[NB] Evidentiary Ghosts

So, now for something entirely different.

Stacey and I have been talking about ghosts a bit lately, particularly the parasitic sort, and I realize that there is probably something to be said about ghosts that I haven’t said before. The family of pretenders that often first appear to us as we set out on a magical path (which we hopefully learn to distinguish from the higher powers with which our destiny entwines) do provide a useful service; they educate us about ourselves and our spiritual make-up.

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Magic and Psychological Type

I have been thinking about C. G. Jung’s typological work again, in part because I have been thinking about the opening of a personal magical practice, about what constitutes the healthy openign for a person. Reflection on such beginnings provide insight into the present situation they made possible, and they also provide possible insight for those who are at the beginning, so it seems like good blogging material.

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[NB] John Brown’s Body

A report of Harriet Tubman’s dream:

“She thought she was in a ‘wilderness sort of place, all full of rocks and bushes,’ when she saw a serpent raise its head among the rocks, and as it did so, it became the head of an old man with a long white beard, gazing at her ‘wishful like, just as if he were going to speak to me,’ and then two other heads rose up beside him, younger than he,—and as she stood looking at them, and wondering what they could want with her, a crowd of great men rushed in and struck down the younger heads, and then the head of the old man, still looking at her so ‘wishful.'”

After meeting John Brown in 1958, Tubman knew the dream to be of him, though she appreciated its import only after the failed raid on Harpers Ferry.

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[NB] Kabbalism and Spiritualism: Dramatis Personae

I keep coming back to this. The questions that animate spiritualism seem like they find many answers in Kabbalism both narrowly (e.g., through texts like the Sefer Yetzirah and the Zohar) and broadly (e.g., in relationship to the broader horizon of Middle Eastern mysticism, be it Christian, Islamic, Jewish, or other) construed. At the heart of this is the interplay of the material and spiritual, especially around the question of idolatry and iconography.

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[NB] Kabbalah and Spiritualism: Light and Attention

I quite like this description of righting the world from Hermetic Lessons:

In Kabbalah we speak of Tikkun ha Olam – the rectification of the worlds – the idea being that in the Shevirat Ha Kelim, the Shattering of the Vessels, the world became broken and overwhelmed by evil. The Ari used the partzufim (personifications, countenanves) in order to complete this reparation – for while the kelim could not contain the light and so shattered, the partzufim, by being able to enter dialogue with each other, could both give and recieve the light**.   We could speak of our task on Earth being Tikkun ha Partzuf, the repair of the face.

The language is virtually identical to that of the espiritistas: identify your spirits [i.e., partzufim] and give them light. It’s worth pointing out what those asterisks in the quote specify, too: that ‘light’ is here synonymous with attention. In other words, to give and receive light is to give and receive attention, and it is through attention that the rifts in creation are bridged.

The similarity between the two is, of course, not accidental. Spiritism emerges from a soil that has been throroughly saturated with Kabbalism, sometimes so much so that it has become all-but invisible.

Knowing Spirits

When I talk about getting to know a spirit, I am usually talking about a lengthy ritual process through which the spirit becomes manifest, divination performed upon it, and a personal connection established. The personal connection part of the process is absolutely essential but difficult to describe. Even after a lengthy ritual manifestation and divination, the nature of the spirit is often opaque. It is only after weeks and months of living with it that the spirit’s place in my broader spiritual court becomes manifest.

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