A review of Ludwig Klages’ Of Cosmogonic Eros, Theion Publishing 2018
By Carl Schelling
“The light of Eros-Phanes flashes in the pregnant darkness of the Dionysian vortex.”
One could review this tremendous work from various angles such as the philosophical, metaphysical, religious as for each of these and other areas this release holds very important implications. And indeed, upon its first release in early 1920s Germany it influenced luminaries of various disciplines ranging from Walter Benjamin to Walter F. Otto and from C.G. Jung to Hermann Hesse. It did, however, also impact greatly on the spiritual and esoteric milieu of its time and it is from the perspective of an esoteric practitioner that I will attempt to review this publication.
The great biocentric Ludwig Klages, together with Alfred Schuler the head of the esoteric Cosmic Circle, waged a radical war against monotheism, logocentrism and human-centric positions. Against these currents he pitched an enchanting and ecstatic daemonic world of images which constitute a cyclical reality mediated by the powers of Eros. This world-creating, Cosmogonic Eros thus becomes the elemental power which manifests the true Real which is ‘lost’ to humankind behind the false reality mediated by the Logos. So central is this force to Klages’ thinking that he devoted an entire monograph to this sacred force, the same book, Of Cosmogonic Eros, which is finally available to us in English for the very first time.
Now onto the book itself:
Theion Publishing treats us to the full package here, adding two extra texts to the translation. Of Cosmogonic Eros itself is divided into seven chapters plus a preface, an appendix and a discussion of sources. As extras this book further contains an introduction by the preeminent contemporary expert on Klages in the English-speaking world, Dr. Paul Bishop, and an additional essay by Klages’ collaborator the mystic Alfred Schuler on the Ur-Gnosis.
Bishop’s introduction may already be worth the price of the book alone. His introductory essay of 60+ pages is in itself a mini-analysis of the entire Eros book, examining its most important concepts and how they relate to Klages’ overall metaphysical world of daemonic images.
Klages advances his elaborations on Eros in a very structured way allowing the reader to follow closely all his argument. With the razor-sharp mind of a scholar and the heart of a mystic Klages peels back layer after layer of misunderstandings and distortions in regards to the nature of Eros until he arrives at his essential qualities and powers. In a tour de force he differentiates Eros from Love, Sexus and emotionality before embarking on a discussion of the concept of Eros in antiquity. Amongst the topics treated in this chapter are the Eros of the Orphics, Eros Cults and Eros as a Mystery God.
In chapter 3 Klages elaborates on the essence of the Erotic state and then compares Erotic and Dionysian rapture before explaining the cosmogonic nature of Eros. A master of language Klages treats us here to passages like this:
While the ecstasy of satisfying the sexual drive is associated with the sexual union of two beings, there is presumably no limit to the opportunities that permit entry by the person bearing a soul into the fiery circle of erotic frenzy. It can consummate itself, or reach perfection, at the mere sight of a beloved being, and that may be a being of the opposite sex, but also one of the same sex, or it might be an animal, or a plant. And it can just as well consummate itself at the smell of a scent, the taste of a wine, the hearing of a sound, and the touch of a dripping branch. It can be roused while awake as if in the most stupefying dream. It celebrates its orgies beneath the breeze of spring storms, in the light of a star-studded heaven, in a hailstone shower, on a flaming mountain ridge, in the raging surf, in the lightning flash of “first love”, but not least in the embrace of fate that smites it. It is an ecstasy both of the ascent and descent; an ecstasy that transfigures dying and death into agonising bliss! The eternal moment of its perfection contains: unfettered frenzy or crystalline transport of delight.
Chapter 4 ‘on the ecstatic state’ is of the utmost importance to any spiritual practitioner interested in utilizing forms of ecstasy in their work. The author explains the crisis of ‘un-selfing’ and the pathway of Life through Death. Far ahead of his time he discusses the possible use of drugs in relation to mystical work and elaborates on 3 main forms of cosmic ecstasy, the heroic, the erotic and the magical forms. The chapter ends with the introduction of a truly mystical concept of distance in relation to Eros of which Klages says that:
The shiver of Eros however differs from this in that, in the moment of even the highest realisation, it remains an Eros of Distance and the intoxicated man remains a separate, never-intermingling second in relation to his partner, an eye of the universe watching him from out of the purple night! To surrender to this does not mean to lust after it or to embrace it. It does not mean: to become one with it; to be subsumed in it. It means: to awaken!
Chapter 5 takes us deep into the ‘nature of ecstasy’. Magical time and space, the relation of Eros and ecstasy to the daemonic images and the visionary power of the soul are all discussed in this chapter which leads over to chapter 6 ‘on ancestor veneration’ which should become mandatory reading for any contemporary pagan or heathen practitioner. Far beyond the shallow clichés and limits of the usual treatises on such topics Klages uncovers the deepest layers of the relation of Eros to Thanatos, the empowerment of the Living through the Dead and the transformative quality of the living soul.
A ‘concluding word on Eros and passion’ is then followed by a lengthy appendix which contains a highly fascinating treatment of the question as to ‘Why does it bring ruin to lift the Veil of Isis?’ You want the answer? Go and read this book, I won’t spoil it for you with an answer!
A true gem in this treasure chest of Gnosis is the included essay by Alfred Schuler. Klages mentions him in various places of the book as a mystic and as being instrumental in shaping his view on the Chthonic mysteries. Schuler, who also communicated with French esotericist Papus, was a highly mysterious figure whose oracular language and visionary ecstasies had a profound effect on his immediate circle. His pagan vision of a cyclical maternal world is closely associated with erotic mysteries, divine androgyny and necromantic teachings. The short essay presented here is an excellent example of Schuler’s unique approach and vision.
To conclude: Of Cosmogonic Eros is an epic achievement, an intellectual and esoteric masterpiece which deserves the closest attention and should be mandatory reading for anyone interested in or practicing any form of Pagan spirituality. Some passages of this book, especially in the beginning, demand proper intellectual focus as they can be complex but it is worth persisting. It is a work you will go back to time and time again.
