Wednesday, June 29, 2011

Who was Aleister Crowley?


Aleister Crowley, born Edward Alexander Crowley on October 12th 1875, dead on December 1st 1947) was an occultist, Freemason, prolific writer, mystic, hedonist, and sexual revolutionary. Other interests and accomplishments were wide-ranging;he was a chess master, mountain climber, poet, painter]], astrologer, drug experimenter, and social critic. He is perhaps best known today for his occult writings, especially The Book of the Law, the central sacred text of Thelema. Crowley was also an influential member in several occult organizations, including the Hermetic Order of the Golden Dawn, the A∴A∴, and Ordo Templi Orientis. Crowley gained much notoriety during his lifetime, and was famously, although dubbed "The Wickedest Man In the World."


Science, magick, and sexuality

Crowley claimed to use a scientific method to study what people at the time called "spiritual" experiences, making "The Method of Science, the Aim of Religion" the catchphrase of his magazine The Equinox. By this he meant that mystical experiences should not be taken at face value, but critiqued and experimented with in order to arrive at their underlying religious or neurological meaning. In this he may be considered to foreshadow Dr. Timothy Leary, who at one point sought to apply the same method to psychedelic drug experiences. Yet like Leary's, Crowley's method has received little "scientific" attention outside the circle of Thelema's practitioners.

Crowley's magical and initiatory system has amongst its innermost reaches a set of teachings on sex "magick." He frequently expressed views about sex that were radical for his time, and published numerous poems and tracts combining pagan religious themes with sexual imagery both heterosexual and homosexual, as well as pederastic. One of his most notorious poetry collections, entitled White Stains (1898), was published in Amsterdam in 1898 and dealt specifically with sexually explicit subject matter. However, most of the hundred copies printed for the initial release were later seized and destroyed by British customs.

Sex Magick is the use of the sex act—or the energies, passions or arousal states it evokes—as a point upon which to focus the will or magical desire for effects in the non-sexual world. In this, Crowley was inspired by Paschal Beverly Randolph, an American Abolitionist, Spiritualist medium, and author of the mid-19th century, who wrote (in Eulis!, 1874) of using the "nuptive moment" (orgasm) as the time to make a "prayer" for events to occur.

Crowley often introduced new terminology for spiritual and magical practices and theory. For example, he termed theurgy high magick and thaumaturgy low magick. In The Book of the Law and The Vision and the Voice, the old Jewish magical formula 'Abracadabra' was changed to Abrahadabra, which he called the new formula of the Aeon. He also famously spelled magic in the archaic manner, as magick, to differentiate "the true science of the Magi from all its counterfeits." (Crowley, Magick, Book 4, p.47)

He urged his students to learn to control their own mental and behavioral habits, to the point of switching political views and personalities at will. For control of speech (symbolized as the unicorn): he recommended to choose a commonly-used word, letter, or pronouns and adjectives of the first person, and instructed them to cut themselves with a blade to serve as warning or reminder. Later the student could move on to the "Horse" of action and the "Ox" of thought. Liber III vel Jugorum. (These symbols derive from the cabala of Crowley's book 777.) Robert Anton Wilson records a similar course of self-experimentation, but says he used a less drastic form of what Skinner later (writing after Crowley) called "negative reinforcement"[...]I bit my thumb, hard, at each slip. Cosmic Trigger: The Final Secret of the Illuminati, p. 62

What is Necromancy??

Necromancy (Latin necromantia, Greek νεκρομαντία nekromantía) is a form of divination in which the practitioner seeks to summon the spirits of the dead in order to gain knowledge of future events from them. These spirits are called Operative Spirits and Spirits of Divination. The word derives from the Greek νεκρός nekrós "dead" and μαντεία manteía "divination".


Necromancy in history

Necromancy most likely has a relation to shamanism, which calls upon spirits such as the ghosts of ancestors.

The historian Strabo (Strabo, xvi. 2, 39, νεκρομαντία) refers to necromancy as the principal form of divination amongst the people of Persia; and it is believed to also have been widespread amongst the peoples of Chaldea (particularly amongst the Sabians or star-worshippers), Etruria and Babylonia. The Babylonian necromancers themselves were called Manzazuu or Sha'etemmu and the spirits they raised were called Etemmu.

In the Odyssey (XI, Nekyia), Odysseus makes a voyage to Hades, the Underworld, and raises the spirits of the dead using spells which he had learnt from Circe (Ruickbie, 2004:24). His intention was to invoke the shade of Tiresias, but he was unable to summon it without the assistance of others.

There are also many references to necromancy in the Bible. The Book of Deuteronomy (XVIII 9–12) explicitly warns the Israelites against the Canaanite practice of divination from the dead. This warning was not always heeded: King Saul asked the Witch of Endor to invoke the shade of Samuel, for example.

Norse mythology also contains examples of necromancy (Ruickbie, 2004:48), such as the scene in the Völuspá in which Odin summons a seeress from the dead to tell him of the future. In Grogaldr, the first part of Svipdagsmál, the hero Svipdag summons his dead Völva mother, Groa, to cast spells for him.

The 17th century Rosicrucian Robert Fludd describes Goetic necromancy as consisting of "diabolical commerce with unclean spirits, in rites of criminal curiosity, in illicit songs and invocations and in the evocation of the souls of the dead".

Modern séances, channeling and Spiritualism verge on necromancy when the invoked spirits are asked to reveal future events.

Necromancy may also be dressed up as sciomancy, a branch of theurgic magic.

Necromancy is extensively practised in voodoo.

Spread of necromancy

In the middle ages the literate members of society were either the Nobility or Christian clergy. Either of these groups may have been responsible for the propagation and ongoing practice of necromancy, even though it is forbidden in Christianity. It is apparent that necromancy was not a method of witchcraft. It may have been only available to the scholarly of Europe, because of the accessibility, language, knowledge and methods it employs. There are a few confessions of some Nobles or Clergy members professing a history of experience with necromancy, although these may well have been obtained under duress (cf. the Salem Witch Trials). Some suggest that Necromancy could have became a way for idle literate Europeans to integrate Hebrew and Arabic legend and language into forbidden manuals of sorcery.

The possibility exists that literate Europeans were the main forces simultaneously practicing and condemning necromancy. The language, execution and format of the rituals illustrated in the Munich Handbook (Kieckhefer 42–51) are strikingly similar to Christian rites. In a Christian exorcism, various demons and spirits are driven away by name, in the name of God, Jesus or the Holy Spirit. The spells of necromancy are very similar to these Christian rites (Kieckhefer 128–129) in their complete opposition. The distortion of the rites into spells is within the scope of Christian understanding at that time. Necromantic spells were mainly illusory or utility spells. Modern scholarship suggests that most were written with hopes that their utility would prove to be useful in acquiring a feast, horse, cloak of invisibility or perhaps just notoriety among others in the necromancy practicing clergy. The nature of these spells lend themselves to being understood as underground clergy members deviantly indulging in unlawful pleasures.

