Tag: spirits

Review: Spirits of the Earth, by Jaq D. Hawkins

By Psyche | April 16, 2003 | Leave a comment

Spirits of the Earth, by Jaq D. Hawkins
Capall Bann Publishing, 1861630026, 133 (+1) pp. (incl. appendix and index), 1998

Jaq D. Hawkins, noted author on chaos magick came out a few years ago with a series on the spirits, broken down by the elements they were represented by (or, depending on how you think about it, themselves represent); the first being this book, The Spirits of the Earth.

Many different ‘types’ of Earth spirits are briefly covered, as well as several tables of correspondences covering different colours, stones, crystals, planets, etc. and how they relate and can be used to gain the favour of the Earth spirits and elementals.

Several methods of meeting garden and Earth spirits are discussed, in their natural habitat and connecting with Nature as a whole. How to obtain and observe spontaneous sightings, and even attune to them from your own home using potted plants and Earth.

Hawkins presents some unique and thought provoking ideas about ‘computer gremlins’, robotic elementals, combining Earth energies to form newer, more modern spirit models. She notes a difference between these and ‘thought-forms’ which I find questionable, but she explains her position well.

Hawkins has advice for newbies as well as suggestions for more experienced practitioners. She warns against novices trying more advanced operations, but doesn’t give any details or specifics that would likely cause any serious threat, and so are somewhat unnecessary.

This book covers ground that’s been covered before, but I’ve not come across one that’s contained all this information specific to Earth spirits in a single volume. Overall, not a bad book for a beginner interested in getting closer to Nature and experimenting with various methods of contact with natural Earth elementals.


Creating a Shoggoth

By Parker Ryan | January 6, 2003 | Leave a comment

Re: Net Shoggoths?
PARKER RYAN (parker[at]mhd1[dot]moorhead[dot]msus[dot]edu)
Tue, 11 Oct 1994 10:03:48 -0500 (CDT)

This is a short essay on a rite I developed. It seems quite effective. Indeed it was MUCH more effective than I anticipated. It rapidly showed itself to be a powerful but potentially dangerous magickal working. Unfortunately it is written entirely in a male context. I did not wish to speculate on how to adapt this rite for use by female mages. I’m sure that they are very capable of doing this themselves and would almost certainly do a better job.

According to HPL Shoggoths were (originally) mindless creatures created as servants/slaves by the Great Old Ones. They could assume whatever form their master wished in order to perform their task. Shoggoths are unruly servants becoming more intelligent and rebellious the longer the are employed. Eventually they may attempt to destroy their masters. HPL also wrote that Shoggoths are sometimes seen in visions from hallucinogenic plants.

Magickal traditions from around the world contain formula for creating magickal creatures as slaves/servants. These creatures can be created in what ever shape is needed or desired by the magician. These magickal creatures are called “Tulpas” or “thought-forms” by the Tibetans. In “Mystery and Magic in Tibet” Alexandra David-Neal tells how she created such a Tupla as an experiment. The Tupla became more and more independent and troublesome as time went on. Eventually Ms. David-Neal had to discontinue the experiment because of the Tulpa’s growing power. Mr. G.H. Estabrooks in his book “Hypnotism” writes of his attempts to create a self-hypnotic pet polar bear. “The technique of autosuggestion is difficult, but it can be mastered. Once the subject has obtained this mastery he will find that not only can he produce, say, hallucinations in the trance itself but can actually suggest posthypnotic hallucinations to himself. It does sound weird but it can be done. . . . Auto suggestion gives us an excellent device with which to study many strange things. The writer had a ‘pet’ polar bear which he was able to call up merely be counting to five. This animal would parade around the hospital ward in most convincing fashion, over and under the beds, kiss the nurses and bit the doctors. It was very curious to note how obedient he was to ‘mental’ commands, even jumping off a three story window on demand.