The publication of this book could not be more timely also in regards to another matter: Klages tirelessly pointed out how environmental destruction and ruthless exploitation of nature is one of the disastrous manifestations of Western ideologies and reality. In a time where more and more people wake up to the terrible consequences of environmental collapse Klages can give us crucial insights into possible alternative avenues and strategies.
The book is published in a limited cloth hardcover edition (a deluxe edition is sold out) of 745 copies. Theion Publishing is known for their quality productions and this book is no exception. Beautiful quality blue cloth and exquisite endpapers make this book a delight to hold. A special mention must go to translator Mav Kuhn who did an outstanding job translating this work.
Carl Schelling is a lifelong student of the esoteric. After pursuing academic studies in philosophy and anthropology he traveled internationally for more than 3 decades in the search for spiritual truth. He now lives in a rural setting on the European continent and focuses his spiritual heart on venerating the ancestors and the genius loci.
Many thanks to Carl Schelling for allowing me to share his review of Of Cosmogonic Eros which is a book that has influenced my own thinking and spirituality. I was lucky enough to immerse myself in the text as its translator and I very much recommend it to anyone seriously interested in pagan spirituality. Mr Schelling’s review is a fantastic enticement to those who have ears to hear and eyes to see … Seshat
Summarising from “Rocks” by Jan Zalasiewicz:
The Big Bang produced hydrogen, helium and lithium. These formed outrushing, expanding and cooling gas clouds. At some stage, gravity came into play. Gravity pulled these gas clouds together until they formed the first stars, igniting the nuclear furnaces that begin transmuting (metamorphosing) those original elements into the rest of the periodic table. It was the DEATH of large, fast-burning stars (supernovae) that explosively completed the elements we know today, flinging this new matter out into space. The new elements sped out as high-temperature plasma, and then cooled, condensed and solidified into the first minerals (detectable today in “presolar” grains of interstellar dust). Subsequently the gas clouds, this time including mineral dust (the crucial difference for future life), coalesced into rocks that collided, sometimes smashing apart, and sometimes aggregating to form planetesimals (kilometres across) that became the raw material for planets.
As humans living 4.6 billion years after the creation of our own planet, we are used to seeing that life leads to death – it is ever before our eyes, if not amongst our own kin and kind, then amongst the animals we slaughter in the billions each year or the red rose from a lover that wilts and sheds black petals. Yet look at two of the greatest myths of humanity – the Osiris myth and the Christ myth – both tell us of resurrection after death. Christianity has taken this at least amongst its worshippers to be a promise of another life after this one, eternal, better, in “another place” (the beyond, heaven, paradise), certainly not on this planet or in this phenomenal realm. The fear of death and hell have created out of the myth an idea of immortality, that as a believer (and only as a believer) one can pass by the door to damnation and be led through “the pearly gates” to join all the other righteous people.
But what if instead, these myths are a primal memory of the fact that our entire existence is owed to a dying star, that from death came life? Perhaps the myths are not promising a reductionist heavenly holiday camp, but in fact they are describing a primal process at the core of this phenomenal universe – that death births life which embodies death and eventually yields to its grasp only then to be reborn. Again, karma is another such mythological interpretation of the rebirth concept, but which (at least in the West) has become a comforting cipher for the idea that bad people will get their comeuppance (cf. the Rule of Three) – after all, life is so much easier to bear if we believe in some guiding structure of justice, even if there is little proof in the here and now that it actually exists … lucky that to many they can again comfort themselves with a belief in heaven and hell, or whatever equivalent. Their gods could never be unjust or indifferent – to believe fervently in a Creator, and yet to believe that “our Creator” (our original father/mother) could, seemingly indifferent, freely allow us to suffer and bad men to prosper throws us into a pit of existential fear and angst (perhaps the Abyss?). I have always thought that in this respect and many others, mankind’s vision is too insular, too microscopic, and too much up its own arse. Expanding one’s vision to the primal … not primal man but cosmic origins and primal space, even beyond the 4.6 billion years of our planet (of which man has existed for far less than even one half percent!), then one might perhaps see or sense the patterns, flows, energies, cycles that exist and persist – some recognisable to us within our life times and some that seem chaotic because they last beyond man’s capacity to record it – how anthropocentric of us to label things chaotic when our lifespan is that of a gnat commenting on the movements of a giant tortoise!
As any good witch knows, there are chthonic powers and daemonic beings that are far older than we are, and they inhabit places that again are older than us and shall outlast us. Doesn’t even the attempt to cling fast to mythological ideas as fundamentalist fact and truth – stories to comfort the star child in the dark expanse of space – seem ludicrous against the possibility that they are perhaps symbols and portals to understand (and access?) something beyond the capacity of our words and intellect. “Be as a child”, said Jesus … open yourself up to experiencing sensually and soulfully without the ability to name it and fragment it into intellectual categories.
Some might give up at the immensity of it all, while some might admit defeat by taking their inherited stories at face value; and I would blame neither person because to strike out on a different path that attempts to connect with the primal is terrifying; the chthonic world where the rocks dwell, the record keepers of the universe.
As I say daily to the Dead: Through me shall you live, through you shall I live. The world was born from death: It is Death’s womb that is fecund, and she who repeatedly ingests (em-bodies; makes part of her body) her Lover/Son and brings him to Life again through her starry loins.
Our Mother is Dark.
She is the fleshly womb that bore us,
She is the bones in the land that feeds us,
She is the rocks beneath our feet,
She is the expanse above our heads,
She is all we know and beyond all we know.
She is the supernovae – gone billions of years ago
Yet visible still in the heavens to those who look.
I’ve begun to read a book on the cadaver in German sorcery (more on that later). In the introduction it states that the remains of the dead, animal or human, still contain an essence that goes beyond death and which can be utilised in magic.
I was reminded of the day that I found a dead pigeon on the streets of my town. People passed it, ignoring it as the usual urban detritus. I was riveted and unable to pass by. I picked up the pigeon and walked a mile out into the countryside where I laid it to rest under a hazel bush next to an oak tree. More recently I found a dead juvenile rat on the concrete in front of my house. Luckily the house owner’s gardener was in that day, so I went through to him and asked him to dig a hole so that I could bury her. He is used to my madness and didn’t blink twice at my request.
