Jan 17, 2018

Thinking About Thoughtforms: Part Three - Personal Forms

Thoughtforms are beings of Mental or Emotional Reality that cannot be interacted with Physically—
though the effects of interacting with them may be experienced Physically.


Tulpa, or Psychogone – a spirit created or summoned (consciously or not) by a particular person for their personal use. A personification of a personal, subconscious archetype.

Familiars are astral teachers, guides, and companions, through which the magickal arts may be performed non-corporeally. Commonly associated with animal or mythical beast forms (including dragons), they can take many forms, or even be seen as shapeshifters (taking the form necessary to the situation).

Guardians are another form of spirit guide—a teacher and protector. Generally understood to be called, summoned, or otherwise petitioned and not created. More human-like than familiars; often perceived as angels, demons, jinn, and faeries.

Servitors are specifically created for a declared purpose—guards, spies, hunters, test subjects, effigies, etc. They may be created in any form as needed for the intended work.

Homunculi are the result of alchemical generation—physical (as metaphor), mental, or spiritual/emotional. In this case, the process of creation holds as much power and meaning as the creation itself.

Soul, or Layer of Being – personal thoughtforms of the self, through which the living interact with reality—physical, emotional, mental, or collective: Name, Body (as a TF, one’s awareness and perception of one’s physical self), Living Spirit, Shadow, Persona, Ego, Anima, Self-Soul and even Monad (as a TF, one’s personal connection to and associations with of the One).

Unfortunately, the terms soul and spirit have multiple, overlapping meanings. Where possible, I have used modifiers to distinguish between them.

Haunt – a spirit or spiritual energy that lingers in a place or in connection to an object (or possibly even a living person).

Apparitions, or Echoes, are emotional leftovers—emotional energy stamped on a place, item, or even person. They can manifest as an image, a smell, a sound, or even a moving scene. A particularly traumatic or emotional event can linger in its entirety; and they can be left by people who are still living. While not sentient, echoes make up the majority of para-normal experiences we encounter.

Ghosts are “spirits” in the traditional sense; they are the consciousnesses (one [or more] of the souls, see above) of people who have died: They are sentient and can interact with the living. As people, they retain their personalities. These beings can be interacted with as if they were living people.

Poltergeists are accidental thoughtforms—strong emotions that have gained sentience. Capable of interacting with the phsical world, they represent some of the most dangerous haunts.

Vampire – any being, corporeal or incorporeal, that feeds off the energy of other beings; while not necessarily a thoughform (though it could be), it feeds on the existence of thoughtforms. Sometimes clarified as energy vampire to distinguish it from the bloodsucking vampire of folklore—though blood is merely a metaphor for life-force, so this distinction is redundant.

Incubi are demonic vampires, thoughtforms that feed on the energy of their victims by dominating them; this dominance is often sexual (actual or implied). Though commonly believed to be male, the incubus can just as often be female.

Succubi are demonic vampires, thoughtforms that feed on the energy of their victims by submitting to them; this submission is often sexual (actual or implied). Though commonly believed to be female, the succubus can just as often be male.

Jan 16, 2018

Thinking About Thoughtforms: Part Two - Servants of Divinity

Thoughtforms are beings of Mental or Emotional Reality that cannot be interacted with Physically—
though the effects of interacting with them may be experienced Physically.

Deva – powerful, unique spirits that are not bound to any culture or group; some are former godforms or egregores that have survived their originators, albeit in a “weakened” state; others are elevated daemons--chiefs of the daemon “races”; they are typically evoked during a ritual.

Archangels are unique spirits of “light” (the superego, often confused with benevolence) originating in the Abrahamic (and possibly Zoroastrian) traditions. Ex.: Michael, Gabriel, Raphael, Uriel, Azrael, etc. Saints are once-living beings elevated to this state, while Archangels are either demoted godforms or elevated daemons.

Devils are unique spirits of “darkness” (the id or libido, often confused with malevolence) originating in the Abrahamic (and possibly Zoroastrian) traditions. Ex.: Beelzebub, Leviathan, Geryon, etc.