But auto suggestion has a certain menace which this phantom bear illustrated. He became so familiar that he refused to go away. He would turn up in the most unexpected places and without being sent for. The writer was playing bridge one evening and almost through his hosts into hysterics by suddenly remarking, ‘There’s that damn bear again. I wish someone would shoot the beast.’ He also had a nasty habit of turning up in dark corners at night, all very well when one realized he was just made of ghoststuff but rather hard on ones’ nerves for all that. So he was banished and told never to return. It was fully a month before the writer felt quit sure that his ghostly form would not be grinning at him over the foot of his bed during a thunderstorm.”

The magickal and shamanic writings of the world also record the way in which magickally created entities can become independent and troublesome. Sometimes even dangerously rebellious. Tibetan Buddhists and shamans from around the globe say that these “thought forms” or magickal creatures can be seen when in the gnostic state caused by entheogenic plants. Thus we can see that these Tulpas (sometimes called egregors in western traditions) are closely related to HPL’s Shoggoths. Both Shoggoths and Tulpas are created entities. Both are servants or slaves and can assume any form needed by their masters. They both can become rebellious. Shoggoths as well as Tulpas are sometimes seen after ingesting entheogenic plants. Thus I think that there is a fairly firm link between HPL’s Shoggoths and the thought-form entities of Magick and Shamanism.

Creating a Shoggoth

In this section we’ll look at some practical considerations related to creating a Shoggoth (thought-form entity). There were many techniques for creating thought-forms throughout the history of magick and shamanism. We must consider which of this multitude of techniques is most appropriate for magickally creating a Lovecraftian Shoggoth.

The word Shoggoth is, according to Kenneth Grant, related to the Chaldean word “shaggathai”. Shaggathai translates as “fornication” and provides a significant clue as to what methodology should be employed. “Beth Shaggathai” which means “House of Fornication” may be related to or even a progenitor of HPL’s “Pit of Shoggoths”. The idea of a link between “Shaggathai” (fornication) and Shoggoth is not as strange as it might first seem. The use of sexual energy in creating thought-form entities is a particularly old and powerful technique.

This technique is particularly suited for creating violently powerful and unpredictable entities such a Shoggoths. Indeed poltergeist phenomena are almost without fail associated with to pubescent children. The upheaval and dynamic release of sexual energy at puberty can, especially in the emotionally disturbed or repressed, result in a “poltergeist”. Thus it might seem that techniques using sexual energy are, perhaps, the most suited for creating a Shoggoth. The classical technique involves direct manipulation the sexual fluids to create the thought-form entity. HPL’s description of a formless Shoggoth as a viscous mass of protoplasm seems reminiscent of this technique. Some of the formula for creating a Homunculus are particularly potent forms of this methodology. A medieval prescription for making a homunculus was to place manure in a vessel to which the magician would add his sperm three times accompanied with the appropriate word formula and visualizations. This process would begin the entity’s existence. Next the magician would place drops of his own blood in the vessel each day for forty days. At the end of these forty days the Homunculus would be mature and allowed to exit the vessel. This technique is particularly powerful and dangerous because of the use of blood. The magician must always use only his own blood. This is because the blood of others can be very difficult to control. However, this technique is still dangerous and difficult to control even when using one’s own blood. The escaping energy from the blood can be directly manipulated to incarnate the entity. Indeed HPL in “The Dunwich Horror” says that certain entities “can not take body without human blood.” The use of ones own blood is a dangerous technique that should not be attempted by novices. The above formula for creating a Homunculus will be adapted below as a method for generating a Shoggoth.

The Rite

You must first decide the function that the Shoggoth will serve. Once you have determined what the task of the Shoggoth will be you must create a sigil that represents this purpose.

Prepare a container with the Sign of the Elders on the outside of the lid and the talisman of Yhe on the inside surface of the lid. Place the sigil on the bottom surface of the container.

You must choose a form for the Shoggoth to assume that is both consistent with its task and with the nature of Shoggoths in general. (H. R. Giger’s works are a good source for Shoggothic images.)

