most ardent enemies of magic have found themselves relying on the Earth’s ancient wisdom.

A case in point springs from the Western world’s most respectable book of metaphysics, the Bible. Saul, ancient Israel’s first king, decreed practice of the shamanic and magical arts outlawed under penalty of death. Yet later, when facing his own worst-case scenario, where did Saul run to seek an emergency solution? Straight to the renowned witch of Endor, to beg her to come out of the retirement that he himself had imposed upon her. After some persuading, she relented and, in testimony to the effectiveness of emergency magic, conjured up the information from beyond the grave that Saul craved.

No spell is as effective as an emergency spell; no magic is as likely to work…

   

from Magic When You Need It by Judika Illes

Shinto Tuesday – A Glimpse of Japanese Ghost Lore

Some international ghostly goodness from the master of all things occult, Raymond  Buckland

In the Japanese religion of Shintoism, deceased ancestors acquire the power of deities with supernatural attributes. Surviving relatives worship them by honoring their pictures, burning incense, and making offerings of food and drink. In this way, the ancestors are propitiated and will bring good luck to the family. They do have the potential for good or for evil, and their focus is on the same interests they held when alive. To the Japanese, the dead are no less than the living, taking part in the daily life of the family.

There are stories of ghosts of the ancestors materializing and remaining visible for years. For three days in July, there is the Festival of the Dead, at which time the deceased may return from the spirit world to look around at the country and to visit with the family. New mats are placed at all the family shrines, and fresh food is prepared and laid out ready for the ghosts’ return. Some Shinto sects perform a rite in which a person is selected to be possessed by an ancestral spirit. It is believed that then, with the spirit acting through the living person, healings may be performed and prophecies made.

Traditional ghosts are the Yurei, which hang around after death mainly to seek vengeance for something that happened in life. Many of them are female. The name means “faint/dim/hazy spirit.” The normal, non-vindictive spirit is the Reikon, which simply leaves the physical body and joins the other ancestors. Then there are the Yokai, or “bewitching apparitions.” These always appear at dawn or dusk and include monsters and spirits like goblins. It’s said that they sometimes steal small children. The Obake or Bakemono are general terms for preternatural beings of any sort and include the Yurei and Yokai but can also include anything strange and unusual.

In recent years, many ghosts have appeared in otherwise ordinary family photographs. These usually are seen as extra faces or – in a large number of cases – extra hands in the picture. There have also been sightings in Japanese videos. For example, an amateur video taken of a girl on a moving train, when slowed, showed a partially transparent figure of a girl outside the window. The sighting was at a section of track where more than one person had committed suicide by jumping from the train.

Shinrei Shashin us a phrase used to describe photos where ghosts or spirits decide to show all or part of themselves when a photo is taken. Shinrei Shashin is a popular subject on Japanese TV.

from The Weiser Field Guide to Ghosts, by Raymond Buckland

The Subtle Art of Divination – Prophetic Dreams

It is a strange factor of sentience that we are aware of ourselves through time – something different from memory or instinct, something more profound than animal awareness. It is the source of much anxiety, but it is also what fuels ambition, hope, and the imaginative life.

It is presumed that when animals dream, they replay experiences in order to hone ability and instinct. It is an aid to their survival. But human dreaming is different. Although we often relive and revise events from our day, frequently our dreams bear little or no resemblance to actual experience. Flying is a common enough dream, but who among us has actually taken to the air of their own volition? I have recurring dreams of telekenesis – a very distinct sensation that has no equivalent in my waking life. It’s always a bit of a bummer to open my eyes and realize that I can’t shut off the alarm clock with my mind. Sigh.

Perhaps the most fascinating dream experience is one of the rarest – the prophetic dream. Few of us can claim to have seen the future, but those who have are often terrified by the experience. And because of the changeable, symbolic nature of dreams themselves, it’s easy to misinterpret what we encounter there, or doubt the validity of what we think it means. This explains the enduring popularity of the “dream dictionary” – a codex to imagery commonly encountered and its metaphorical meaning. Such books can be very helpful, and do a lot to alleviate the anxiety and confusion that stem from vivid dreaming. Yet they are only what they claim to be – dictionaries -and like any other dictionary they only help with part of the translation process. No one would believe that they could watch a film or read book in a foreign language with just the help of a dictionary. Syntax alone can alter the meaning of the individual words, and much depends on context and intonation. So it is with dreams. A dream dictionary helps only a little. The true nature of the dream is a much larger, organic vision that requires insight, not just definition. Part of that insight is acquired through self-knowledge (pilgrims to the Delphic Oracle were cautioned by an inscription above the door to the Temple of Apollo – “Know Thyself” – good advice, then and now) and part of that insight is acquired through serious study of mythology (our common cultural dreamscape) and history. To that end, I’d like to offer you an excerpt from Michelle Belanger’s excellent book Psychic Dreamwalking; Explorations at the Edge of Self. If you are seriously interested in the possibilities of dreamwalking, dream divination or dream spellwork, this book will guide you well.

