Communication with Other Worlds

Spirit Vision, Astral Projection, Skrying and Waking Dreams

Introduction

Articulating the conundrum of multidimensional dialogue and communicating with other-dimensional alien entities has preoccupied me since my earliest experiences with astral projection. Beginning in childhood, I was introduced to the concept of other realms of reality and the possibility of interacting with the denizens believed to inhabit them, through techniques known as Astral Projection and Waking Dreams.

These experiences quickly raised a fundamental question for me: if we are unable to achieve effective communication with various life forms on our own planet, within our own species and dimension, how can we even begin to consider communicating with entities from other worlds? Unless there is a universal form of communication that transcends species and dimensions?

This dilemma of communicating with non-mammalian, self-aware entities begins with a practical question: where do you start? For instance, if you sought to communicate with an insect or a fungus, which aspects of its biology, thought processes, and behaviour would you focus on? Gaining access to diverse otherworldly realms can be challenging enough, but that is only the beginning. With this in mind, we have to ask, how much more difficult is it to interact and communicate coherently with entities not even residing in our realm of reality?

Outlined below is a concept of “Alien Transmission” as a model for understanding such experiences as astral projection, scrying, lucid dreaming, tattwa vision, and communication with non-physical worlds. My opinion is that visionary experiences are not merely subjective psychological projections or symbolic products of the unconscious, but encounters with autonomous, objective realities and intelligences that exist independently of the perceiver. Rather than being invented by the qmind, these visions are “caught” as transmissions, translated from a non-human language of vibration, colour, pressure, silence, image, and presence into forms the human mind can perceive.

The theory introduces Dream Linguistics as a framework for interpreting these transmissions. Grounded in the theory of correspondences found in Qabalistic systems, Dream Linguistics proposes that inter-dimensional communication is received through the daemon, understood as an autonomous intermediary or translator, and rendered through artistic, symbolic, and mathematical forms. In contrast to Jungian models of archetypes and the collective unconscious, which explain visionary autonomy as an internal psychic process, this theory adopts an ontological pluralism in which multiple planes of existence and multiple agencies are considered real and external. Nature spirits, guides, elementals, ghosts, and other entities are treated as independent beings rather than psychological constructs.

Drawing on ceremonial magick, shamanism, and spirit diplomacy, this paper positions the practitioner as a traveller navigating foreign metaphysical territories that require negotiation, discernment, and respect. It further develops this model through the integration of gematria and Tarot as precision tools for translation and verification. Gematria provides a numerical grammar that anchors symbolic interpretation in mathematical correspondence, while Tarot functions as a visual and symbolic lexicon, a portable dictionary of archetypal and energetic relationships. Together, Dream Linguistics, gematria, and Tarot form a triadic system for decoding non-physical reality.

Ultimately, what follows proposes that consciousness operates through a unified symbolic code in which numbers, images, dreams, and visions are different expressions of the same transmission. Trusting one’s daemon becomes an act of trusting one’s own capacity to receive and translate these signals faithfully. The work concludes that self-empowerment lies not in creating reality, but in learning to decode the deeper structures of the worlds already present beyond ordinary perception. 

Do we, through the practice of astral projection, skrying, etc., become aware of worlds either within or outside of ourselves?
Yes, I believe we do.
These worlds, it appears, as we interact with them, exhibit signs of having a life of their own and their inhabitants appear to function independently of ourselves. Meaning, not just being projections of the user’s own mind. This is a quality frequently ascribed to the concept of our daemon.
With this in mind, and from personal experience, my opinion is that the vision isn’t necessarily invented. It may be better described as being caught. We should also ask if a melody is composed or dictated. The being in the tattwa symbol or scrying mirror may not be projected. Instead, it is translated from a language of pure presence into two, three, or possibly more-dimensional images, sounds, or words.

Dream Linguistics

Dream Linguistics is a language born from synthesis. It is a system I incorporate to rationalise and coagulate the diverse information and symbolic language we receive through diverse-dimensional communications.
Founded on the theory of correspondences, as illustrated in the QBL, it encourages us to perceive and translate phenomena and experiences through a window of kaleidoscopic vision and mathematics. Mathematics is a more universal and less ambiguous language.
Translation always loses something and can be coloured by the translator’s own life experiences, but it also reveals something. The original transmission is of alien origin. It is not a human language. Its characters can be pheromones, colour, pressure, silence, or a pattern that weaves through multiple dimensions. All of which are spectrums of vibration. Dream Linguistics, through the medium of art, is the best imperfect rendering.
This model in no way references Jung, except as a backdrop to illustrate its meaning.
So the question is no longer “What did you create?” but “How clear was the signal and how faithful is your rendering?”