The rare confessions of those accused of Necromancy suggest that there was a range of spell casting and the related magical experimentation. It is difficult to determine if these details were due to their practices, as opposed to the whims of their interrogators. John of Salisbury is one of the first examples related by Kieckhefer, but as a Parisian ecclesiastical court record of 1323 shows, a “group who were plotting to invoke the demon Berich from inside a circle made from strips of cat skin,” were obviously participating in the church’s definition of “necromancy.” (Kieckhefer, 191)

The probable reason that these renegade so-called Necromancers were dabbling in the dark arts is that the evolution of "natural" magic and "spiritual" magic was slow. Caesarius of Arles (Kors and Peters, 48) entreats his audience to put no stock in any demons, or “Gods” other than the one true Christian God, even if the working of spells appears to provide benefit. He states that demons only act with divine permission, and permitted by God to test Christian people. Caesarius does not condemn man here; he only states that the art of necromancy exists, although it is prohibited by the bible. Within the Rawlinson necromantic manuscript, a fable is presented as a warning to those that would perform necromancy, although the story ends with a note of physical trial, but without mention of the ramifications in the afterlife.

In the wake of these inconsistencies of judgment, necromancers, sorcerers and witches were able to utilize spells with holy names with impunity, as biblical references in such rituals could be construed as prayers as opposed to spells. As a result, the necromancy discussed in the Munich Manual is an evolution of these understandings. It has even been suggested that the authors of the Munich Manual knowingly designed this book to be in discord with understood ecclesiastical law.

It is possible to trace Christian ritual and prayer and its subsequent mutant forms of utility and healing prayer/spells to full-blown necromancy. The main recipe employed throughout the manual in the necromancy sorcery uses the same vocabulary and structure utilizing the same languages, sections, names of power alongside demonic names. The understanding of the names of God from apocryphal texts and the Hebrew torah demand that the author of such rites have at least a casual familiarity of these texts. The structure of the spells themselves also requires that the author have experience with Christian rites that are not pedestrian, again suggesting either the Nobility or Christian scholars as possible suspects.

As we have suggested that alleged Christians might have been the authors of the sundry necromancy manuals, the question of their inspirations must arise. One of the first clues could be the Gods and demons references in the illusions, conjurations and spells. The Hebrew Tetragrammaton and various Hebrew derivatives are found, as well as Hebrew and Greek liturgical formulas (Kieckhefer, 139). Within the tales related in these Manuals, we also find connections with other stories in similar cultural literature (Kieckhefer, 43). The ceremony for conjuring a horse closely relates to the Arabic The Thousand and One Nights, and the French romances. Chaucer’s The Squire's Tale also has marked similarities. This becomes a parallel evolution of spells to foreign Gods or demons that were once acceptable, and framing them into a new Christian context, albeit demonic and forbidden. Most forms of Satanic Necromancy today include prayers to such Demons, namely Nebiros, Azrael, and Beelzebub.

As the source material for these manuals is apparently derived from scholarly magical and religious texts from a variety of sources in many languages, it is easy to conclude that the scholars that studied these texts manufactured their own aggregate sourcebook and manual with which to work spells or magic.

It is important to note that necromancy is separated by a thin line from demonology and conjuration. Necromancy is communing with the spirits of the dead, rather than the evil spirits of conjuration and demonology.

Although it may be said that necromancy is the divination of the future, that may have been the view of only a handful of people. A necromancer could also use his powers to trap the spirits of the dead on the earth, thereby increasing his own powers over the craft. Also, based on how much of knowledge the necromancer had, he could accordingly summon or reanimate dead creatures and control them to do his bidding.
Books and articles

Bygone Beliefs

In Bygone Beliefs, Herbert Stanley Redgrove regards necromancy as being one of three chief branches of mediaeval Ceremonial magic, the others being Black magic and White magic. (taken from chapter 7: Ceremonial magic in theory and practice)
Eliphas Levi

Eliphas Levi, in his book Dogma et Ritual, states that necromancy is the evoking of aerial bodies. (page 64)

 Leilah Wendell

In an article by Leilah Wendell, called Necromancy 101, she states a newer interpretation of necromancy:
True necromancy, or what I prefer to call Necromantic Practice can only be achieved when all elements of fear are eradicated. Necromantic Practice does not involve dominance and servitude. In other words, the spirits of the dead, or of Death Itself, are not at the magician's beck and call, nor will they, nor "He" do your "bidding". It is only the arrogant soul that believes this. One cannot "conjure" nor "command" spirits.

Da Vinci

In the The Notebooks of Leonardo Da Vinci, it is stated that:
Of all human opinions that is to be reputed the most foolish which deals with the belief in Necromancy, the sister of Alchemy, which gives birth to simple and natural things. (taken from 12:13)

What is Necronomicon ??

The Necronomicon is the name of a fictional book created by H. P. Lovecraft and is often featured in Cthulhu Mythos stories inspired by his works. Some people, however, believe in the existence of an actual ancient text called the Necronomicon which may or may not fit the description given in Lovecraft's writings. Indeed, so convincing were Lovecraft's references to the tome that book dealers were seeking copies of it even during his lifetime.

Lovecraft referenced fictional works in his horror fiction, a practice used by earlier writers (such as Edgar Allan Poe) and common among subsequent fantasy authors (such as Jorge Luis Borges and William Goldman). The Necronomicon was first mentioned in Lovecraft's 1924 short story "The Hound", though hints of it (or similar books) appear as far back as "The Statement of Randolph Carter" (1919). In the stories, the book is dangerous because it is often harmful to the health and sanity of its readers. For this reason, libraries keep it under lock and key.

Capitalizing on the notoriety of the fictional tome, real-life publishers have printed many books entitled Necronomicon since Lovecraft's death.


How Lovecraft conceived the name "Necronomicon" is not clear—Lovecraft himself claimed that the title came to him in a dream. Perhaps he was influenced by Edgar Allan Poe's "The Fall of the House of Usher" and by an unfinished first century astronomical poem by Roman poet Marcus Manilius titled the Poeticon astronomicon. Although some have suggested that Lovecraft was influenced primarily by Robert W. Chambers' collection of short stories The King in Yellow, others believe that Lovecraft did not read that work until 1927 (An H. P. Lovecraft Encyclopedia, p. 38)

Lovecraft originally titled the book Al Azif (from Arabic, meaning the sound of cicadas and other nocturnal insects which folklore claims is the conversations of demons) and said that it was written by the "mad Arab" Abdul Alhazred. Among other things, the work contained an account of the Old Ones, their history, and the means for summoning them.
Fictional history

According to Lovecraft, Alhazred wrote the original text in Damascus around 730 AD, but a number of translations were made over the centuries. The Greek translation, which gave the book its most famous title, was made by a (fictional) Orthodox scholar, Theodorus Philetas of Constantinople circa 950 AD. Olaus Wormius (an actual historical person wrongly placed by Lovecraft in the thirteenth century) translated it into Latin and indicated in the preface that the Arabic original was lost. This translation was printed twice: in the fifteenth century, evidently in Germany in black-letter, and in the seventeenth, probably in Spain.