Somehow the concrete of the town was life/death-denying in the way that it forced the cadavers to lie betwixt and between, unable to fester and rot away, to become part of the earth again. At worst, they would have been kicked around, at best swept up to be thrown onto some soul-less landfill. If we cannot rot and be re-consumed into the earth, do we ever really die?
Then my thoughts must turn to the ancient Egyptians who mummified their animals and fellow humans to perpetuate them for the afterlife. The Egyptians believed that as long as the Ren, or name, was spoken, they would live on. I cannot help but think of the future-denying mystes of Klagesian philosophy (of which I am still woozy but making brave efforts to understand) who tap into the eternal past through images … A name is after all but a way of conjuring up an image. Mythology has made much ado about the power of names – of angels and gods, but even Adam and Eve naming the plants and animals before their ejection from Eden. Only those dead re-membered live on, not just “in our hearts” as the Christians would have it, but in reality, beyond the illusory bluster of a world that has us not only deny life but death too.
How do we deny life when we celebrate birth and, now more than ever, we (in the Western World) can indulge our leisure time with so many “life-fulfilling” activities? Bucket list ticks are surely a testament to how much we LIVE LIFE?! But without death there is no life. Our eyes have become dulled by the litany of soul-less images from conflict zones around the world, and ever more so in our own backyards. We remember the dead in statistics. Grief counselling is A Thing, because we no longer know what to do when a person we love dies; how should we continue to relate to the dead? Of course, in the main, we don’t because the dead are just that … dead. What role do they play in life?
One can’t help but look back to past cultures, and the remnants of such, in ancestral cults, where there was no cessation of relationship with the person who died.
I am minded of the ever-growing number of Facebook profiles online of those who have passed on. Family and friends unable to, or unwilling to delete them … In many cases, people still post to the profiles randomly or on some anniversary, as if still in conversation with the dead. A cyber-necromancy. The need in us is there. It will out, in new and weirder ways.
I have no conclusions. These are just my initial mulling thoughts. I may expand on them and/or change them … but that’s just par for the course for my blog 🙂 Right from the initial post, this has been a place for me to explore, share and develop. I appreciate your company in this.
My track record the last few years seems to have been to abandon my readers for most of the year, only to rally betwixt Yule and New Year with some kind of rah-rah polemic or opinion piece. I’m a little behind schedule in this respect, and I’m not sure I have anything worth saying as such.
The year has been fraught with the good and the bad, often the good coming first under the guise of the very bad. On some things the jury is still out; on other things it’s a case of adjusting and accommodating, remembering that life is not about avoiding discomfort but about ploughing on through to the other side. Discomfort does not mean you are on the wrong path … but then neither am I one of those people who believes that growth requires pain. Comme ci, comme ça! Life is not so easily put into boxes. The key is to remain flexible – something we can all improve at.
When I first began this blog, some 8 or 9 years ago, I used to pooh-pooh the occultists and pagans who seemed to hide behind their “secrets” and “initiated knowledge”. But now I am hesitant in my own writing because much of what I work on esoterically is private, not for public consumption because to bare all would be to bare my soul and make me more vulnerable than I am willing to be amongst strangers’ eyes; and a large part would not be understood by the main in the way that I understand and engage with it. For example, I laugh when I am still accused of being “wrong” and “immoral” for my LHP leanings, because that says nothing about me and everything about the ignorance of the accuser. Occasionally I am asked, “So what do you believe?” and I cannot answer that. The best answer I can give is to suggest that we have frequent discussions over the next few years and see. That is not to sound woo-woo or grandiloquent, it is just that words fail me to express the *experience*. Describe a sunset to someone who has been blind from birth. Even with my own spiritual mentors I struggle and I feel like such a fraud because I cannot put it into words. If I could open up my chest and push their hands inside and say, “Feel!”, that might help; if I could crack open my head and say, “Look!”, they would know. But instead, I read my studies and like a child I can only parrot, “Me too! Yeah, that’s how I feel/see/know!” So as much as I would wish to share my journey with you, I struggle. But “immoral” and “wrong” … >laughs out loud long and hard< oh boy, you’ll just never get it.
On a practical note, I am withdrawing from social media. I have spent the last day or so tidying up my web presence. I find the vacuous echo chambers tiring, draining, distracting and the epitome of delusion. Some manage to master their engagement so that it is beneficial to them. I applaud them. I cannot do that. To me it is at times an amusement, but for the most part vampiric. The plus side is that I shall instead be focusing more on blogging and writing. But this is primarily for myself. I have a secret hideaway elsewhere on the web that has become my writing haven, and I have here. Since I get few to zero comments and engagements on my blog, it will not demand the same ego-juggling (my own and others’) that social media like Facebook and Twitter do.
Since I intend to prioritise my occult study and practice this year, I am hoping that I will eventually find enough words to express tidbits of interest to you. It would be nice to see the fires burning again on this blog.
Until soon. Amour Amour.
At a certain point in my exploration of and attempted living of a Left-Hand Path esoteric life, my morality was suspended, but this was not a liberated state where I moved unencumbered by external strictures. It was a place without life meaning or significance.
I was caught in the grip of adversarial paralysis.
Some LHP-ers live hedonistic, countercultural lifestyles, turning their upbringing, the norms of the culture they live in and the dominant religion on their heads. They take the above as a guide and do the opposite or a diametrical offshoot of it … but then consider themselves “free” in that adversarial state, without realising that they may have struck off the path and written their own map but their True North is still the things they often despise so vehemently, namely mainstream culture and established religion. If you define yourself in opposition to A Thing you are not free as you still require The Thing to determine your opposition.
If the majority stand BY a wall but you decide to lean AGAINST the wall, you are still in a position relative to the wall. In my mind, the point was to negate the wall entirely and see how freely I could move without any self-imposed limitation (bearing in mind that I live within a world of limits, perceptively anyhow).
