Psychoism, Occultism and the Astral (4)

SUBJECT I. Incubi and Succubi: A Psychoistic Analysis Of Conscious Sleep Paralysis

Part IV. Historical References to Incubi and Succubi

The phenomenon of conscious sleep paralysis, as a physiological event, is found in all cultures, ancient and modern. Naturally, the nature of the incubi and succubi differ greatly between cultures suggesting that the phenomenon is psychoistic and not an actual attack by independent entities existing in the Imago or Astral worlds.

First, historically, Christian exorcisms rituals, prayers, and Holy Water are effective with demons, but are ineffective to rid a person haunted by an incubus or succubus. This curiosity can be explained by simple psychological principles, such as cultural conditioning, unremembered episodic memories, excessive guilt and shame, and religious belief systems. We need not venture into explanations based upon the existence of ‘independent’ astral creatures appearing within the physical universe to understand interactions with incubi and succubi.

The mythologies of most cultures claim the existence of parahuman sexual predators, many analogous or similar to the incubus and succubus. In Arabic cultures, djinn are considered to be intelligent creatures created by God, some good and some bad, existing in another realm. The evil ones are considered responsible for sexual predation.

However, there are also a number of non-sexual variants which generally involve the demon pinning the person to the bed, strangling the victim, or suffocating the victim in some way.

Many of the medieval myths of the existence of incubi and succubi derive from Jewish mysticism and Kabbalah. For instance, the first succubus is Lilith, who is taught to have been Adam’s first wife. Lilith left Adam because she refused to be a submissive to Adam. She desired egalitarianism and independence. Secondary, to Adams inability to deal with Lilith, God was forced to create Eve. Lilith left the Garden of Eden and became a succubus after having sex with the archangel Samael.

One of the earliest mentions of an incubus comes from Mesopotamia on the Sumerians king’s list, c. 2400. Thereupon, Gilgamesh’s father, is considered to be a Lilu who disturbs and seduces women in their sleep. A similar demon, Lilitu, appears to men in their erotic dreams. Two other corresponding demons appear as well, Ardat lili, who visits men by night and begets ghostly children from them, and Irdu lili, who is known as a male counterpart to Ardat lili and visits women by night and begets from them. These demons were originally storm demons, but they eventually became regarded as night demons due to mistaken etymology.

The Southern African incubus demon is the Tokolosh. Chaste women place their beds upon bricks to deter the rather short fellows from attaining their sleeping forms.

In Swedish Folklore, there is the mara or mare, a spirit or goblin that rides on the chests of humans while they sleep, giving them nightmares. Belief in the mare goes back to the Norse Ynglinga saga from the 13th century, but the belief is probably even older.

In Assam, a north-eastern province of India it is mostly known as “pori” (meaning “angel”). According to the mythology, Pori comes to a man at night in his dreams. Gradually the victim’s health deteriorates and in some cases a tendency to commit suicide generates in him.

In Turkish culture, incubus is known as Karabasan. These beings are thought to be spirits or djinn. It can be seen or heard in the nightmare and a heavy weight is felt on the chest. Yet, people cannot wake up from that state. Some of the purported attractants are sleeping without adequately covering the body and eating in bed.

V. Conclusions

Without coexisting physical evidence so to substantiate a story of an incubus, succubus, or human perpetrator, one must presume that the experience, regardless of how real it appeared to the victim, is psychoistically generated. As far as the physical world is concerned, such attacks must be deemed delusional and hallucinatory experiences related to abnormalities of sleep architecture and learned conditioning.

However, the occurrence of a sleep-related, hallucinatory experiences, associated with internally consistent electrical activity of mentally-stable brains, does not establish the place of origin of such attack is physical. Such experience could be secondary to triggered recall of an actual traumatic, repressed memory fragment (most likely in a subdominant child ego state), fantasy, or an actual attack upon the kesdjan, astral, or dream body in the psychoistic ‘mirror world’ of the ‘dreamtime.’ Each of these possibilities would not produce physical signs.

In a later article, I will discuss more evidence for the existence of the dream or kesdjan body and how it exists in the dreamtime. For it is a fact, that our psychoistic identities exist in a virtual world and not the physical world (consistent with Kabbalah and other mystical systems). Moreover, each human mind exists in an aphysical realm which contains psychoistic creatures of uncertain origin.

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