When the Latin translation called attention to the Necronomicon, it was banned by Pope Gregory IX in 1232. The Greek translation, printed in Italy between 1500 and 1550, was probably lost when fire destroyed R. U. Pickman's library in Salem. The Elizabethan magician John Dee allegedly had a copy (an idea suggested to Lovecraft by his friend Frank Belknap Long) and is thought to have made an English translation, of which only fragments survive.
Appearance and contents

Lovecraft made frequent references to the Necronomicon but was very sparing of details about its appearance and contents. It is undoubtedly a substantial tome as evidenced by its presentation in "The Dunwich Horror" (1929). In the story, Wilbur Whateley visits Miskatonic University's library to consult the "unabridged" version of the Necronomicon for a spell that would have appeared on the 751st page of his own inherited, but defective, Dee edition.

The Necronomicon's appearance and physical dimensions are a mystery. Other than the obvious black letter editions, it is commonly portrayed as bound in leather of various types and having metal clasps. Moreover, editions are sometimes disguised. In The Case of Charles Dexter Ward, for example, John Merrit pulls down a book labelled Qanoon-e-Islam from Joseph Curwen’s bookshelf and discovers to his disquiet that it is actually the Necronomicon.

Lovecraft's three direct quotations from the Necronomicon are as follows:

From "The Nameless City":
That is not dead which can eternal lie,
And with strange æons death may die.
(Later versions of the same quote always read "even death may die".)

From "The Festival":
The nethermost caverns are not for the fathoming of eyes that see; for their marvels are strange and terrific. Cursed the ground where dead thoughts live new and oddly bodied, and evil the mind that is held by no head. Wisely did Ibn Schacabao say, that happy is the tomb where no wizard hath lain, and happy the town at night whose wizards are all ashes. For it is of old rumour that the soul of the devil-bought hastes not from his charnel clay, but fats and instructs the very worm that gnaws; till out of corruption horrid life springs, and the dull scavengers of earth wax crafty to vex it and swell monstrous to plague it. Great holes secretly are digged where earth's pores ought to suffice, and things have learnt to walk that ought to crawl.

From "The Dunwich Horror":
Nor is it to be thought that man is either the oldest or the last of earth's masters, or that the common bulk of life and substance walks alone. The Old Ones were, the Old Ones are, and the Old Ones shall be. Not in the spaces we know, but between them, they walk serene and primal, undimensioned and to us unseen. Yog-Sothoth knows the gate. Yog-Sothoth is the gate. Yog-Sothoth is the key and guardian of the gate. Past, present, future, all are one in Yog-Sothoth. He knows where the Old Ones broke through of old, and where They shall break through again. He knows where They had trod earth's fields, and where They still tread them, and why no one can behold Them as They tread. By Their smell can men sometimes know Them near, but of Their semblance can no man know, saving only in the features of those They have begotten on mankind; and of those are there many sorts, differing in likeness from man's truest eidolon to that shape without sight or substance which is Them. They walk unseen and foul in lonely places where the Words have been spoken and the Rites howled through at their Seasons. The wind gibbers with Their voices, and the earth mutters with Their consciousness. They bend the forest and crush the city, yet may not forest or city behold the hand that smites. Kadath in the cold waste hath known Them, and what man knows Kadath? The ice desert of the South and the sunken isles of Ocean hold stones whereon Their seal is engraver, but who hath seen the deep frozen city or the sealed tower long garlanded with seaweed and barnacles? Great Cthulhu is Their cousin, yet can he spy Them only dimly. Iä! Shub-Niggurath! As a foulness shall ye know Them. Their hand is at your throats, yet ye see Them not; and Their habitation is even one with your guarded threshold. Yog-Sothoth is the key to the gate, whereby the spheres meet. Man rules now where They ruled once; They shall soon rule where man rules now. After summer is winter, after winter summer. They wait patient and potent, for here shall They reign again.

There are innumerable other quotations from the Necronomicon, but those listed above are the only ones written by Lovecraft himself.


In Lovecraft's works, various people and places have copies of the Necronomicon (although it is far rarer than later imitators would have one believe despite its persistent appearances). Copies of the Necronomicon are held by only five institutions worldwide:
The British Museum (later moved to the British Library)
The Bibliothèque nationale de France
Widener Library of Harvard University in Cambridge, Massachusetts
The University of Buenos Aires
The library of the fictional Miskatonic University in the equally fictitious Arkham, Massachusetts

The latter institution holds the Latin translation by Olaus Wormius, printed in Spain in the 17th century.

Other copies are kept by private individuals. Wilbur Whateley has a copy in "The Dunwich Horror" (1929), which probably went to his heirs after his death. Joseph Curwen's copy in The Case of Charles Dexter Ward (1941) was likely destroyed by the raiding party that took his life. Harley Warren's version (not mentioned by name but most likely a copy) goes with him to his fate in "The Statement of Randolph Carter" (1919). A version is held in Kingsport in both "The Festival" (1925) and (by implication) The Case of Charles Dexter Ward. The provenance of the copy read by the narrator of "The Nameless City" (1921) is unknown, while the version read by the protagonist in "The Hound" (1924) is likely destroyed by the fire that consumes the rest of his charnel goods.

In the works of Brian Lumley, the occult investigator Titus Crow posseses a copy that is allegedly covered in sweaty human skin.

Etymology of the title

Lovecraft wrote that the title, as translated from the Greek language, meant "An image of the law of the dead": nekros ("corpse"), nomos ("law"), eikon ("image"). A more prosaic (but probably more correct) translation can be derived by conjugating nemo ("to consider"): "Concerning the dead". Another possible etymology is "Knowledge of the dead", from the Greek nekrós ("corpse", "dead") and gnomein ("to know"), assuming that the g can be dropped.

Greek editions of Lovecraft's works have commented that the word can have several different meanings in Greek when broken at its roots:
The Book of the Dead, derived from Nomicon (Book of Law).
The Book of Dead Laws.
A Study or Classification of the Dead.
Image of the Law of the Dead.
Book Concerning the Dead.
Law of Dead Images.
The Book of Dead Names, derived from onoma (name).

Hoaxes and alleged translations

Although Lovecraft insisted that the book was pure invention (and other writers invented passages from the book in their own works), there are accounts of some people actually believing the Necronomicon to be a real book. Lovecraft himself sometimes received letters from fans inquiring about the Necronomicon's authenticity. Pranksters occasionally listed the Necronomicon for sale in book store newsletters or inserted phony entries for the book in library card catalogues.