A Brief History of Dreams

Oneiromancy was the ancient practice of telling the future through dreams. Related to the belief that the gods could communicate with mortals in their sleep, oneiromancy relied upon the notion that many different levels of reality intersected in the realm of dreams. Through dreaming, not only could mortals come into contact with spirits and gods, but they could also connect with the distant future and the distant past.

As times changed and empires fell, dreams became no less mysterious to our forbears. In medieval Europe, the spirit that was believed to inspire healing and  prophesy during dream incubation was transformed from helpful genius to malicious demon. We know it now as the incubus, and all traces of its formerly benevolent identity have been lost.

This small detail offers a significant insight into how the spread of Christianity impacted the attitude on dreams and dreaming. In early Christian Europe, dreams still occupied that hazy place between the mortal and spirit worlds. However, such gray areas did not fare well in a culture that had adopted a starkly black-and-white-world-view. The Bible taught that dreams could be prophetic visions granted by God, but only very special individuals were graced with such miracles. More often than not, the phantasmagoric images that haunted people at night were attributed to the Devil or his many minions sent to subvert the good people of the world. St. Jerome, writing in the fourth century C.E., deliberately mistranslated parts of the Bible to condemn the practice of observing dreams. In the face of such rigid thinking, there was little room for the interpretation of dreams.

The Renaissance saw a renewed interest in all aspects of the classical world. Wealthy families, like the Medici of Florence, financed the translation of a number of classical texts. Included in the more traditional Greek and Roman works on philosophy and history were several books on magic and spirits. The Church was not pleased by what it considered a scandalous Paganizing of European art and literature. But no matter how high  Savonarola and other outspoken priests piled on the bonfires of burned books, there was no denying that people’s interests had once more been turned to the gray areas of human experience. Notably, a new edition of Artemidorus’s Oneirocritica emerged from Venice in the early 1500s.

From that time forward, the Western opinion on the significance and mechanism of dreams has wavered back and forth between potent meaning and utter meaninglessness. Rene Descartes, a seventeenth century mathematician who is viewed as the father of modern philosophy, maintained that dreams were nothing more than fanciful images conjured by an irrational portion of the mind. Even so, on the evening of November 10th, 1619, Descartes had a series of dreams that inspired his life’s work. Despite his belief in the irrational nature of dreams, Descarte himself maintained that these particular nighttime visions were so potent that they could only have come “from above.”

In the Age of Reason and the Industrial Era, the official stance on the fanciful meaninglessness of dreams stood in stark contrast against the dream-inspired experiences of artists, composers, authors, and even military leaders. Coleridge’s poem “Kubla Khan,” Stevenson’s Dr. Jekyll and Mr. Hyde, Mary Shelly’s Frankenstein, and portions of Wagner’s Ring Cycle were all conceived in dreams. Napoleon Bonaparte put such stock in his dreams that he based many of his military tactics upon them. At the Battle of Waterloo, he discounted a dream that foretold his defeat, dooming his empire.

In November of 1917, a young German corporal heeded a dream that foretold the shelling of his bunker. Wakened from his sleep by a nightmare of being buried alive, he wandered out to walk the night, only to have a heavy artillery shell completely destroy the bunker and everyone sleeping within it a short while later. Nightmares may have continued to inspire him throughout his later life: the young corporal became known to the world as Adolf Hitler.