Astrological Spirits are the unique spirits of the Planets, Constellations, and the signs of the Zodiac—both classical (Sun, Mars, Aries, Leo, etc.) and modern (Eris, Pluto, Sedna, Ophiuchus, etc.). Though some are related to godforms, they have their own spiritual identity (the godform Jupiter is not the planetary Jupiter—but both draw on the mythology of Roman Jupiter [and Greek Zeus]).

Saints are a secondary form of deva, being thoughorms based on once-living beings that have been elevated to something akin to angels and demons.

Daemon, or Genius – spirits entities originating as fragments of archetypes or egregores that have developed in groups as spiritual cultures of their own. These cultures produce myriads of beings of the same type that can be interacted with directly—beings without historically known names and correspondences that resemble devas. These are the “spirits of place” and “house spirits” relative to the expansion and development of human culture.

Angels (Eudaemons) are of the same spiritual race as archangels, and are understood as the servants, soldiers, or agents of “Heaven” (aka. “Higher onscousness”). {They are characterized by rigorous organizational castes, strict adherence to names, symbols, and leadership—often serving godforms. Angels sustain their consciousness by networking energy between each other via strict organization.} There are several types of angellic hierarchy, some with unique types (cherub, seraph, ophan, etc.). A guardian (see below) may take the form of an angel.

Demons (Cacodaemons) are of the same spiritual race as Devils, and are understood as the servants, soldiers, or agents of “Hell” (aka. “Lower onscousness”). {Demons can only receive sustenance from human attention. They directly approach humans with offers of favors or power in exchange for worship and attention. Although they may not intentionally ally with godforms, the conditions of their creation within a certain mythos or religious framework may leave them vulnerable to invocations of certain gods.}

Djinn (popularly Genies1; Agathodaemons) are neither angels nor demons, but an entity that represents the moral and ethical standpoint between the two; they are not always “grey,” however, as they have served the role of “demon” among some Arabian traditions.

Nature Spirits – spirits of natural phenomena, processes, laws, or other forces (including science and technology), varying in power and perceived authority. They are older than daemons, predating the rise of human civilization.

Dragons are primordial spirits of forces that transcend our limited concept of “nature.” Great serpents with various configurations of limbs:
  • [Western] Dragon – Winged with forelimbs and hind-limbs
  • Wyvern – Winged with forelimbs/hind-limbs only
  • Drake – Forelimbs and hind-limbs only with short torso and a single head
  • Lung/Long (or Oriental Dragon) – Forelimbs and hind-limbs only with long torso
  • Amphiptere – Winged only
  • Lindwurm – Forelimbs/hind-limbs only
  • Wyrm – No limbs or wings
The form, color, and overall appearance a dragon takes is dependent on the expectations of the one seeking an audience.

Faeries (Little People) are [commonly diminutive] nature spirits—representations of individual physical features, such as rivers/streams, mountains/rocks, forests/trees/plants, and the like. Often depicted as diminutive and winged. Faeries can assemble in hierarchies like angels (Trooping Faeries), while others work alone like demons (Solitary Faeries); these can be benevolent (Seelie) or malevolent (Unseelie) For some of Western European heritage, they fill the same role as djinn.
Some faeries (particularl literary characters) have unique names, and can be evoked in the same manner as devas: Oberon, Titania, Robin Goodfellow (“Puck”), Queen Mab, etc.

Animal Spirits are similar to faeries, but take the form form of awaked or enightened animals; they represent the conscious-ness associated with a particular species, sub-species, or larger clade (phylum, class, order, family, genus, etc.)--they may even represent animals of folklore and myth such as the unicorn, pard, roc, jackalope, etc.

Elementals are divided into being representing the four classical elements. They were given the following names may Paracelsus: pygmies/gnomes (earth), salamanders/vulcani (fire), sylphs/sylvestri (air), and nymphs/undines (water). These are percieved of as “inhabitants” of the elements, as opposed the the “intelligences” of the elemenents in general.