Place the container on an altar dedicated to Shub-Niggurath. (Shub-Niggurath is chosen because of the Black Goat’s association with fertility and thus creating new life.) The working space should also be set up with the colors (black and brown), symbols (goat, tree, inverse pentagram, etc.), and sounds (a recording of a goat baying and drumming work very well), etc., associated with Shub-Niggurath.

The magician begins the Rite thus:

Facing the altar he takes up his dagger and inscribes his circle (normally a magick circle is not used in Cthulhu oriented magick. However, in rite we must endeavor to keep any unwanted influences from removing energy from the Shoggoth or swaying the direction of the rite) He then returns the dagger to its place on the altar. He faces the physical representation of Shub-Niggurath and declares:

“Shub-Niggurath is the Lord of the Woods. From the Wells of Night to the Gulfs of Space, and from the Gulfs of Space to the Wells of Night, ever the praises of Great Cthulhu, of Tsathogguau, and of Him Who is not to be Named. Ever their praises and abundance to the Black Goat of the Woods. Ia! Shub-Niggurath! The Black Goat with a Thousand Young!”

“Shub-Niggurath, Great Lord of the Woods, giver of Life, bestow your productivity to this rite. Confer your fertility. The portents of your fecundity are rejoiced. Ever praises to Shub-Niggurath the Black Goat of the Woods. Ia! Shub-Niggurath.”

The Magician now removes his (black) robes and opens the container and begins to stimulate himself as he faces the sigil of the Shoggoth. He should carefully visualize the form chosen for the Shoggoth in the container. As the energy builds he should envision the energy going into the Shoggoth vivifying it. Deliberate over-breathing can be used to strengthen the ASC and energy of the rite. As the point of orgasm approaches the magician calls forth:

“(Name chosen for the Shoggoth)! Come forth!”

As he climaxes he should allow his mind to be overwhelmed by the sensations, eliminating completely (as possible) conscious thought. In this blank state of mind the Sigil (which the magician should be looking at) is the UNconscious focus and directs the energy. The magician allows his sexual fluids to land on the Sigil energizing it and incarnating the Shoggoth.

After this the container is shut and the magician says:

“Thanks and praises to Shub-Niggurath The Black Goat.”

“Ia! Shub-Niggurath”

He then makes the Sign of Koth followed by the Elder Sign. He then closes this portion of the rite in his customary fashion.

The above process should be repeated three times on three days (the may or may not be consecutive). The next stage of the rite is “feeding” the Shoggoth. Again, a magick-circle is advisable. The magician should enter whatever form of excitatory gnosis he feels suitable. Next, the magician opens the container with his left hand and makes the Elder Sign with his right hand. He then takes up his dagger and draws a small amount of blood. As the blood drops on the Sigil he calls forth:

“(Shoggoth’s name)!, I command you to feed and grow powerful so that you may serve my will!”

“I command you to feed and grow powerful so that you may serve my will!”

“I command you to feed and grow powerful so that you may serve my will!”

“(Name)! Drink my blood and take body!”

As he does this he VERY INTENSELY visualizes the form of the Shoggoth. If he wishes he can envision the Shoggoth growing slightly. “Imagining” the Shoggoths form clearly is VERY important to the success of this rite.

Each time this is repeated the image of the Shoggoth should become more and more clear and independent. As the days pass the Shoggoth should seem to appear as soon as the container is opened before the magician even tries to visualize it. This process is repeated every day for 37 more days. The entire rite takes forty days to complete. On the last day, after “feeding” it, the magician commands the Shoggoth thus:

“(Name)!, I command you to leave your receptacle. Enter the world and perform your task as I will. Go forth and (state the task assigned to the Shoggoth). SO I COMMAND!”

He then makes the Voorish Sign and destroys the talisman of Yhe and the Sign of the Elders on the lid of the container. If the function of the Shoggoth is fairly permanent (i.e., a Guardian of a location or object) the Shoggoth may need periodic “recharging” This can be done with either sexual energy or any other method of imparting magickal energy the mage deems fit.