If you live in a culture where drinking is “the norm” then choosing to drink absinthe (a common LHP-er’s tipple) is neither original nor daring, it is merely imbibing another alcoholic liquid, albeit one with a romantic backstory. In addition to a pleasant high, the best you might get out of it is to live the lives vicariously of all the poets and social fringe dwellers known to imbibe in the stuff.
In a society where everything is sexualised, down to the social experience and expression of children/childhood to the selling of commodities, then merely having sex a lot, even with multiple partners, even with multiple genders, is not that daring or enlightening per se.
In a society where drugs are the norm from the socially acceptable stimulants and depressants like sugar, coffee and alcohol to the medically widely prescribed opiates and amphetamines, then going to “the man on the corner” for your drug supply makes you neither a maverick nor particularly savvy – play the system better and get your drugs on repeat for free (at least if you live in the UK)!
So in contemplating the above I experimented subsequently with the nominal counter-counter norms of abstinence and celibacy – if you want to live an adversarial position to mainstream culture you might want to announce that you are a celibate, teetotal vegan! … then learn what it is to live in opposition to the norm.
But yet again, this state of opposition merely helped me to shake up my assumptions, I was not liberated from being defined by the things I rejected. I fell into a pit of meaninglessness, a place where neither The Thing nor The Opposite of the Thing had significance or meaning to me. And without meaning I spiraled into depression as I was caught in the grip of adversarial paralysis.
The only way out of this was to admit that what I was doing wasn’t working for me. I began to observe others who appeared happier, more focused and more creative (in their artistic, professional, spiritual and/or emotional lives) than me. And this included the “hippie-dippy-shitty-airy-fairy brigade” – a group of people I was used to criticising and (yet again) defining myself in opposition to. My ego protested, but I remonstrated with it that, up till now, its decisions had been isolating, deflating and unhealthy – in fact un-inspiring (inspire: to fill with an animating, quickening, or exalting influence).
I did a lot of “fake it till you make it” which ironically is a state of aligning yourself against someone else’s norm, hardly an adversarial stance; the difference being that I had to still my shrieking ego. Over time I found my own meaning and significance. The key? To lay aside ego. My meaning? That is not relevant to you as it is my path and my journey, my baggage, history and personal make-up. Your meaning will be uniquely your own.
In freeing myself from defining myself “as X” and “as NOT X” I have managed to step over the fundamentals of right/wrong, which as a social anthropologist I know to be severely culturally determined – no absolutes! (Cf. postmodern relativism) Instead of acting one way or the other in re-action to a moral duality, I now choose to act in accordance with my personal meaning; a meaning that is continuously fed by an indefinable thing that can only be know experientially through practice, study, integration and in-corporation (in corpore – in the body) of both and through putting aside egoic desires to be the same as/better than/different to XXX.
I guess you might define it as a life study in Becoming; I hesitate to say of “Being” – that potentially stagnant and anti-cosmic state of “I am that I am”. Instead I become Atum, self-engenderer from the primal chaos, bridge between what is “not” and what “comes forth” in a process of continuous unfolding.
And that’s another point: the path unfolds as I Become. Defining myself against the moral landscape around me at any particular moment belies the truth of existence. It places a premature and deceptive full-stop against a life that should at any point em-body the pregnant sentiment of dot-dot-dot … to be continued …
“Art is another language which, if you undertake to learn it, will open up a new world that permeates, surrounds and elevates this dull metropolis.” ~ Seshat
When first you enter the pagan or occult world, you will be faced with all sorts of good (and bad) advice. So let me just throw my glove into the ring with a suggestion of my own.
For those of you who are regularly readers (for which I thank you), you will know that I am a great proponent of using one’s imagination (see HERE for my latest article on the subject). Aside from sitting by the fire day dreaming, some might wonder where on earth to start with honing their creative and imaginistic muscles. First and foremost I would recommend art … although that might feel to turgid and bound by rules of aesthetics and skill … so let’s expand that word to “the arts and crafts” which could include everything expressive from music to painting to woodwork and textiles, such as sewing or even knitting. I know that last might baffle you – what benefit could something like knitting have to a magickal life?! But I would ask you to put aside such “art snobbery” and be open to the idea of creation.
Creating A Thing is a practice that involves making and holding a vision, imagination, commitment to follow through and skill to execute. No part of that sequence involves any judgement over “good” or “bad”, “beautiful” or ugly”, “useful” or “useless”. This is not the realm for debating “What is art?” – this is the domain of learning to envision, create and manifest. Sounds a little like the basics of magick and spellwork, right?
And even though creating artistically can indeed give expression to the subconscious mind (I am a supporter of therapeutic art), this does not mean that I equate magick with the mere machinations of one’s own unconscious, or even the collective unconscious. Magick is not mere psychology and the entities one encounters are not necessarily (although they can be) projections of your own mind. So let’s just make that clear. I am proposing some form of artistic involvement as a means to develop the full spectrum of imagination: a process of shifting a thing from energy into matter. This does indeed include music, as I consider sound vibrations to be a material manifestation. So my remit for “arts and crafts” really does include all forms of creativity.
So, now I shall expand a little on my own artistic practices:
Some people, especially in occult practices, like to work fast and furiously on their art, allowing no room for internal censorship. One of my art practices begins like this, in that I put pen to paper, close my eyes, draw madly in swirls and lines for a few seconds and then stop. But that is the fastest I get in my art. In fact, my art – whether it is sketching, felt painting, or textile work – is characterised by an exceptionally slow pace. It can literally take me months to complete a piece. Surely, when working so slowly, I have to battle often with the censor and conscious mind forcing it into a particular conceptual mould? Yes and no. Certainly I occasionally have to battle with the censor, but the processes for my art are often described by others as tedious and boring; I frequently hear, “I would never have the patience to do that!” But for me, it requires no patience. Due to the minute focus that is required, I slip into a hypnagogic state where the boundaries between conscious censor and fluid unconscious are permeable and mobile. This allows my imagination free reign and expression, often with surprising results. I never know when I start a piece, how it is going to turn out. But where’s that “vision” I spoke about as the starting point? For me, the vision is merely the unmistakeable physical pull and urge to create; it is a very corporeal as well as mental drive – for me personally, this is my vision and the manifestation is a process of welcoming the Other that nudged my psychic senses and bringing into a material form. The process will most likely be different for other people, but maybe some of you can identify with my own experience and methods.