Gremlins are a modern cultural thoughtform, similar to faeries but with a connection to technology; though originally associated with military aircraft and the fear of malfunction, their cultural identity has expanded since the 1920s—ones mischievous imps, they have become helpful sprites.2

1From the singular form of the word, djinni.
2The creatures depicted in the Gremlins films expand on the lore of the Chinese mogwai, not the British gremlin.

Jan 15, 2018

Thinking About Thoughtforms: Part One - Divinities

Thoughtforms are beings of Mental or Emotional Reality that cannot be interacted with Physically—
though the effects of interacting with them may be experienced Physically.


The One, or The All – the primary spirit of all reality, of which all other spirit entities are fractional elements or reflections. This great spirit is unknowable and unspeakable.

Archetype – a conceptual personification that encompasses several, similar godforms and/or egregores, typically invoked by title (Mother, Father, Sage, Child, etc.); one of several modern interpretations of cultural, literary, and personal godforms of the past as identified by Joseph Campbell and Carl Jung.

Godform – a unique spirit of divine level tied to a particular culture or group, often invoked at the beginning a ritual (or in the name of which a ritual is performed); ancient egregores of great power. {Godforms are created though worship or other concerted mass effort. Due to their place in human society, they do not need to approach humans for sustenance, as it is freely given. The amount of often conflicting personal information, character traits, and sweeping archetypes included in their stream of worship energy causes their mind to be far more scattered and faceted into multiple personalities, often overlapping, making it difficult to perceive them as a traditional individual and more as a mass of archetypal energy.}1 Gofdorms can be grouped by culturual tradition: the Nordic Aesir and Vanir, the Levantine Elohim, the Classical Olympians, etc.

Netjeru are godforms from the Egyptian tradition, as much concepts as they are personified beings; as very ancient godforms, their relationships to each other have evolved (sometimes drastically) over time.
It is with the Netjeru that I have formed personal connections.

Avatars and Demigods are special classes of godforms similar to saints (see Deva, below)--they are thoughtorms that preserve once-living beings, which have merged with a particular egregore or godform to form a new identity.

Egregore, or Tutelary – spirits created by group minds; fundamentally the spirit of that group mind; may later adopt the mantle of an archetype (typically the Hero archetype) to become a national or regional godform.

National Personifications are the egregores of nations and/or national governments: Britannia (U.K.), Columbia (U.S.A.), Germania (Germany), Italia Turrita (Italy), Marianne (France; aka. “Lady Liberty”), Uncle Sam (U.S. government), etc.

Mascots are the egregores of schools, teams, and similar organizations—having less influence than national personifications. Animal mascots may be elevated from fragments of existing animal spirits (see below).

1Text in {braces} is adapted from http://kab-niel.tumblr.com/post/163159475164/on-thoughtform-entities

Nov 21, 2017

I Am a Witch, I Am Not Wiccan

I am a "New Age" witch with an interest in ceremonial magic[k], but I am not a Wiccan.  Though I may draw some inspiration from various schools of Wicca, I follow my own path.  I am a psychowitch and a linguitch.  These distinctions are important because I do not want those I interact with in the pagan and occult community to make assumptions about my path.

I am a witch because ...

... I put stones in my pockets and under my pillow as folk remedes.
... I practice divination--particularly cartomancy with Tarot.
... I ceremoniously light candles with intent.
... I commune with the "familiar spirits" of my unconscious mind.
... I am my own priest.
... I engage in ceremonial magick for the purpose of spiritual fulfillment,

I am not a Wiccan because ...

... I do not worship "The" Goddess and God as a dualist, polarized divinity.  {Though a parental pair of Mother and Father are chief among the archetypes I venerate.}
... I do not celebrate the reconstructionist Sabats of the Wheel of the Year.  {Though I do mark the passage of the year with the solar holidays.}
... I am not morally bound to the Rede, nor do I cite it as credo.  {Though I do believe in practicing magick responsibly, accepting the conseqences of my actions.}
... My personal, magickal reference and journal is not a Book of Shadows.  {Though I do keep a Book that is a collection of my magickal understanding.}
... I do not associate with the pentacle as a symbol of my faith or my magickal practice.  {Though I do use the symbol in my craft, it is one of several polygrams.}
... I do not unitize a pentacle as a tool, nor an athame.  {Though I do use a paten and am hoping to consecrate a dagger when i find the right one.}
... My directional correspondences (and corresponding "quarter calls") are based on my physical location in the world, and are not fixed by dogma.