The Shoggoth should be VERY powerful as thought-form entities go. It should also be (or rapidly become) fairly independent and capable of autonomous action. With continued existence and use the Shoggoth will seem to develop its own “personality” and can become troublesome. If the Shoggoth becomes rebellious it may be necessary for the magician to destroy the Shoggoth. A standard but thorough banishing and the destruction of the Sigil should suffice.

Any comments or suggestions welcomed.

This rite should not be attempted by novices!

Please post or e-mail me with any results if you attempt this rite.

Best Regards

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parker@mhd1.moorhead.msus.edu | Multa renascentur quae iam cecidere...

Ryan Parker | Ia! Yak-SetThoth

2411 Brookdale Rd #3 | Ia! Asa-Thoth

Moorhead MN 56560 | Ia! Nyharluthotep

(218) 236-8370 | The Ancient Gods Awake!

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Reviews: A Witch’s Guide to Ghosts and the Supernatural, by Gerina Dunwich

By Mike Gleason | August 31, 2002 | Leave a comment

A Witch’s Guide to Ghosts and the Supernatural, by Gerina Dunwich
New Page Books, 1564146162, 2002

Every once in a while I come across a book which doesn’t really affect me one way or the other. This is one of those books. It is filled with lots of folklore, and some personal experiences, but it doesn’t really have much to offer in terms of useful information. There a couple of simple prayers, some instructions on the use of the Ouija board, and interpreting the results of spirit communications; but otherwise it is simply a rehash of things which have been covered in more detail in other works. It strikes me as a book that was put together simply to fulfil a contract.

Gerina Dunwich is a prolific author who has written on a variety of topics. My daughter wasn’t terribly thrilled with her book on love spells, although she does agree with Ms. Dunwich about the hauntings at the House of Seven Gables in Salem, Massachusetts

The resource list at the back of the book is, for those individuals who are really interested in ghosts, almost worth the price of the book, and contains listings from around the country, as well as a few international listings.

It isn’t a book which would make my “must read” list, by any means, but it was entertaining and, if you are looking for some light reading, by all means pick up a copy. Don’t expect great things from this book, it isn’t that kind of book. But, if it is your area of interest, or you want to give a book as a gift to someone who doesn’t have a background in the mystical arts, go for it.


Demon Explanation

By Tim Maroney | October 13, 2001 | Leave a comment

From: tim[at]toad[dot]com (Tim Maroney)
Subject: Re: Is this feeling real?
Date: 12 Aug 93 04:21:19 GMT

Derrick writes:

<< Years ago (before i knew about this thread) i was at college and was experimenting with astraling. I remember putting up a shield and later, I was attacked by what I can only call a demon. I call it a demon because before then, I had never felt anything so evil before. Anyways, after the incident, I never felt the same power (call it psychic power if you want) again. Since that incident, I have felt weaker overall and have never been able to command the same power I had before. Does this sound crazy? >>

Not at all. Many people have similar experiences.

A psychological explanation might go as follows. You came face to face with a repressed element of your unconscious mind, which is to say, an aspect of your shadow — that within yourself that you fear and abhor. This encounter drained a certain amount of your “astral” ability for a few reasons. First of all, you’re now concerned about meeting it again when you reach the same power level — and you very definitely don’t want to do that, given your earlier experience. Second, the exposure of this unconscious element to the light of day gave it the opportunity to co-opt a certain amount of your psychic energy, which it is keeping to itself as it continues to function, hidden and invisible, within your shadow. Third, and perhaps most importantly, even though you perhaps don’t realize that the demon is part of yourself, for the conscious mind to see that which it so fervently denied and excluded from your self-image must have been a tremendous shock to that self-image. This self-image is strongly related to what magicians call the aura. At some level, you realize now that you are not the person you like to think you are. This has a rather serious effect on the aura until it is resolved.

If this is a correct explanation (and please bear in mind that it is only one possibility), then the course of action is simple. You need to meet this demon again and, instead of fighting it, integrate it into yourself. What is it about this being that is evil? Where in your own past does its evil come from? Fighting it only makes it stronger.