The line between fact and fiction was further blurred in the late 1970s when a book purporting to be a translation of the "real Necronomicon" was published. This book, by the pseudonymic "Simon", had little connection to the fictional Lovecraft Mythos but instead was based on Sumerian mythology. It was later dubbed the "Simon Necronomicon".

A blatant hoax version of the Necronomicon, edited by George Hay, appeared in 1978 and included an introduction by the paranormal researcher and writer Colin Wilson. David Langford described how the book was prepared from a computer analysis of a discovered "cipher text" by Dr. John Dee. The resulting "translation" was in fact written by occultist Robert Turner, but it was far truer to the Lovecraftian version than the Simon text and even incorporated quotations from Lovecraft's stories in its passages.

Historical "Books of the Dead", such as the ancient Egyptian Book of the Dead or the Tibetan Bardo Thodol, are sometimes described as "real Necronomicons". They should not be confused with the Lovecraft Necronomicon, since their contents are meant to be read or remembered by the dead, rather than to be used by the living to summon the dead. Lovecraft may have been inspired by these books.

Activist Patricia Pulling, apparently believing that the book was real, included a question about it in the publication Interviewing Techniques for Adolescents. In a list of questions to be used by police investigating cult-related crimes, the first question is "Has he read the Necronomicon or is he familiar with it?" (The Pulling Report).

Appearances in popular culture

In all three films in the Evil Dead film series, the Necronomicon is featured prominently. It is said to be bound in human flesh and inked in human blood and contain ancient incantations and burial rites. The cover is wrinkly and brown, with something resembling a face on the front, and the pages contain text in strange characters (a font called "Bullscrit") and drawings of various evil creatures. On two occasions (for the Limited Edition DVD editions of The Evil Dead and Evil Dead 2), Anchor Bay has released replicas of the film's rendition of the Necronomicon. For more information, see Evil Dead. This Necromonicon, however, is identified within the movies as being a Sumarian text. Speaking of films, the Necronomicon also makes a short appearance in Friday the 13th part IX. It appears in the Vorhees family manor. It seems to be a replica of the same book in the Evil Dead trilogy.

The Metallica song "The Thing That Should Not Be" references Cthulhu Mythos, and thus indirectly the Necronomicon, in the following two lines:
Not dead which eternal lie
Stranger eons death may die

Metallica (Cliff Burton) also produced the instrumental song "Call of Ktulu" as a tribute to the story Call of Cthulhu.

The "Tome Of Eternal Darkness" from the video game Eternal Darkness is similiar to the Necronomincon while the game itself bears several references to H.P. Lovecraft, Cthulhu Mythos and Edgar Alan Poe.

Monday, June 27, 2011

Psychic Vampirism

A psychic vampire, in mythology, is a being said to have the ability to feed off the "life force" of other living creatures. The concept appears in the mythologies of many cultures, just as do blood-drinking vampires.

Psychic vampirism is also called psychic attack.



Regions where belief in psychic vampires is common include Central Asia, Southeast Asia, Africa, and rural South America. Some North American Indian cultures, such as the Hopi, also share this belief.

The legends and spiritual teachings of some cultures refer to people, often given priestly attributes, who manipulate or remove (feed from) the energy of others. The tiger-women spoken of across Asia (as well as the fox-women Kitsune of Japan) may be noted, as can the incubus and succubus of Judaeo-Christian mythology. This concept is purported to be represented in the myths of a number of cultures, just blood-drinking vampires are.

In the oral tradition of the Hopi, a powaqa is a sorcerer who comes to a victim pretending to help and then feeds off the victim's life force.

Main Belief

The concept of both 'vampire' and homologously psychic vampire can be interpreted to represent the issue of social parasitism applied to spiritually or emotionally weak persons; those who appear to "drain" strength from others. This concept was popularized by Anton LaVey  and his Church of Satan, but most probably not invented by them. Anton LaVey claimed to have introduced the concept of the psychic vampire into English, but this claim is at least in part spurious. Dion Fortune, who died before Anton LaVey reached adulthood, also wrote about psychic vampirism. In her book psychic self-defense she discusses both what she perceives to be true psychic vampirism and mental conditions that produce similar symptoms. For the latter she names folie a deux and similar phenomena. A related form of psychic vampirism is known as sexual vampirism, where one is said to be able to feed off sexual energy. 'Vampire s who feed using this method are known as Succubi or Incubi, named after the demons who enter the dreams of men or women tempting them into having intercourse.

The victim experiences a fatigue and exhaustion, nightmares, sexual assaults and symptoms of the Old Hag syndrome.

Psychic attack
Church of Satan's Interpretation

In the philosophical practice of the Church of Satan, a psychic vampire is a spiriually or emotion ally weak person who drains vital energy from other people. Such a person does not rely on supernatural powers, but rather the ability to exploit the victim's sense of pity and compassion [1] Occult author Dion Fortune wrote of psychic vampirism as early as 1930, considering it a combination of psychic and psychological pathology. According to Mrs. Fortune there are two kind of attacks, the one directed by nonphysical entities and the one led by human beings. The latter are possible through great mental powers and/or out-of-body experiences in astral form. Though most people are protected by psychic attacks thanks to the vitality of their own energy shields, there are four conditions in which shields might now work properly:

  • being where occult places are concentrated
  • meeting people adept at handling these forces
  • dabbling in the occult
  • falling victim to certain pathological conditions

The majority of attacks take place by night (but they may occur at any time), as when the victim is sleeping its resistance is at its lowest level. Phases of the moon are also important as the best moments to work harmful magic (such as psychic vampirism) are the waning moon or the dark of the moon.
Modern Belief

In New Age terminology, an energy vampire or psychic vampire is a being said to have the ability to feed off the "life force " of other living creatures (Other terms for these persons are pranic vampire, empathic vampire, energy predator, psy/psi-vamp, energy parasite, psionic vampire, or emotional vampire). The term, and concept of, "energy vampire" is mostly modern in origin. While there are countless life-force feeding creatures across many cultures (linked more to the mythological vampire), accurate sources referring to the exact creatures described in New-Age books do not exist. The energy vampire, from a modern standpoint, is alternately seen as a predator who attacks its victim or as a symbiotic partner who forms a mutually beneficial relationship with its donor.When the donor is unwilling, it becomes an attack which could be equated with energy-rape. This has given the illusion that the majority of self-proclaimed "energy vampires" are intentionally predating on the unwilling, when the opposite is generally considered to be true.
Protection Against Psychic Attacks

In order to protect oneself against psychic vampirism occult experts suggest to picture an ovoid shell of white mist surrounding one's body. Also the determination that evil forces will not penetrate the shell is necessary to ward off the attacks. The shell has to be formed in the morning, repeated at midday and whenever getting into crowds or threatening places. It should also be repeated before going to sleep. While walking, keeping one's hands closed means to retain one's magic energies. When aboard a bus, train, etc. keeping hands clasped and sitting with the left foot over the right is said to close the circuit of the body's electricity.