The most popular approach to explain this phenomenon has been to explore the middle ground offered by Jungian psychology, specifically archetypes and the collective unconscious. This model endeavours to explain why figures in dreams or visions can appear to act independently. However, this model ignores the possibility of these experiences originating from outside of ourselves. Jung’s theories are focused upon the functions of our receiver, i.e., our brain, and not transmissions originating from outside of ourselves.

Experiences, perceived through astral projection and lucid dreaming, are translated through our daemon. Communication moves from astral interaction through art, as translation, through our daemon as receiver, so we develop self-trust. If the daemon translates transmissions and art illustrates them, then trusting oneself means trusting one’s own daemon, one’s own translation process, one’s own possibly imperfect, but authentic reception.

The World as Objective Non-Physical Reality

This point of view argues that there are real, distinct planes of existence, etheric, astral, mental, etc.
These diverse inhabitants, such as nature spirits, elementals, ghosts, astral parasites, and guides, have their own agena, lives, goals, and histories. Just like your daemon. However, they do not necessarily care about your psychological integration.

The Danger and Opportunity

When initially visiting these realms, it is only natural for you to behave like a visitor in a foreign country. You must learn its laws and etiquette. Interaction is a real interspecies or inter-dimensional diplomacy. Their autonomy is absolute and can be hostile, indifferent, or helpful.
To expand on these theories, we should do well to take a look at the oldest and most direct framework. Shamanism.
Here reality is populated by many kinds of entities, human, animal, plant, stone, land, weather and also spirit persons. These spirits have their own cultures, territories, and intentions.
How do these entities enter our world: Through our objective performance of Magickal Machines, or through thresholds, images seen in clouds, crossroads, caves, mirrors, altered states, trance, dreaming, or cracks in consensus reality as a result of trauma, ritual, and or psychedelics. The function of the Magician and the Shaman is to manage these crossings through negotiation or banishing.
Why do they seem independent?  Because they are. They do not arise from your psyche. However, that is not to say you might attract them, but you do not create them. As an example, a land spirit was there long before you were born.
The theory is a form of ontological pluralism, multiple worlds, multiple agencies, all real.

If you don’t create your own reality, you are condemned to live in someone else’s.

The Technology of the Crossroads: Guides, Guardians, and Gatekeepers

Outlined so far are some of the positive benefits and some of the dangers of the astral world: the autonomous spirits, the need for etiquette, and the risk of hostile entities. The most potent technology for navigating these landscapes is not a tool, but a relationship with the beings who have governed these thresholds since before the beginning of human spiritual practice: the psychopomp, the gatekeeper, and the daemon.

In the tradition of Haitian Vodou, no communication with any other spirit can occur without Legba’s permission. He is the guardian of the crossroads, the master of the Tree of Life between worlds, who can open or close pathways to the invisible world. Before entering a scrying vision, the practitioner does well to harmonise with a gatekeeper for a safe and true passage.

From the standpoint of Ancient Egyptian belief, once the gate is open and the traveller has crossed the threshold, a need for guidance is paramount. Here, Anubis offers his assistance. He is not only a guide for the dead but a protector for any traveller experiencing a vulnerable or traumatic transition. The guide’s presence is a defence against any hostile forces that may be met in the “foreign country” of the astral worlds. 

In the Egyptian tradition, Anubis also performs the Weighing of the Heart against the Feather of Ma’at, an act that serves as the ultimate test of a successful translation, one that is true, balanced, and faithful to the original signal.

But the most intimate technology, the intermediary that never leaves the traveller’s side, is the daemon. The autonomous inner voice of the  “other” that shares a common root with the self. The daemon is the primary engine of translation, the first “other” the practitioner must learn to negotiate with to develop the self-trust required for any authentic reception of an alien transmission. The appendix of this paper explores the daemon’s nature in depth,  its quasi-schizotypal parallels, its atomic relationship with the conscious self, and the warning against over-analysis.

These figures, Legba, Anubis, and the Daemon, represent the living masters of the threshold. To ignore them is to walk into a foreign country without a guide, a guard, or a translator. To relate to them is to adopt a technology that has protected and empowered travellers for millennia.

The entities at the crossroads, whether the daemon within or the gatekeepers Anubis and Papa Legba on the other side, are not the “someone else” who condemns you. They are the representatives of the “Other Worlds” you seek to experience. They do not speak in human languages, but in the language of what we call Dream Linguistics. The practitioner is the electron, the traveller, the one who moves. By learning to understand the language of these guardians, by respecting their autonomy and laws, you become a true citizen of the multiverse, not just a prisoner within personal consciousness. The ultimate goal of all other world visions is not to create reality, but to communicate and to read the map that has always been there, with these ancient figures as your most trusted cartographers.