And I must make an aside, regarding textile art (e.g. knitting, although in my case not knitting per se as I have injured hands and can no longer knit without pain). I embroider and create knot ropes; again, both techniques are laborious and easily induce a light trance state due to the focus and repetition. My knot ropes (for which I use spools, or French knitting dolls, but also the Anglo-Saxon lucet) may seem banal to onlookers, but to me they are invested with thought and emotion. By doing such repetitive work, importantly while focusing on a particular thing (a solution to a problem, a state you wish to come into being, magick you wish to actuate, or a person) you anchor that thing in muscle memory for a start, making the thing you create a part of your body (mundane example: the first time I watched The Shining I was knitting socks. The next day after watching the film, I picked up my socks and experienced such powerful flashbacks from the film that I could no longer continue knitting. It took a week for the muscle memory to abate enough for me to pick up again). But also, by taking the slow route, one comes to know the Thing one creates intimately well: that point where the shade of wool changes a fraction, that slip in the stitch that creates a loose mark, that struggle to tie in a bead or feather… So what’s the point, you may ask? The point is to enhance concentration, memory, focus, experiencing creation with the body not just the mind, and of course exercising of the imagination. Never underestimate the simple rural crafts such as knotting, spinning, carding, weaving, crocheting, and yes, knitting. They hold an equal place in my heart alongside the more “mainstream” arts of painting and sketching.
The proof is in the pudding. Try it. Try everything. I have sung, played classical guitar, painted, sketched, used textiles and wool, knotted and finger painted! And in each I have been able to reach that hypnagogic state – not always, because it’s not always appropriate – but at will, which is a sign that it has developed into a discipline. The neural pathways are laid, the psychic arteries are flowing, my imagination is working.
The wonderful thing about art is that it is a life-long companion. There is always room to improve your creative and imaginistic skills. Remember that cerebral judgement about “art” does not apply here. If you can think it, you can do it – and that is not a literal adjuration to do whatever you like. Not everything should be enacted literally, but that is the beauty of imagination and art, – there are no rules. I have seen art created by finger painting with menstrual blood, alongside the “Fine Art” painted canvases; I have seen thread embroidered into the very skin on the hand of an artist, alongside ecclesiastical gold embroidery. The end product is almost irrelevant; it is the inner journey that is important – the vision, the actuation, the material manifestation. But like all good magick, don’t hang on the results. Once you’ve finished a piece, do not rest on your laurels, but immediately begin the next! Only so (I suggest) will you develop invaluable skills to your occult, pagan and magickal practices.
My acquaintanceship with spirits began at a very young age. I saw and heard things that others didn’t and I was told to keep quiet about it because people would think I was mad; so I withdrew further from the mainstream world and inhabited my own world of imagination and spirit.
…one must be cautious not to chuck the imaginative baby out with the imagined bathwater!
I am often asked, “How will I know when something spirit-based happens? How will I know it’s not just my imagination?” To which I reply, “You won’t know and you will know, and imagination is the key to knowing.” “Imagination” is given a hard time in every arena except the creative. “It’s just your imagination!” is a dismissive comment we bring out when people try to describe things outside the norm. Whereas it is indeed irritating when you get people who claim that every creaking floorboard is a ghost, and every feather floating to the ground is a sign of an angel passing by, one must be cautious not to chuck the imaginative baby out with the imagined bathwater!
The imagination works with symbols and signs and all the senses. When asked to imagine a scene most vividly, we are encouraged to draw upon our sensory memory to recreate the scene in our minds. This creates a connecting language between our internal world and our external world. This language is the stuff that spirit encounters are made of. When a spirit makes its presence known in this world, it is partly here, partly there; it is both wave and particle. Our minds have the same capacity to occupy more than just the visible, material world … some might say it is our spirits or souls that stand with a foot in each realm. If that is so, most people spend the majority of their life unaware of the half of their “body” that stands in the Other. How would one go about rediscovering this Other half? The first step must surely be to imagine it, to conceive of the possibility that it exists, to bring the image of it into consciousness. As I said, imagination is the connecting language between here and there, between this world and Other. Without it we are merely flesh sacks excreting, eating and fucking.
The fact that I withdrew into my internal world as a child was a great boon to me in that it allowed me to become fluent in “Imagination” so that my mind was all ears and eyes, open to receiving the Other when it came. Some things I have seen with my physical eyes, which, for me, is a very frightening way of perceiving things. Likewise I was majorly disturbed by a ghost cat as a child that would jump on my bed and settle in amongst my blankets (that was fine); but when he began to claw at my carpet I was frightened and told him to stop scaring me, and he did. Sadly, my ghost cat disappeared entirely. This is another factor that I have experienced repeatedly: apparitions, the ones that truly want to connect with you, come through gradually. They appear at first like imagined moments – noises, smells, tactile sensations – and become more concrete and perceptual over time (in one case, a being took about 3 years until it manifested nearly completely – I was able to touch him and it was like touching hard air. Not all take quite this long though …). BUT once I queried the experience or applied some logical understanding to it, even if the logic was based in pseudo-magickal psychology (e.g. my desire for XX has manifested in the physical expression of YY), then the apparitions disappeared never to return again. In each case, it was vital for me to maintain a state of mind anchored in imagination and credulity – believing the impossible and allowing it to remain an impossible belief made manifest exactly because it was impossible. This may sound like gibberish to some, but I think to others it will make perfect sense.
As far as advice goes, when wishing to open yourself up to the spirit world, do not be afraid of a little imagination. Believing that a knock COULD be a spirit, opens up the impossible possibility that a future knock IS a spirit. It is difficult to maintain that fine line between megalomaniacal fantasies and true spirit experiences, but this is where you need to develop your self, including unrelenting self-honesty. Experiencing spirits in isolation will bring you nothing; this is a path of full and comprehensive self-development/self-loss/self-transformation. If you are looking for kicks or a good story, you will find neither or possibly be so shit scared by something that you wish you’d never dabbled in the first place (I have met people like this).