Being Wiccan means ascribing to a particular set of terminology that unites the practitioners of that tradition.  The trapping of my own path are too personal, and the terms and correspondences that "resonate" with me often replace those used by this tradition.

Am I a Good Witch or a Bad Witch?

I strive to be a Wonderful Wizard, but have yet to earn that title.  For all the good he did for Oz, and later Dorothy, the Wizard was still selfish and self-serving.  He rode the balance between Good and Bad.

Nov 17, 2017

Personal Bibliography of Magick

While I have read and referenced more books than those listed here (both in b=past and recently), it is these books which I have retained as influences--in the past ecause I remember them, and in the present because some part of them has "resonated" with me,


Magickal Awakening (c.2002 – c.2007)

The books that resonate with my past show that my interest in Magick was in part connected with an attempt at coming to terms with my budding sexuality.  While I consider my sexality a major part of my spiritualty, it is not so central to my path as it had once been.

Primary Texts

Cunninham, Scott.  Wicca: A Guide for the Solitary Practitioner.  1st edition, revised.  Woodbury, Minn.: Llewellyn Publications, 1988, 2002.
Easwaran, Eknath.  The Mantram Handbook.  4th, revised ed.  Tomales, Calif: Nilgiri Press, 1998.   
Ford, Michael Thomas.  The Path of the Green Man: Gay Men, Wicca, and Living a Magical Life.  New York, N.Y.: Citadel Press, 2005.
Johnson, Toby.  Gay Spirituality.
Penczak, Christopher.  Gay Witchcraft: Empowering the Tribe.  York Beach, Maine: Red Wheel / Weiser, 2003.
_____.  Sons of the Goddess: A Young Man’s Guide to Wicca.  Woodbury, Minn.: Llewellyn Publications, 2005.

Reference Works

Conner, Randolph P. Lundschen, David Hatfield Sparks, and Mariya Sparks.  Cassell’s Encyclopedia of Queer Myth, Symbols and Spirit: Gay, Lesbian, Bisexual, and Transgender Lore.  London: Cassell, 1997.
Hall, Judy.  The Crystal Bible: A Definitive Guide to Crystals.  Cincinnati, Ohio: Walking Stick Press, 2004.
Kaplan, Stuart R.  Tarot Classic.  Stamford, Conn.:  U.S. Games Systems, 1972.
Wilkinson, Richard H.  The Complete Gods and Goddesses of Ancient Egypt.  New York, N.Y.:  Thames & Hudson, 2003. 


Magickal Renaissance (c.2016 – Present) 

Recently, I have been drawn to books relative to Chaos Magic and the Left-Hand Path.  This is a desire to learn about all dualities of magick, that I may forge a person "grey" path.

Primary Texts

LaVey, Anton Szandor.  The Satanic Bible.  New York, N.Y.: Avon Books, 1969, 2005.
Penczak, Christopher.  City Magick: Spells, Rituals, and Symbols for the Urban Witch.  San Francisco, Calif.: Weiser Books, 2001.
Tyson, Donald.  The New Magus: Ritual Magic as a Personal Process.  St. Paul, Minn.: Llewellyn Publications, 1988.
U.D., Frater.  Practical Sigil Magic: Creating Personal Symbols for Success. 2nd ed.   Translate by Ingrid Fischer.  Woodbury, Minn.: Llewellyn Publications, 2012.
Zell-Ravenheart, Oberon and the Grey Council.  Grimoire for the Apprentice Wizard.  Pompton Plains, N.J.: New Page Books, 2004.

Reference Works

LaVey, Anton Szandor.  The Satanic Rituals.  New York, N.Y.: Avon Books, 1972.
Simon.  The Necronomicon.  New York, N.Y.: Avon Books, 1977.