The Unified Code: Dream Linguistics, Gematria, Tarot, and the Embodied Lexicon

What Dream Linguistics offers is a framework for translation: a way to receive the alien transmission from an astral plane, whether a scrying mirror or a land spirit, and render it into human terms. But a framework alone, however elegant, risks remaining poetic intuition without method, verification, or full-spectrum engagement. This is where the principles of Kabbalistic gematria, the symbolic architecture of Tarot, and the kinetic, acoustic, and ceremonial language of the body enter the mix, not as overlays, but as precision tools embedded within Dream Linguistics itself.

I. Gematria: The Numerical Anchor

Gematria, the practice of assigning numerical values to letters and seeking connections between words of equal value, transforms the act of translation from subjective rendering into a multidimensional decoding. The alien transmission arrives as a spectrum of frequencies: colour, pressure, pheromone, silence. Gematria adds mathematical theory to that spectrum. And number, as noted, is a more universal and less ambiguous language. By calculating the gematria value of a dream symbol, you gain a fixed point, a sum that cannot be argued with, and then explore other concepts sharing that value. This provides a rational bridge into the non-rational, giving precision to the encounter with the Mysterium.

II. Tarot: The Visual-Numerical Lexicon

Tarot contributes a complementary, visual-numerical dictionary. A Tarot card is not merely an image; it is a dynamic pictograph in the precise sense. Each card encodes astrological, elemental, numerical, and archetypal correspondences. The 22 Major Arcana align with the 22 letters of the Hebrew alphabet, directly linking Tarot to gematria and the QBL. The four suits correspond to the four classical elements. Tarot also functions as a scrying tool itself: a magickal machine where the cards become thresholds, allowing spirit entities to speak through a card or spread of cards.

III. The Embodied Lexicon: Dance, Clicking, Gesticulations, and Golden Dawn Signs

If the transmission is a “spectrum of vibration,” then limiting translation to visual art, numbers, and cards ignores the body’s own capacity to receive, shape, and reply to frequency. The following four embodied practices complete Dream Linguistics as a full-body, multi-sensory technology.

A. Dance and Expressive Movement

Movements we might initially dismiss as “dance” are, across cultures, sophisticated acts of translation. The whirling of the Sufi dervish is sama, listening through the spinning body. The orisha dances of Yoruba-derived traditions allow the dancer to be “mounted” by an autonomous spirit entity, each spirit possessing its own choreography. In Haitian Vodou, the dancer becomes the cheval (horse) of the lwa. These are not performances about the spirits; they are the physical form of the translation itself. Within Dream Linguistics, a spiralling vision is best rendered not as a painting but as a sustained turning motion. The question becomes: How faithfully did your body move to the received rhythm?

B. Clicking and Acoustic Gestures

Acoustic gestures, such as clicking the tongue, snapping fingers, tapping the chest, stamping a foot, are sharp pulses of vibration. There are some Africa cultures that use clicks in ritual to shift consciousness, snapping attention from consensus reality into the spirit world. A click bypasses the narrative mind and directly addresses the nervous system. In Dream Linguistics, clicking serves three functions: (1) Calibration, a specific sequence tunes your receiver before skrying; (2) Threshold announcement, a click announces your presence to an encountered spirit; (3) Emergency cut-off, a sharp, preconditioned snap or stamp breaks a hostile connection. This is a micro-lexicon of power, not necessarily requiring tools.

C. Hand and Body Gesticulations

Long before written language, purposeful hand and body movements formed a silent, universal lexicon. An open hand as a stop or blessing, a pointing finger directing energy, hands crossed over the chest as a sign of sincerity, these are not culturally arbitrary. In esoteric systems, mudras and Western magical gestures encode specific intentions. The Sign of the Enterer (arms forward, fingers extended) projects will; the Sign of Silence, (finger to the lips) seals and conceals. When a vision becomes chaotic, adopting a gesture focuses reception. Your daemon may even guide you to spontaneous personal gestures, unique to oneself, which become part of your private translation lexicon.

D. The Hermetic Order of the Golden Dawn Grade Signs

The most complete Western Magickal esoteric system that uses gesticulation as Grade Signs is The Hermetic Order of the Golden Dawn. These are deeply intertwined with the QBL and provide a ceremonial grammar.

• Sign of the Enterer: Projects your will, announces presence.
• Sign of Silence (of Harpocrates): Seals, conceals, protects mystery.
• Sign of the Portal: (Indicates crossing between worlds.

These Grade Signs, and many others for different grades, form a pre-established, sphere-specific vocabulary. You do not need to invent a language; you can learn a sign tied to a specific Sephirah on the Tree of Life and address a spirit of that sphere in its own “dialect.” Used as a second witness, a Grade Sign can confirm or stabilise a vision. However, your own spontaneous gestures remain equally valid as long as they are intentional and consistent.