Begin with a meditation discipline … something appropriate, not “I meditate while I do the gardening/chores etc.” That’s not meditation, that’s mindfulness. And use meditation to expand the sensory capacity of your mind. If you can think it with all your senses, it can be; if you can conceive it, it can manifest. But when it does, be reserved with your questioning and logic, or risk chasing away the very thing that you seek.
Edit: I found this rather appropriate quote by Kenneth Grant, so am adding this after the fact:
In all forms of magick, the imagination or image-making faculty is the most important factor.
These are the contents of my new “Who am I?” page, reposted here for your convenience and as a heads-up.
As I stand on the threshold of 2016, after eight years of blogging here, I thought I would write a new “Who am I?” page as my last one had a touch of the “Feck off!” about it. The interweb can make one pre-empt conflict and overcompensate a little.
Having read other “About” pages, I chastised myself and thought I should create one that was a tad more warm and fuzzy. So here goes!
I would say that my formal journey into witchcraft began when I was 17 (I am now 41), although I had had copious experiences with spirits (nature, animal, human and other) for as long as I can remember before then. Witchcraft was both a home-coming and my birth emotionally and intellectually as a Woman. I was initially very much attracted to feminist and Dianic witchcraft which created a powerful, sideways drop-kick counterbalance to 9 years of Roman Catholicism (specifically Benedictine monasticism). I explored my soul crouched in the earth of wheat fields, gazing at the moon, or climbing through woods to a haunted Bronze Age fort that looked out over the valley where I lived on the Welsh Borders of Britain.
Between my early days and a significant ritual in my late twenties, I lived in Germany for a while communing with tree spirits, I travelled to New Mexico where I was adopted by a Navajo woman. Together we travelled the reservation, with me as her daughter and she as “shi’ma” (my mother). I fell in love with the spirit of the desert and the genius loci around my grandmother’s property. On my return to Britain I lived in Edinburgh (one of the most haunted cities in Europe, some people say) where I was often taken over by the spirit of Arthur’s Seat (an extinct volcano on the outskirts of the city) which led me at times to climb up the shear face of the mountain, in the dark, in storms, driven by spirit to reach the top and stand amongst a veritable swarm of entities. In my mid-twenties I travelled to Greece, Turkey, Israel and Egypt. My time in Egypt was brief but my visit to Philae marked my soul as if I was returning to a place I had been to before (the temple itself and the region bordering Sudan).
I realise that I am hot-footing it through the years, merely suggesting spiritual and spirit-based encounters, but there is just not the space here to retell it all. I guess the point of mentioning any of this is to convey the fact that I travelled a lot and wherever I went I engaged spiritually with that location.
Then came a time in my late twenties: I was living alone. My Navajo mother had died. It was Samhain. I turned my kitchen into a shrine to the dead, named and unnamed. I lost myself in ritual for about five hours, during which I danced with Death himself, shed many tears and was reborn spiritually. From that moment onwards I dedicated myself as “witch”, a term I would go on to explore in agonising scrutiny on this blog in its early days (many, many posts have been deleted, those included).
I went through my Satanic phase, my Luciferian phase … I searched and searched for a witchcraft that resonated with the darker shit that I had experienced. Wicca seemed too light, hedge and kitchen witchery too vapid. Now, I can admire what each of those things bring, in isolation, for others, but they just weren’t my paths, however neither were Satanism or Luciferianism. I touched on so-called “traditional witchcraft” but was put off by the bitchy, petty, superior attitude of the adherents I encountered. I began to explore Left-Hand Path traditions (this is a subject I write about a lot on this blog), and I gave myself over to this path for many years. During that time I crumbled psychologically and walked some very dark nights of the soul. I was taken apart and left in pieces. There was no immediate “and put back together again”. For a long time I floated in the blackness; I felt that my experiences of spirit were partially given a context and recognised by the systems I experimented with, but morally I was directionless. In my depression I went past and through duality to having no sense of right or wrong; in fact everything was pointless. I laid myself psychically bare and drifted. Every now and then I would see a light and swim towards it.
I learned about the system of Lucky Hoodoo by Bertiaux. I dedicated myself to the spirits, raised myself up towards the dark sun and became alive again magickally. This lasted about a year before my depression struck me low again. I recanted the spirits … and then followed a year of hell before I realised that I’d struck a contract I couldn’t go back on. So I rededicated myself and began to build things back up again. The Hoodoo spirits remain a part of my daily practice to this day.
Between then and now, I have been deeply involved with Pomba Gira while I worked as an erotic hypnotist. I learned how to siphon the sexual energy off of others to feed to my spirits. And I used this also to strengthen myself. Pomba Gira is known for raising women up from the gutter, especially sex workers, and I was so deeply face down in the gutter I had forgotten a world existed “up there”. She led me to encounters that were to change my life and the way I engaged with this dimension of existence.
It would be disingenuous for me to suggest that the last ten years have been a beautiful incline rising ever upwards and today it’s a “happy ever after”. The darkness still dwells within me. I struggle with it regularly. Being in the dark is a little like vertigo; it gives you a sense of standing on the edge of a cliff, tilting forwards, knowing what it’s like to fall, feeling like you could at any moment … but you don’t. Or sometimes you do. And that’s just the way it is.
These days I work with the Hoodoo spirits and Aakhu (the beautified dead), but also nature spirits (of land, plant and animal) and elements. I am a witch. I could be an Animist. I might have shamanic tendencies. I am open to any beliefs because I am now secure enough to observe them without feeling that I have to agree or engage with them. If you believe something different to me, hail and well met! Life is difficult enough without someone kicking your crutches out from under you. And we ALL have spiritual crutches to hobble through the dark times with. I don’t know The Truth, but I know truths and I keep seeking.