Saturday, June 25, 2011



The Morrígan is a dark goddess from Irish mythology.


Morrigan sometimes appears in the form of a crow, flying above the warriors, and in the Ulster cycle she also takes the form of an eel, a wolf, and a cow.
Louis le Brocquy's illustration of the Morrígan, for Thomas Kinsella's translation of The Táin, 1969, lithograph on Swiftbrook paper, 54 x 38 cm, limited edition of 70 proofs.


Morrigan is associated with sovereignty, prophecy, war, and death on the battlefield. She is generally considered a war deity comparable with the Germanic Valkyries, although her association with cattle also suggests a role connected with fertility, wealth, and the land. She is often depicted as a triple goddess, although membership of the triad varies; the most common combination is the Badb, Macha and Nemain, but other accounts name Fea, Anann, and others.


The cult of Morrigan is directly inspired from the megalithic cult of the Mothers. The Mothers (Matrones, Idises, Disir, etc.) usually appeared as triple goddesses and their cult was expressed through both battle ecstasy and regenerative ecstasy. Eriu, or the Disir also appear as crows and were worshipped as goddess of war or death.

There is certainly evidence that the concept of a raven goddess of battle was not limited to the Irish Celts. An inscription found in France which reads Cathubodva, 'Battle Raven', shows that a similar concept was at work among the Gaulish Celts.

Ulster Cycle

The Morrígan's earliest narrative appearances, in which she is depicted as an individual, are in stories of the Ulster Cycle, where she has an ambiguous relationship with the hero Cúchulainn. In Táin Bó Regamna (The Cattle Raid of Regamain), Cúchulainn encounters the Morrígan as she drives a heifer from his territory. He challenges and insults her, not realising who she is. By this he earns her enmity. She makes a series of threats, and foretells a coming battle in which he will be killed. She tells him, enigmatically, "I guard your death".

In the Táin Bó Cuailnge queen Medb of Connacht launches an invasion of Ulster to steal the bull Donn Cuailnge; the Morrígan, glossed as equivalent to Alecto of the Greek Furies, appears to the bull in the form of a crow and warns him to flee. Cúchulainn defends Ulster by fighting a series of single combats at fords against Medb's champions. In between combats the Morrígan appears to him as a young woman and offers him her love, and her aid in the battle, but he spurns her. In response she intervenes in his next combat, first in the form of an eel who trips him, then as a wolf who stampedes cattle across the ford, and finally as a red heifer leading the stampede, just as she had threatened in their previous encounter. However Cúchulainn wounds her in each form and defeats his opponent despite her interference. Later she appears to him as an old woman bearing the same three wounds that her animal forms sustained, milking a cow. She gives Cúchulainn three drinks of milk. He blesses her with each drink, and her wounds are healed. As the armies gather for the final battle, she prophesies the bloodshed to come.

In one version of Cúchulainn's death-tale, as the hero rides to meet his enemies, he encounters the Morrígan as a hag washing his bloody armour in a ford, an omen of his death. Later in the story, mortally wounded, Cúchulainn ties himself to a standing stone with his own entrails so he can die upright, and it is only when a crow lands on his shoulder that his enemies believe he is dead.
Mythological Cycle

The Morrígan also appears in texts of the Mythological Cycle. In the 12th century pseudohistorical compilation Lebor Gabála Érenn she is listed among the Tuatha Dé Danann as one of the daughters of Ernmas, granddaughter of Nuada.

The first three daughters of Ernmas are given as Ériu, Banba, and Fódla. Their names are synonyms for Ireland, and they were married to Mac Cuill, Mac Cécht, and Mac Gréine, the last three Tuatha Dé Danann kings of Ireland. Associated with the land and kingship, they probably represent a triple goddess of sovereignty. Next come Ernmas's other three daughters: the Badb, Macha, and the Morrígan. A quatrain describes the three as wealthy, "springs of craftiness" and "sources of bitter fighting". The Morrígan's name is said to be Anann, and she had three sons, Glon, Gaim, and Coscar. According to Geoffrey Keating's 17th century History of Ireland, Ériu, Banba, and Fódla worshipped the Badb, Macha, and the Morrígan respectively, suggesting that the two triads of goddesses may be seen as equivalent.

The Morrígan also appears in Cath Maige Tuireadh (The Battle of Mag Tuired). On Samhain she keeps a tryst with the Dagda before the battle against the Fomorians. When he meets her she is washing herself, standing with one foot on either side of the river Unius. In some sources she is believed to have created the river. After they have sex, the Morrígan promises to summon the magicians of Ireland to cast spells on behalf of the Tuatha Dé, and to destroy Indech, the Fomorian king, taking from him "the blood of his heart and the kidneys of his valour". Later, we are told, she would bring two handfuls of his blood and deposit them in the same river (however, we are also told later in the text that Indech was killed by Ogma).

As battle is about to be joined, the Tuatha Dé leader, Lug, asks each what power they bring to the battle. The Morrígan's reply is difficult to interpret, but involves pursuing, destroying and subduing. When she comes to the battlefield she chants a poem, and immediately the battle breaks and the Fomorians are driven into the sea. After the battle she chants another poem celebrating the victory and prophesying the end of the world.

In another story she lures away the bull of a woman called Odras, who follows her to the otherworld via the cave of Cruachan. When she falls asleep, the Morrígan turns her into a pool of water.
Arthurian legend

There have been attempts by some modern authors of fiction to link the Arthurian character Morgan le Fay with the Morrígan. Morgan first appears in Geoffrey of Monmouth's Vita Merlini (The Life of Merlin) in the 12th century. However, while the creators of the literary character of Morgan may have been somewhat inspired by the much older tales of the goddess, the relationship ends there. Scholars such as Rosalind Clark hold that the names are unrelated, the Welsh "Morgan" (Wales being the source of Arthurian legend) being derived from root words associated with the sea, while the Irish "Morrígan" has its roots either in a word for "terror" or a word for "greatness".

Nature and functions

The Morrígan is often considered a triple goddess, but her supposed triple nature is ambiguous and inconsistent. Sometimes she appears as one of three sisters, the daughters of Ernmas: the Morrígan, the Badb and Macha. Sometimes the trinity consists of the Badb, Macha and Nemain, collectively known as the Morrígan, or in the plural as the Morrígna. Occasionally Fea or Anu also appear in various combinations. However the Morrígan also frequently appears alone, and her name is sometimes used interchangeably with the Badb, with no third "aspect" mentioned.