IV. The Fourfold Engine

Dream Linguistics, gematria, Tarot, and the Embodied Lexicon now form a fourfold engine for translation:

• Dream Linguistics provides the philosophical framework.
• Gematria provides the numerical grammar.
• Tarot provides the visual-lexical interface.
• Embodied Lexicon provides the full-body syntax: rendering through movement, sound, and ceremonial gesture.

Together, they answer the opening question with precision. Do we become aware of worlds outside ourselves? Yes. Therefore, we are now in a position to map, translate, and respond to those worlds through number, image, and the entire range of human embodiment.

V. Why This Matters: Against the Jungian Reduction

This synthesis does not replace trust in your daemon, but, on the contrary, it gives your daemon a grammar, a lexicon, a map, and a full-body performance score. Where pure intuition might be swayed by mood, gematria offers a fixed sum. Where a vision blurs, Tarot can offer a second witness. Where silence fails, a click or a Golden Dawn sign cuts through. Every embodied practice reinforces the central alternative of Jungian internalism. Dance is dialogue with an external presence; a clicking ritual is navigation of an independent landscape; a Grade Sign is communication with an autonomous numen.

VI. Final Words

The question evolves from “How faithful was your rendering?” to “How completely, in number, image, movement, sound, and ceremonial gesture, did your whole being answer the transmission?”

And the answer, discovered through practice, is this: completely enough that the numbers rhyme, the cards articulate, the body dances, the clicks cut through silence, and the signs open portals. That is self-empowerment. That is the unified language of consciousness.

For a deeper exploration of the daemon, its nature, its risks, and its relationship to the conscious self, see the Appendix below.

Diagrams

 

 

 

 

 

 

Suggested Reading

Jaynes, Julian. (2000). The Origin of Consciousness in the Breakdown of the Bicameral Mind. Mariner Books.

King, Francis. (1979). Ritual Magic in England. Neville Spearman.

Lessing, Doris. (1979), Shikasta. Jonathan Cape. 

Linden, Mishlen. (1991). Typhonian Teratomas. Black Moon Publishing.

Watkins, Mary. (2000). Invisible Guests. Spring Publications.

Williamson, Roger. (2004). Lucifer Diaries. Metatron Books.

Suggested Movies

Arrival, 2016

Angel Heart, 1987

Appendix: On the Nature of the Daemon – Quasi-Schizotypal States, Bicameral Mind, and the Atomic Model of Relationship

Communication with the daemon has certain parallels with a schizophrenic state; as such, we use the term ‘quasi-schizotypal’ to describe the state of mind in question. The modern understanding of this condition traces its origins to the late 1500s, when it was known as self-talk. In her work Invisible Guests, Mary Watkins discusses the implications of self-talk, relating them to the theories outlined by Julian Jaynes in his monumental work on bicameral mind theory, The Origin of Consciousness in the Breakdown of the Bicameral Mind.

When interacting with the daemon, it is crucial to recognise that it is not merely a shadow or mirror image of our waking self. Instead, it should be understood as an entity in its own right, a twin, “an other”, that shares a common root with what we perceive as ourselves. Similar to our waking self, it is a being with its own desires, ambitions, focus, and existence.

The Relationship Between Our Conscious Self and Our Daemon

This relationship should be that of an electron with its nucleus.

• Attraction
  You and your daemon interact in a way similar to that of an electron interacting with its nucleus. You are bound together by an unbreakable relationship. Separation means ceasing to be part of a single system. This has close parallels with the Ancient Egyptian concept of the relationship between the Ka and the Ba.
• Repulsion
  The daemon never collapses into what you perceive as you. That distance, autonomy, mystery, and otherness create consciousness. The friction between what you know and what you can’t control sparks thought, intuition, conscience.
• Stable Orbit
  Too much attraction and the daemon is swallowed by your ego, or more likely, your ego by the daemon.
  Too much repulsion, and the daemon is torn away to become dissociated, haunted, and an enemy.
  When balanced, you perceive yourself as the heavy centre and your daemon is the fast periphery. Polarity influences without merging.

There is no fixed path; there is only a probability cloud. You’ll never know exactly where your daemon is or how it will respond. But over time, you can come to know its temperament and patterns.

Warning

If you become obsessed and try to over-analyse your daemon, you will force it into logical boxes and, in so doing, kill its living nature, so it becomes a dead object.

Relationship

You are not your daemon, but you are not fully you without it. A complete system held together by tension: repelling enough to stay distinct, attracting enough to stay whole. A relationship, not a union.

An Alternative View

We should also do well to consider the possibility that what we refer to as our daemon may not be a part of ourselves. It could be an external, parasitic alien force that perceives us as nothing more than slaves or drone tools functioning according to its commands, all for the furtherance of its own agenda.
This perspective raises theories of vampirism, a concept explored in length by Bram Stoker in his novels, Dracula and The Jewel of Seven Stars.