My path is not straight. As my blog’s tagline says, I am “a thought making crooked all that is straight”. This blog charts some of my thinking and explores ideas that occupy my mind and time. You are welcome to dwell here a while and share the journey with me.
The following writing about the possessed state is based on information in The Vodou Quantum Leap by Reginald Crosley (first edition), from which I extrapolate some ideas around hypnosis and exploring multi-dimensions of existence.
Crosley begins by stating that Freud’s concept of the unconscious is the “new myth of the twentieth century”, which overlooks the idea that there are other dimensions of reality. In quantum physics, matter is both particle and wave: in the wave function lies the uncanny and weird phenomenon of nature which is dark matter, shadow matter and/or invisible matter.
James Braid, an English medical writer, found through experimentation that the trance state differed from natural sleep; he suggested the possible existence of a double consciousness in individuals. In many ways, this was the forerunner to Freud’s unconscious. But the concept of a “double” consciousness is also reminiscent of the African “semedo”. In Afro-Haitian ontology, the individual has more than one “double” conceived of as souls; each individual has at least 2 souls (i.e. clone-like reproductions of herself), made of “shadow matter”, which is the Gros Bon Age or semedo, and the Petit Bon Ange or selido. The semedo and selido are counterparts of each other.
Freud’s initial studies of the unconscious were in fact done on hypnotised subjects. Under hypnosis, the hypnotist can introduce a new personality to the subject, which is interpreted by Crosley as; the shadow-matter component which is usually in the background to the visible body now moves to the forefront and takes command of the individual’s nervous system. In hypnosis, like in dream states, the limitations of space-time do not exist. Under hypnosis, the shadow-matter self remains under the command of the hypnotist, according to Crosley.
All sensations are apprehended or become conscious after transformation to energy. Space-time events are stored in the visible AND invisible matter components. They can be retrieved to produce hallucinations, dreams and physical events (e.g. sweating, itching, muscles rigidity, orgasm, etc.) or a new personality. I.e. the “language” that we use to apprehend things in this finite space-time continuum can be retrieved and used outside of space-time, in trance, or under hypnosis, to create events and experiences using those same “words” which makes shadow-matter contact comprehensible to the visible body/conscious mind.
The difference in physical reality with the vodouns is that we would not ask a hypnotised subject to e.g. drink poison, or to chew and swallow glass. However, surgery can be performed under hypnosis without pain; a subject can manipulate fire without being burned, and second degree burns can be created by the suggestion of contact with a hot object. There are differences then between the possessed state and the hypnotic state, although the similarities are perhaps greater than the differences, and as such hypnosis could give us a platform from which to create a kind of portal to the shadow realm.
Crosley quoting Kaku: “What we use to label supernatural or spiritual belongs to the physical world of the supersymmetric universe or hyperspace.” I.e. the supernatural, weird and uncanny belongs to the world of the double, the semedo, to the shadow-matter world.
Crosley states that a commonality between possession and hypnosis is sleep. In sleep there is a reversal in dominance of the body, semedo and selido. In waking life, the body is on top and interacts with its environment. In sleep, the shadow-matter “clone” (double) moves to the front and interacts with itself, other components of the individual or the external world. Crosley describes possessed states, where the possessed person sees both the visible this-world and the shadow-matter world, perceiving entities here and there simultaneously. By drawing the semedo to the front, we can engage with the invisible world and open up perception and sensations to the wave function of the shadow world. Imagine then a situation where a person is guided into a hypnotic state by someone familiar with the shadow world, or at least cognisant of its nature, it might then be possible to journey in a shamanic sense through this other dimension from a state not of possession by an alien entity such as a loa but by one’s own double, and as Crosley suggests, this double, the shadow-matter self, remains under command of the hypnotist.
Hypnotists understand the following brain wave states: the waking state, which is the Beta brain wave state (BWS) – hypnosis is ineffective here; deep relaxation is characterised by the Alpha BWS – in this state the hypnotist can implant suggestions that influence waking behaviour and belief systems; a deeper trance state is described as the Theta BWS – in this state, the hypnotist can do more advanced work, such as age and past life regression; finally the state of sleep is the Delta BWS – it is generally thought (contrary to popular, secular belief) that a hypnotist cannot work with a subject in this state and this seems to contradict Crosley’s understanding of hypnosis as a state of “sleep”.
Crosley speaks of two sleep states, namely Slow Wave (SW) sleep and REM: SW sleep involves some dreams, though they are usually dull and related to every day activity – this state lasts about 90 to 100 minutes; REM sleep is the dream state where the double is in full control of the body, producing vivid, uninhibited dreams, also psychic events and visions as well as out-of-body travel – this state lasts about 15-20 minutes after which you return to SW sleep. REM gradually occurs more during the night and on average takes up about 25% of adult sleep time. In dreams, the individual’s own double takes over; in hypnosis, depending on the depth of hypnotic trance this could also be the case of full semedo dominance, or (in the case of a light Theta state) the semedo maintains a partial dominance (similar in essence to the Vodoun possession state of being “brushed” by a loa, except in this case the individual is “brushed” by their own semedo).
Night terrors usually occur at stage 3 or 4 or SW sleep. It seems to result from a struggle between the double and the body as the latter tries to come out from under the control of the former. This reminds me very much of “abreactions” in hypnosis where the subject panics and gets stuck in a negative emotional cycle or tries to come out of hypnosis; usually it is easy for the subject to break trance and come out of hypnosis at will whenever anything is disagreeable, but I have experienced subjects who are so deep down when they experience abreaction that they are essentially locked in and seemingly unresponsive (many hypnotherapists say this is not possible, but my experience says otherwise). I say “seemingly” unresponsive because it is relatively easy for an experienced hypnotist to take control and guide the subject through the experience and bring them back. In the context of Crosley’s analysis of night terrors, it seems entirely plausible that due to an abreaction to the experience of hypnosis, i.e. reaction against a memory or emotion, the body tries to wrest back control from the semedo/double which creates an unpleasant struggle or type of paralysis; the hypnotist’s job is to then disentangle the two and reassert the dominance of one or the other, either by relaxing the subject into a continued hypnotic state (semedo dominance) or by bringing them gradually out of trance (visible body dominance).