An Austrian Jew driven from his homeland by that selfsame German corporal essentially wrote the book on the modern approach to dreams. Sigmund Freud is remembered by the world as one of the fathers of modern psychology. In 1899, he published a landmark work, The Interpretation of Dreams – a title conspicuously reminiscent of Artemidorus’s famous work. In many ways, Freud was styling himself as the Artemidorus of the twentieth century, attempting to redefine the modern approach to dreams. Freud was so intent that his work should pioneer dreams for a new era that he convinced his publishers to list the publication year not as 1899, but as 1900, so as to set the book firmly in the  twentieth century…

 

From Michelle Belanger’s Psychic Dreamwalking; Explorations at the Edge of Self.

“The Threshold of the Unseen” – Dion Fortune’s Psychic Self Defense

If you visit Salem Massachusetts and happen upon Christian Day’s  authentically edgy witchcraft shop HEX (and I highly recommend that you do) you will most likely encounter a slight but imposing woman with lustrous black hair, bedecked in robes and jewelry, reading cards in the front corner window. Lori Bruno is a psychic unlike any other in Salem. She is a High Priestess and Elder of the Sicilian Strega, Head Mother and Reverend of the Trinacrian Rose Church, and a force to be reckoned with. She carries with her the gravitas of old world tradition - wisdom fortified by passion, focused by purpose, and tempered with a wondrous laugh and a loving spirit. She is absolutely wonderful. She is also someone whose advice one would be wise to heed. 

 The following excerpt (much abridged) is from the first few pages of Dion Fortune’s Psychic Self-Defense - a book which Rev. Lori Bruno recommends to her clients as essential reading…

We live in the midst of invisible forces whose effects alone we perceive. We move among invisible forms whose actions we very often do not perceive at all, though we may be profoundly affected by them.

In this mind-side of nature, invisible to our senses, intangible to our instruments of precision, many things can happen that are not without their echo on the physical plane. There are beings that live in this invisible world as fish live in the sea. There are men and women with trained minds, or special aptitudes, who can enter into this invisible world as a diver descends to the ocean-bed. There are also times when, as happens to a land when the sea-dykes break, the invisible forces flow in upon us and swamp our lives.

Normally this does not occur. We are protected by our very incapacity to perceive these invisible forces. There are four conditions, however, in which the veil may be rent and we may meet the Unseen. We may find ourselves in a place where these forces are concentrated. We may meet people who are handling these forces. We may ourselves go out to meet the Unseen, led by our interest in it, and get out of our depth before we know where we are; or we may fall victim to certain pathological conditions which rend the veil.

*****

The commonest form of psychic attack is that which proceeds from the ignorant or malignant mind of our fellow human beings. We say ignorant as well as malignant, for all attacks are not deliberately motivated; the injury may be as accidental as that inflicted by a skidding car. This must always be borne in mind,and we should not impute malice or wickedness as a matter of course when we feel we are being victimized. Our persecutor may himself be a victim…

People also come into touch with the Unseen through the influence of places. Someone who is not actually psychic, but who is sufficiently sensitive to perceive the invisible forces subconsciously, may go into a place  where they are concentrated at a high tension…

It may be that the barrier between consciousness and subconsciousness is dense in some people, and they are never able clearly to realize what is going on. They merely have the sense of oppression and general malaise, which lifts when they go away to another place. Consequently, the condition may never be detected, and lead to years of ill-health and misery.

More commonly,however, if there is a definite psychic attack of sufficient force to make itself noticeable at all, there will soon begin to appear characteristic dreams. These may include a sense of weight upon the chest, as if someone were kneeling on the sleeper. If the sense of weight is present, it is certain that the attack emanates locally…

A sense of fear and oppression is very characteristic of occult attack, and one of the surest signs that herald it. ..

As the attack progresses, nervous exhaustion becomes increasingly marked…

But in addition to the purely subjective phenomena, there will also be objective ones if the attack has any degree of concentration.The phenomenon of repercussion is well know, the phenomenon wherein that which befalls the subtle body is reflected in the dense body, so that after an astral skirmish during sleep, bruises are found on the physical body, sometimes bruises of a definite pattern. I have seen the print of a goat’s hoof and the ace of clubs marked upon the skin as well-defined bruises, passing from blue to yellow and dying away in the course of a few days as bruises will.

   

I imagine that most of you have at least lingered on “The Threshold of the Unseen” and will probably at some point venture across. Fortune continues on from these introductory paragraphs to address the many manifestations of psychic attack in elaborate and terrifying detail. If one is to travel through the invisible realms, Psychic Self-Defense is an invaluable guidebook. Bon Voyage, intrepid readers.

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