The Morrígan is usually interpreted as a "war goddess": W. M. Hennessey's "The Ancient Irish Goddess of War," written in 1870, was influential in establishing this interpretation. Her role often involves premonitions of a particular warrior's violent death, suggesting a link with the Banshee of later folklore. This connection is further noted by Patricia Lysaght: "In certain areas of Ireland this supernatural being is, in addition to the name banshee, also called the badhb".

It has also been suggested that she was closely tied to Irish männerbund groups (described as "bands of youthful warrior-hunters, living on the borders of civilized society and indulging in lawless activities for a time before inheriting property and taking their places as members of settled, landed communities") and that these groups may have been in some way dedicated to her. If true, her worship may have resembled that of Perchta groups in Germanic areas.

However, Máire Herbert has argued that "war per se is not a primary aspect of the role of the goddess", and that her association with cattle suggests her role was connected to the earth, fertility and sovereignty; she suggests that her association with war is a result of a confusion between her and the Badb, who she argues was originally a separate figure. She can be interpreted as providing political or military aid, or protection to the king — acting as a goddess of sovereignty, not necessarily a war goddess.

There is a burnt mound site in County Tipperary known as Fulacht na Mór Ríoghna ("cooking pit of the Mórrígan"). The fulachta sites are found in wild areas, and usually associated with outsiders such as the Fianna and the above-mentioned männerbund groups, as well as with the hunting of deer. The cooking connection also suggests to some a connection with the three mythical hags who cook the meal of dogflesh that brings the hero Cúchulainn to his doom. The Dá Chich na Morrigna ("two breasts of the Mórrígan"), a pair of hills in County Meath, suggest to some a role as a tutelary goddess, comparable to Danu or Anu, who has her own hills in County Kerry. Other goddesses known to have similar hills are Áine and Grian of County Limerick who, in addition to a tutelary function, also have solar attributes.

Pisacha: A Hindu Demon, (Ghoul)

In Hindu folklore, the pisacha (literally, "eater of raw flesh") is a vampiric spirit often associated with the vetala and the rakshasa but of a lower order than both of these creatures. The name pisacha is occasionally used in a way that includes all the ghosts, goblins and vampires that haunt cemeteries and ruins in India.


Their name appears in the Atharva Veda. The Kashmir tradition holds that they lived in central Asia.


Pisachas are the lowest form of the demons and are considered cruel, barbaric, and eaters of raw flesh. Pisachas are said to be hideous in appearance and blood thirsty.


Pisachas haunt charnel grounds and cross-roads. They are blamed as the cause of many illnesses. But, if offered rice at a cross-road by one of his victims in a ceremony that is repeated for days, he might restore his health. The lowest form of marriage, by rape is associated with them.


According to Akhtar Muhi-ud-Din the Dard, the Naga and the Pisacha were three different names of the aboriginal inhabitants of Kashmir with repositories of a rich culture and language. They were called Nagas because of their religious beliefs at whose centre was their reverence of the serpent (the Naga). They were known as Pisachas for their meat-eating and Dards or Dravads because they belonged to the Dravidian stock and spoke a language which belongs to the Dardic group of languages.

The Burzahom excavations have conclusively shown that the civilization of the original inhabitants of Kashmir was as advanced and sophisticated as the Indus Valley civilization. The Katha-sarit-sagara, a famous 11th century CE collection of Indian legends, fairy tales and folk claims to be a mainly based on Gunadhya's Brhat-katha written in Paisachi dialect from the south of India.

Friday, June 24, 2011

Occult and Occultism- facts

The word occult comes from the Latin occultus (clandestine, hidden, secret), referring to the 'knowledge of the secret' or 'knowledge of the hidden' and often popularly meaning 'knowledge of the supernatural', as opposed to 'knowledge of the visible' or 'knowledge of the measurable', usually referred to as science. The modern term's meaning is often imprecisely translated and used as a term for 'secret knowledge' or 'hidden knowledge', in the sense of meaning 'knowledge meant only for certain people' or 'knowledge that must be kept hidden'. For most practicing occultists, however, it is simply the study of a deeper spiritual "reality" that cannot be understood using pure reason or physical sciences.


Occultism is the study of supposed occult or hidden wisdom. To the Occultist it is the study of Truth, or rather the deeper truth that exists beyond the surface: 'The Truth Is Always Hidden In Plain Sight'. It may be considered by some to be a 'grey' area, perhaps larger than any other in the realm of religion. It can deal with subjects ranging from talismans, magic(alternatively spelled and defined as magick), sorcery, and voodoo, to ESP (Extra-sensory perception), astrology, numerology, lucid dreams, or even religions such as Hinduism and Buddhism.

The word "occult" is somewhat generic, in that most everything that isn't claimed by any of the major religions (and many things that are) is considered to be occult. Even Kabbalah has been considered an occult study, perhaps because of its popularity amongst magi and Thelemites. The 'Wise Men' in the bible who visited the Infant Jesus are said to have been Magi of the Kabbalah. It was later adopted by the Golden Dawn and brought out into the open by Aleister Crowley and his protégé Israel Regardie. Since that time many authors have added insight to the study of the Occult by drawing parallels between different disciplines.

Direct insight into or perception of the occult is said not to consist of access to physically measurable facts, but is arrived at through the mind or the spirit. The term can refer to mind|mental, psychological or spiritual training. It is important to note, however, that many occultists will also study science (perceiving science as a branch of Alchemy) to add validity to occult knowledge in a day and age where the mystical can easily be undermined as flights-of-fancy. An oft-cited means of gaining insight into the occult is the use of a focus. A focus may be a physical object, a ritualistic action (for example, meditation or chanting), or a medium in which one becomes wholly immersed. The previous examples are just a few examples of the vast and numerous avenues that can be explored.

The beliefs and practices of those who consider their activities "occult" or part of "the occult" in the more usual Western interpretation 'hidden knowledge' (ceremonial magicians, and so on) are generally far from being secret or hidden, being found very easily in print or on the Internet. This ready availability is historically recent and corresponds to a reduced interest in traditional religion and the promulgation by occultists of the perception of the occult as a broad term for a radical alternative to Christianity. As there are huge amounts of authors of the occult in the modern age, it is important for the student to question the validity of all books and to cross reference numerous times with other authors on the same subject. 'Beware False Prophets'. Most mass printed Occult knowledge is however, only for beginners. The sourcing of the more in-depth and advanced work can be a 'trial-of-spirit' in itself.
The occult and religious approach

Some religious denominations view the occult as being anything supernatural which is not done by the power of their faith, but by the power of an opposing and therefore malevolent entity. The religions that dictate a malevolent entity exists often view that rituals outside their standard worship may be potentially harmful or blasphemous, although much depends on the outlook of the faith.