On the other hand, the struggle in the case of dreams (not hypnosis) may be caused by encounters with foreign or parasitic entities. A crisis of possession is similar to sleep except that the body and soul are taken over by a foreign entity. It is similar to the dream state in that the awareness systems of the person retreat, but in this case they leave the leading role to the invading entity. I myself have had experiences with such entities since I was a child.
So that’s the science as per Crosley with a few asides and ponderings thrown in by me. As you perhaps surmised, I have experience in hypnosis having worked as an erotic hypnotist for a couple of years. My experience as an erotic hypnotist was intimately bound together with spirit work; I utilised the sexual energy (including orgasm) that I created in my subjects to feed my spirits. It was a win-win for all parties.
Only recently have I begun to consider the further spiritual uses that hypnotism could be put towards, specifically in terms of guiding myself or someone else into a trance experience for pathworking, such as mythological journeying or encountering and engaging with archetypes or even spirits. That is a project in development and an experience that I may offer to interested persons in the future.
But the other thing that sparked my interest with Vodou possession states in relation to hypnosis was my own history of trance, self-hypnosis, hypnogogic experiences and a phenomenon which I call “dream leakage”. I tentatively use Crosley’s terminology here: my semedo and body flip back and forth between occupying the same space-time continuum; I become aware of infinite dimensions of existence and for a time I think the thoughts and have the memories of a person in a dimension which is not this one; once the semedo withdraws I become conscious that my thoughts did not belong to this “me” in this dimension: for a moment, existence fractures into all dimensions, light pouring through the gaps allowing me to live the life of another “me”, lasting only minutes before the gaps seal up and this dimension returns to its perceived integrity. [Note the similarities here with what Crosley says above about the hypnotist introducing a “new personality” whereby the semedo takes dominance over the visible body. As I now understand my “dream leakage” experience, my semedo shifts to the forefront bringing with it the thoughts and memories of other dimensions where I simultaneously exist.] There is a particular trance state, a liminal state, where I encounter this dream leakage, but also entities from other realms that I am able to feel and engage with on a very physical level. Crosley’s description of his science behind the possessed state, the role of the semedo and the interaction with the shadow-matter world all make tremendous sense to me in terms of my own experiences of liminal states of mind.
Since I have experience as a spirit worker and as a hypnotist, I feel that I must do myself justice by exploring this, primarily on myself, and perhaps eventually with others. I am already working on the idea of pathworking under hypnosis, and I cannot help but think that this, in itself, will inevitably bring up some experiences of the shadow-matter world and its entities.
I highly recommend The Vodou Quantum Leap by Reginald Crosley. It is one of my “desert island books”. Theion Publishing released a revised and expanded edition this year and I very much recommend that you avail yourself of a copy while stocks last. See HERE.
One night, when I was out for a walk, I saw a tree; but I saw more than the tree. For a moment, I saw beyond and through the physical form of the tree into a spiritual realm where a spirit was, whose form manifested on this earthly plane as the tree. This insight showed me clearly that there is a spiritual existence separate from and yet connected to this earthly existence, and that all manner of things on this material plane are but symbolic manifestations of spiritual beings living on a higher plane. The question then arises, which life are we living? The one on this earthly plane or the one on the spiritual plane? Perhaps it is obvious to say, both. But I would also venture to say that the true existence is the one on the spiritual realm and that this earthly existence is merely a reflection of spiritual essence. The values that we assign certain things on this earthly plane are arbitrary and do not necessarily convey the value of the spiritual existence it reflects. For example, some people blame illness and disability on psychic and spiritual sickness. I believe this to be naive and unhelpful. Certainly I can look to my own past and see reason and cause for psychic injury and spiritual ill-health, and these things may indeed contribute to my present day lack of physical and mental resilience; but I think it is overly simplistic to assign these things a cause and effect paradigm. Those things which are difficult, ugly, painful and distressing on this realm of existence may in fact be an expression of an entirely different experience in the spiritual realm. I think it is impossible for us to interpret the spiritual realm entirely accurately while we look through the eyes, both metaphorical and literal, of this material world. Material values change depending on the epoch and the culture, whereas I believe that spiritual values are eternal. Therefore, interpreting the eternal through the lens of something temporal can only lead to distortion and misunderstanding.
So when it comes to my own spiritual journey, I must not get too distracted by the material existence around me. My spiritual self must stand strong and resilient irrespective of my changing material fortunes: whether I am homeless or a millionaire, my spirit can remain unaffected because neither state affects my true nature, which is that of spirit.
It is all too easy to become affected, and in fact crippled, by the vicissitudes and material trappings of a so-called, seeming spiritual life on this earthly plane. I can be swayed by individuals and groups, not least because my genetic heritage is that of a social primate which seeks the safety of a group. And yet in general, I will judge the group by material standards such as are they nice, are they cool, do they attract a lot of attention, how are they perceived by other people, do they seem to be elitist and therefore desirable to be a part of? Even the outsider seeks to belong by classifying himself as an outsider… like all the other outsiders with whom he identifies. Certainly one must walk the spiritual path ultimately alone: in the dark night of the soul one stands alone and naked before the immensity of existence and the infinity of spirit (whether one defines this as god, gods, or whatever). I often find myself caught up in the trappings of spiritual materialism, only to find that when that dark night falls, I stand weak and brittly rigid ready to snap under the weight of darkness. And this is why I have to keep turning my eyes back to the spiritually eternal, as imperfectly as I perceive it, in order to reconnect with my true origin and the being of which I am a reflection on this earthly plane.
Consequently my spiritual study comprises the examination of symbolic pathways that guide me back and forth, to and from, the spiritual source to the material emanation, from Kether to Malkuth. During the sleep of this earthly existence, it would be easy to lose oneself in dreams and forget to wake up. Part of my spiritual life is a process of remembering where I came from and where I shall return to, tracing the paths of the micro-map of the soul and the macro-map of all of existence which will return me ultimately to the prima materia.