Here I’m not recommending just dropping all your defenses and letting the demon take over. It probably embodies some very self-destructive elements of your personality. Letting it take over might cause your own death. But try to talk to it, within a magical circle. See who it is. Then decide how to proceed (if at all) with your integration. You have the chance to become much stronger than you are, and to learn things about yourself you need to know, but perhaps would rather not know on a superficial level. Approach the contact with hope.

As for me, I hope this helps. Given the small amount of information I have about the demon and your personality, I could be completely off-base. I’m just trying to present a perspective that might not have occurred to you. Good luck!

Tim Maroney


Thoughtforms and Spirits

By Phil Hansford | July 25, 2001 | Leave a comment

Although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the I Ching, and direct psychic means (especially clairvoyance). True divination is more than a mechanical system, for it implies true psychic interpretation (receiving). Some form of divination is often used in magick ritual to communicate with the entity invoked.

Since divination operates through the mind, it is affected and biased by the mind. Our attitudes and fears may alter it. Sometimes results are very detailed, and accurate — but not always. Often the future is plastic and changeable anyway, and the use of magick may alter the result. Thus divination shows tendencies only, which may be helpful, but must not rule us.

Developing Clairvoyance

It is possible to improve your natural ability with clairvoyance through practice. A good start might be to look around you, then close your eyes and try to picture your surroundings. This is also good exercise for visualization. And visualization is an essential talent in magick. Open your eyes again and check your accuracy. Then close your eyes and try it again. When you use your physical eyes, look at everything like a child seeing it for the first time. Let the vividness of colour and form burn into you, until everything takes on a veritable glow. Try to capture that glow when you close your eyes now and picture your surroundings. It’s just a simple step to extend what you see with your eyes closed into what you remember seeing in the next room, or what you *imagine* seeing in the next building, the next city, even the other side of the world. Don’t expect perfect results, especially at first. Just try to be even partly right. Another exercise is to picture a clock face, and thereby tell the time clairvoyantly.

The Aura

Under the right conditions, it is possible to clairvoyantly observe a coloured light around other people. This is known as the ‘aura’. Sometimes the aura is seen as multi-coloured emanations around the person, built up of various differently coloured layers and zones. Although many occult dabblers claim to be able to see the aura easily and under many varied conditions, I seriously doubt that they do. There are optical illusions and qualities of sight which can sometimes trick one into thinking he sees what he does not see. In this area, the quality of sight known as after image is especially pertinent. Do this: stare at any solidly coloured bright object for a few moments. Very intense red, green, or blue are especially good for this. Now look away at a white surface and you will see a phantom image of the object in its complementary colour (a red object will show green, a blue one orange, etc.). If the bright object is in front of a light surface, you may observe a fringe of complementary colour around the object after a few moments. This is all very normal, and is used by some magical groups as an aid to visualization sometimes called ‘flashing colours’. Some silly people will stare at other people in the same way. And when they see the after image of the person’s clothing, they think they are seeing his aura. What is more, various meanings have been attributed to the colours of the aura. A psychic who can see the aura is supposed to be able to determine that persons emotional state. Thus psychic frauds can have a marvellous time with auras. One deluded psychic taught a class I attended in which he performed instant psychoanalysis on the basis of the supposed aura. It was obvious that he was actually observing after images from the students clothes!

This brings us to the chart of aura colours on the next page. It is a general guide, based mostly on Theosophical material. Various groups may attribute different meanings to the colours. The colours we show on the chart are emotional in nature; useful if you plan to create an artificial elemental or do healing. Surrounding yourself with a particular colour will tend to produce the specific psychological effect described in the chart. That quality of colour is useful in magick ritual.