For example, in Judaism, special spiritual studies such as Kabbalah were allowed for certain individuals (such as rabbis and their chosen students). These studies do not conform to mainstream Jewish ritual; charms and protections were often crafted as wards against evil, but it is questionable if talismans are still crafted in any branch of Judaism. Also, some forms of Islam allow spirits to be commanded in the name of Allah to do righteous works and assist steadfast Muslims. Furthermore, there are mystical branches of Christianity that practice divination, blessings, or appealing to angels for certain intervention, which they view as perfectly righteous, often supportable by gospel (for instance, claiming that the old commandment against diviniation was superseded by Christ's birth, and noting that the Magi used astrology to locate Bethlehem). Rosicrucianism, one of the most celebrated of Christianity's mystical offshoots, has lent aspects of its philosophy to most Christian-based occultism since the 17th century.

The Wendigo Myth




The Wendigo (also Windigo, Wiindigoo, and numerous other variants, since the word appears in many different Native American languages and dialects) is a spirit in Anishinaabe mythology. It has also become a stock horror character much like the vampire or werewolf, although these fictional depictions often do not bear much resemblance to the original mythology.

The Wendigo is a terrifying beast. But because they are so swift, it is extremely difficult to get a good look at the monster. Most are tall, have long limbs, and are extremely thin (because they are always hungry). Most have no hair at all, but those that dwell in extremely cold climates can sometimes be found with snow-white, gore-stained fur or matted, bloody hair. Its maw is filled with sharp yellowed fangs, and its hands and feet end in razorlike talons. The Wendigo’s twisted lips are flecked with blood, and their long tongues are a disgusting dark blue. Its eyes are one of its most frightening aspects, which range in color from glowing red to bright yellow.

The lore on this beast is enormously diverse, all of which emphasize its size. The Wendigo is so big that the human mind is unable to fully comprehend it, and the beast’s sheer size is enough to make the human heart stop. The Wendigo is a hideous, abhorrent beast. Its gigantic maw is filled with needlelike teeth, made all the more disturbing by its lack of lips (some say that the creature’s hunger is so great that it devoured its own lips!)

Although vaguely human in appearance, it is nonetheless what most would call terribly deformed. Its enormous eyes are yellow and protuberant like an owl’s (although some say that the eyes are pushed deep into the sockets, and all that one can see is the terrible yellow glow). They are far larger than human eyes, and are said to roll about in blood. It has massive, pawlike hands that end in talons that are a foot long, while the beast’s feet are said to be three foot in length and have but a single toe, tipped with a daggerlike nail. These the Wendigo uses to slash and tear at its victims. Some legends say that the Wendigo may be missing toes, due perhaps to frostbite.

The Wendigo is a purely anthropophagous beast, hungering for human flesh. It will go to any lengths to procure this food, no matter the risk or possibility of injury. The Wendigo craves human flesh and is constantly starving for it (indicated by the beast’s lean, wiry frame). The Wendigo is known to have its preferences: the sweet fat of children, the soft skin of women, the course muscles of men (especially warriors and hunters), or the brittle bones of the elderly. In preparation for long winters (when few travelers are out and about), the Wendigo will stash away large pots filled to the rim with human remains in the highest tree branches. On rare occasions, it will take humans alive and hide them away in its lair, allowing the beast to feed whenever it wants. The Wendigo is more intelligent than many humans, and thus understands the value of storing and saving its food. However, it will only resort to this when food is scarce and it becomes desperate.

Since the Wendigo constantly hungers for human flesh, it wreaks destruction in its pursuit of its chosen prey. It crashes through the forests, all the while uprooting trees, causing game animals to stampede, and causing whirlwinds. The monster is often thought to be the cause of ice storms, tornadoes, and violent winds. All of these weather-related phenomena are believed to signal the Wendigo’s presence.

When the Wendigo hunts, it stalks the victim for long periods. The chosen victim only has a dreadful feeling of being followed. However, the Wendigo has a sadistic streak. It prefers to terrify its victims before moving in for the kill. When it has had enough of stalking the victim, it lets out a growl or a shriek, which resonates through the forest and terrifies the beast’s prey. They panic, firing weapons haphazardly into the brush as the dense forest closes in on them. Eventually, the intended victim succumbs to insanity, running wildly into the forest with abandon. In such a state, they are easy prey for the Wendigo.

The Wendigo has been known to enter cabins and other dwelling, unlocking them from the outside and slaughtering the inhabitants, then proceeding to convert the cabin into its own lair. The Wendigo tends to hibernate for long periods, ranging in length from a few months to years at a time. Once they awaken, they go into a feeding frenzy, and after having eaten enough humans, it retreats to its lair and falls back into hibernation once again.

The Wendigo inhabits the forests of the Great Lakes and Canada. The dreaded Wendigo King lives near the Windigo River in Quebec. Kenora, Ontario is thought to be the “Wendigo Capital of the World” because so many sightings and incidents have taken place there, and it attracted Wendigoes originally because it used to be tribal grounds, with many Native American settlements scattered throughout the area. Most caves, gullies, and canyons in central Canada will provide shelter for the Wendigo.

A Wendigo is rumored to live in the Cave of the Wendigo, near Mameigwass Lake in northern Ontario. Any other area named after the Wendigo, such as Windigo River and Windigo Lake in Ontario, is bound to be inhabited by this monster as well.

The Wendigo’s territory is vast, stretching from the Canadian Rockies and the Arctic Circle in the north, to the Great Lakes regions and the Dakotas. It reigns supreme across the whole of Canada.

The Wendigo is a supernatural entity of enormous power, the embodiment of insatiable hunger, gluttony, unbridled evil, and the savage predator. Befitting its bestial nature, the Wendigo possesses supernatural strength, speed, endurance, and senses. The beast is able to rip a human apart with little effort, and the Wendigo moves so quickly that it cannot be seen by the human eye. Any wounds that are inflicted on the Wendigo’s body are healed very quickly, although wounds caused by silver tend to heal very slowly. It is invulnerable to most conventional weapons, excluding arms incorporating pure silver. The Wendigo thrives in even the harshest climates, immune to extremes of cold.

The Wendigo’s senses of sight, smell, and hearing are greatly enhanced, comparable to those of many predatory animals. The Wendigo can see clearly in total darkness, and it may have some kind of infrared vision, enabling it to see its prey by detecting its bodily heat emanations. Once the Wendigo has its prey’s scent, it is able to follow it swiftly and precisely, no matter how far away the victim may be. It’s hearing is so keen that it can hear the pounding of its fear-filled victim’s heart, which causes the beast’s own heart to pound with joy and anticipation.

