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“Breath of Bones”: What Do Ghosts Want?

“Breath of Bones”: What Do Ghosts Want?

Nearly everyone, at some point, has had to face apparitions, ghosts, poltergeists, or other so-called “paranormal” phenomena. Mass culture, trading on the sense of the Stranger— born of ghosts and fraying the nerves — has multiplied these images and produced a romantic picture that is, unfortunately, remote from reality.

According to common notions, all apparitions without exception are, in fact, Elementers, “stuck” between incarnations, held in our world by powerful attachments and seeking release or “repayment of debts.”

Careful analysis shows this is true only for a negligible fraction of “ghosts.” The overwhelming majority has almost nothing to do with the personality of the deceased. It is merely “imprints” of his Power, of his life. Such “imprints” are traditionally called “Breath of Bones,” “Khuš ha-Guf.”

In fact, the Breath of Bones is a decaying etheric body, perceived through a concurrence of certain psychic and physical circumstances.

In other words, most ghosts are not “wandering souls,” but remnants of the body, scattered by “etheric” winds. Just as a piece of clothing snagged on branches and whipped by the wind can mimic a living being, the remnants of the Body of life create the same impression.

Yet it would not occur to anyone to “save” clothing hanging in a tree. Still, cases of “magical salvation” of “ghosts” (and other interactions with them) have lately become widespread.

“Breath of Bones”: What Do Ghosts Want?

This is exactly why this post was written: I want to protect honest but naive seekers from needless expenditure of strength and pseudomagical efforts. If you truly want to save someone, look for those who actually need it, rather than busying yourself with decaying remnants — a grim image, but a natural one. The romantic image ascribed to Elementers is also far from reality, since most of them are not “unhappy victims,” but “unhappy predators.”

To distinguish what this particular ghost is — an Elementer, bearing the core of personality, or Khuš ha-Guf, bearing only its imprint — you need only check the level of Power at which interaction with it occurs.

Whatever keeps an Elementer from further disincarnation, it is always a vampiric entity. Deprived of a physical body, it is also deprived of the ability to generate energy, and therefore has an acute need for inflows of Life Force, which only other living beings can provide. Any interaction with an Elementer creates tension in the Power of life, accompanied — or not — by its outflow from the living being, depending on the balance of strength between the living and the disincarnate.

“Breath of Bones”: What Do Ghosts Want?

Khuš ha-Guf, by contrast, may look frightening and unpleasant, but if they display vampiric properties, they do so only to the extent that the living being itself tries to “pour” life into them. Any loss of strength in this case has exclusively psychological causes and comes from the very one who is “losing” strength. This is the danger I am warning against: you do not need to pour the Power of life into every place where it is lacking.

An encounter with an Elementer is always a struggle. An encounter with the Breath of Bones is the same as encountering any corpse — unpleasant, ritually unclean, but in itself not dangerous— unless, of course, you make mistakes.

“Breath of Bones”: What Do Ghosts Want?

12 responses to “Breath of Bones”: What Do Ghosts Want?
  1. Can we refer to elementals as vampires that come in dreams from the deceased, warning about danger (and often truthfully)? And why do the deceased always call to join them?

    • The space of dreams is an area of elements, but, nevertheless, the images of the dream are mostly projections of the psychocosmos.

  2. What are the features of elementals and Kush-Ha-Guf in relation to the Wild Hunt?

    • The Wild Hunt as a phenomenon is precisely aimed at eliminating elementals from the manifested world. The breath of bones is an element of this world; the Hunter does not gather corpses, he only drives away the revived dead. The Wild Hunt as a ritual can also lead to confrontations with elementals, although it is primarily aimed at overcoming oneself.

  3. If the body and, possibly, its parts can be a point of support holding back the process of disembodiment, how dangerous can organ transplantation (transplantation) be? This question is by no means trivial.

    • Well, not that it’s “dangerous,” but of course it cannot be indifferent – a deceased person, part of whom continues to live in another person, certainly cannot completely disembody and remains in the Elements (as, however, do those whose bodies are used in anatomy for training and in museums and institutes for study). How dangerous this is depends on the person themselves – some of them tolerate this “stagnation” relatively calmly, while others turn into a demonic creature.

  4. How does it stand with Blood on this matter? Regarding its transfusion, I mean.

  5. To what extent is the opinion true that spirits are tied to a place and cannot leave it? And if they can, then only by joining a body?

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