Colours of the Aura

BLACK                  malice
       dark grey       depression
       pale grey       fear
BROWN                  materialism
       muddy grey      selfishness
       dull rust       selfishness
RED                    energy
       bright red      anger and force
       dirty red       passion and sensuality
       dull red        selfish love
       rose            unselfish love
ORANGE                 pride
       orange cloud    irritability
       bright orange   noble indignation
YELLOW                 intellect
       yellow-green    low intellect
       earthy yellow   selfish thought
       lemon           high intellect
       bright gold     logical thinking
       brt. red-yel.   spiritual thought
GREEN                  empathy
       grey-green      deceit, jealously
       greenish-brown  jealousy
       emerald green   unselfish resourcefulness
       foliage green   sympathy & empathy
       brt. apple-grn  strong vitality
       brt. turquoise  deep sympathy & compassion
BLUE                   devotion (religious feeling)
       grey-blue       fetishism
       light blue      noble spiritual devotion
       dark blue       religious feeling
       brt. lilac-blu  lofty religious idealism
VIOLET                 spiritual (psychic & spiritual) faculty
WHITE                  purity/protection

Thoughtforms and Spirits

Whenever we concentrate our thoughts, we draw psychic energy together. This is called a thoughtform. Usually the energy dissipates as soon as we break the concentration, but it is possible to purposely concentrate energy in this way, producing very strong thoughtforms. Such thoughtforms are vortexes or centres of psychic energy. They can exist as entities by themselves, at least for a while. They are basically inanimate, non-thinking forces. Talking to one is about as logical as talking to a chair. In this way, thoughtforms are similar to elementals, ghosts, and spirits. All of these psychic entities consist of a psychic energy vortex which could be described as a localized field or as a discontinuity of the physical world.

Psychic entities respond to certain electrostatic and magnetic fields, and to other energy vortexes. That is why they respond to magick ritual. Someday, we may accomplish the same thing with electronic machines. Psychic entities are sometimes able to affect our thought processes.

Thoughtforms, elementals, and ghosts are usually not very smart. If they display any intelligence at all, it is limited. They are the morons of the spirit world. Their behavior is usually automatic, repetitive, robot-like (just like some people). We see that artificial elementals are little more than astral robots. Spirits and deities are more intelligent and volitional.

Directed Attention

Your mind follows your attention. Wherever you direct your attention, there will your thoughts go too. By directing attention to a specific place or purpose you *focus* mental energy upon it.

For example: you’re having lunch in a cafeteria crowded with people. It is a large place, and everyone there is talking at once, so that the room is a constant jumble of noise. You happen to notice a man accross the room; he reminds you of someone. All at once he drops his fork and you hear it hit the table. But would you have noticed the sound of his fork if you had not been looking? No. Only by focusing your attention there were you able to pick out that individual event and associated sound.

It is a dark night. You are walking and the only light you have is from the flashlight you hold in your hand. As you move the flashlight around, the beam of light from it directs your attention first one way then another. Now, the mind is something like that flashlight in the dark. And by directed attention, you point the mind to one place or another. As with that flashlight beam, you see where the mind is pointed; nothing more. The rest is ‘noise’. And so we could define mental noise as anything not focused upon. In another way, noise could be considered as negative emotions, attitudes, and thoughts which make it more difficult to direct the attention.

Your emotions follow your thoughts quite easily. Your emotions are not YOU, but are rather reactions prompted by your model and ego — like a performance or an act, while the real you watches. In a similar way, directing your attention toward a specific emotion will cause you to experience that emotion.

Review Questions

  1. What is the aura?
  2. What is a thoughtform?
  3. How can you develop clairvoyance?

Book List

  • Annie Bessant and Charles Leadbeater, Thought Forms.
  • W.E. Butler, How to Develop Clairvoyance.
  • J.H. Brennan, Astral Doorways.
  • Piero Ferrucci, What We May Be.
  • Kilner, The Human Aura.
  • Swami Panchadasi, The Human Aura.
  • A.E. Powell, The Etheric Double.
  • Harold Sherman, How to Make ESP Work for You.

========
Phil Hansford, 4/88 Mysteria (818) 353-8891 (modem)
P.O. Box 83 Tujunga, CA 91042

Copyright (c) 1988 by Phil Hansford. This article is licenced for free non-commercial distribution only.


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