Besides sheer strength and animalistic ferocity, the Wendigo is armed with formidable array of weaponry: its dreaded claws and fangs. The beast’s claws have been described as icicles, reflecting its utter dominion over its freezing territory. These talons are designed for ripping through flesh with the slightest touch, and one swipe from the Wendigo’s powerful claws can disembowel or decapitate a human. The beast’s mouth is filled with long, needle-sharp fangs, made for slicing through flesh and sinew, as well as for breaking bones. The Wendigo’s fangs can easily puncture a human skull. Far from being a stupid beast, the Wendigo has a man’s intelligence and cunning, as well as the predatory instincts of an animal. It is mystically attuned to every single tree, bush, rock, hill, or cave within its territory (which can be considerably vast). The Wendigo uses this advantage to stalk its victims for hours on end, never being seen or heard unless the monster chooses to reveal itself by means of a growl or a shriek. There is no way to hide from the Wendigo, and it will not stop hunting until the victim’s broken, mutilated body lies at its clawed feet.

The Wendigo excels in stealth, and it is said that the Wendigo moves on the wind and breezes in utter silence. It can fill the air with an eerie, haunting siren by forcing the air through its blood-flecked lips. The Wendigo is able to mimic human voices, which are most often cries for help. The beast’s roar is utterly terrifying, and the fear it inspires cuts to the bone. When the freezing winds rise, it is said that the Wendigo’s howls can be distinguished from the moan of the wind, letting people nearby know that a monster lurks in their midst. For its prey, these warnings occur far too late to make any appreciable difference.

Among the Wendigo’s host of supernatural abilities, the Wendigo Fever is perhaps the most feared. It is a terrible curse, overtaking the mind and body of the unfortunate victim. The first symptom of the curse is a strange scent, detectable only to the intended victim. After absorbing this disturbing odor, the victim experiences a long night of weeping and horrifying nightmares. Upon awakening, the victim experiences a burning pain in the legs and feet, which becomes so intense that the victim runs into the forest, shrieking like a maniac, and discarding clothing and shoes all the while. Most of the curse’s victims never return, although those who do return are irrevocably insane from their experiences of the curse and the Wendigo itself. It is thought that most of the curse’s victims are devoured by the Wendigo.

The Wendigo, although a dire threat to mankind, shares a close kinship with the forest’s wildlife, mainly predatory animals (such as the wolf, bear, raven, or eagle). The beast willingly shares its kills with these companions, and these animals have been known to travel with the Wendigo.

As the Wendigo grows older, its powers over nature increase exponentially. The beast becomes a shaman, extremely adept in the dark arts. With this power, the Wendigo can manipulate the weather, creating storms of terrifying strength, and the beast can summon the midnight darkness hours before sunset. The Wendigo may summon dangerous beasts from the deepest, darkest reaches of the forest and command them to attack its enemies, traverse enormous distances in the blink of an eye, and heal any wounds instantaneously (although injuries inflicted by silver may take longer to heal).

Despite the beast’s immeasurable amount of power, there are ways to protect oneself from the Wendigo. If one is hunting this creature, a fire must be kept burning at all times. This will deter the Wendigo from attacking, but only for so long. If burned, the wounds will quickly heal and will only make the beast angry.

Any means of mystical protection should be employed (amulets, protective spells, fetishes, and charms), as these things hold power over the Wendigo. Headphones or earplugs must be used to block out the beast’s maddening shrieks. However, one’s surest defense and greatest chance of survival during the Wendigo’s attack is a firearm loaded with silver bullets, and a silvered blade (such as a sword or a knife).

The Wendigo cannot be hurt or killed by conventional methods or weapons, including blades or firearms. However, silver is lethal to the Wendigo. Silver bullets or a pure silver blade (or silvered steel) can cause the Wendigo great pain and can even kill the beast.

In order to permanently destroy the Wendigo, one must first find the beast. The Great Lakes region and the forests of Canada are prime Wendigo territory. Beware, for the hunter may soon become the hunted. After finding and incapacitating the beast (no easy task, be assured), a silver stake must be driven through the Wendigo’s heart of ice, therefore shattering it. The shards of the Wendigo’s heart must be securely locked in a silver box and buried in consecrated ground (such as a churchyard or a cemetery).

The Wendigo’s body must then be dismembered with a silver-plated axe, and each piece of the body must be salted and burned to ashes (which must then be scattered to the four winds), or each piece must be hidden in some remote, inaccessible location (i.e. the bottom of a lake, a chasm, the sea floor, or a well). Failure to follow these procedures exactly will inevitably result in the Wendigo’s resurrection, followed by its bloody vengeance. It will hunt down its killer, relishing and anticipating the taste of the hunter’s blood in every single moment. Rest assured, the death that follows will be both slow and painful. The Wendigo will take great pleasure in every single bit of agony it inflicts on its killer before finishing the job and devouring the remains. Beware, as according to some legends, the Wendigo is indestructible.

The first accounts of the Wendigo myth by explorers and missionaries date back to the 17th century. They describe it rather generically as a werewolf, devil, or cannibal.

The Wendigo was usually presumed to have once been human. Different origins of the Wendigo are described in variations of the myth. A hunter may become the Wendigo when encountering it in the forest at night, or when becoming possessed by its spirit in a dream. When the cannibalistic element of the myth is stressed, it is assumed that anyone who eats corpses in a famine becomes a Wendigo as a result. The only way to destroy a Wendigo is to melt its heart of ice. In recent times, it has been identified with Sasquatch or Bigfoot by cryptozoologists, but there is little evidence in the indigenous folklore for it being a similar creature.

Perhaps this myth was used as a deterrent and cautionary tale among northern tribes whose winters were long and bitter and whose hunting parties often were trapped in storms with no recourse but to consume members of their own party. It could be indicative of starvation that the Wendigo is said to consume moss and other unpalatable food when human flesh is unavailable. Its physical deformities are suggestive of starvation and frostbite, so the Wendigo may be a myth based on a personification of the hardships of winter and the taboo of cannibalism.

Actual Wendigo murder trials took place in Canada around the beginning of the 20th century. The anthropologist Morton Teicher has described the alleged clinical condition of believing oneself to be a Wendigo, which he calls Windigo Psychosis (note the spelling in this context: Windigo, rather than Wendigo).

In some stories a Wendigo will follow a lone wanderer for a long time. When the  prey  becomes suspicious and turns around the Wendigo always manages to get out of sight by hiding behind a tree. After a while the followed person starts to become hysterical and runs until he makes an error. The Wendigo then strikes. If someone actually survives a Wendigo attack they get the Wendigo-fever: after a night of nightmares and pain in their legs, Wendigo-fevered people strip themselves naked and run into the forest screaming.

In Cree mythology, the Windigo was a man-eating monster that was killed by the trickster hero Wesakechak and an ermine which he persuaded to help him.
Windigo Psychosis

Windigo Psychosis is the medical term given to those people presumed "windigo" (cannibalistic). The term applies to the Algonquin Ojibway, as well as Cree (Witigo). It is hard to pin down any real biological causes, as hunger seems to be the only one. Rather it is more likely that windigo psychosis was a cultural disease. The most commonly known cure for windigo psychosis is bear fat or bear grease.