Art Of Ritual Magic Ritual Patterns For Advanced Magical Rites

I am continuing the discussion of the system of ritual magic as practiced in the Order of the Gnostic Star, where a synthesis of Alexandrian Wicca and the Golden Dawn has produced an entirely new methodology for practicing ritual magic. This new methodology has produced techniques and ritual structures that go far beyond the limits of both systems. Keep in mind that this methodology didn't occur suddenly, but was the careful and tested product of over thirty years of occult practices and experiments.

From the writings of the "Disciple's Guide toRitual Magick" and the series "Mastering the Art of Ritual Magick", the basic or simple ritual working pattern has been described and extensively covered. I should note it here, as it occurs in the book, "Mastering the Art of Ritual Magick - Grimoire".

Simple Working Pattern

1. Circle consecration rite

2. Rose Ankh Vortex rite

3. Lunar Mystery rite

4. Assumption of the Grail Spirit (Godhead Assumption)

5. Western Underworld Gateway

6. Pyramid of Power rite (specific magical empowerment)

7. Closing the Western Gateway and Sealing all circle nodes

The above ritual working pattern is not part of the system of magic as found in the Grimoire of the Order of the Gnostic Star. This working pattern represents a prelude and a training device that will aid the student in being able to understand and perform the rituals as found in the Order of the Gnostic Star. You will notice that the assumption of the godhead occurs as part of the Lunar Mystery and is performed before the actual magical working, which is done as the climax to the other performed rituals. I believe that this represents a natural progression of ritual workings - where the vortex is set, the godhead is assumed before the actual magical power is generated, imprinted and sent out. Because this working is performed within a vortex, the release of power may be delayed until all of the ritual workings that make a working set (if they exist) can be assembled together and performed before being unleashed, which may be many days or even months later.

Complex Ritual Working Patterns

This brings us to the heart of this discussion. What were the ritual workings and methodologies that I created from the special synthesis of Wicca and the Golden Dawn systems of magic? I will confine my discussion to the first four Elemental degrees of the Order, since more complex workings would require a great deal of explanation and the developing of a sensible context. I think that we have already established the context for the first four degrees of the Order, and these workings are quite complex when compared to what one is capable of doing with the lore of the Golden Dawn or Alexandrian Wicca.

The first four degrees have associated magical lore and techniques that must be mastered (and proven to one's peer group) before one is able to advance to the next degree. The first four degrees have the following magical ritual workings that are a part of the lore of the Order:

1. First Degree - Elemental Magic (using the Enochian Godname Pair and Calls)

2. Second Degree - Talismanic Elemental Magic (using the Enochian Seniors/Kings)

3. Third Degree - Theurgy - Magical Evocation (Archangel Angel/ Demigod Invocations)

4. Fourth Degree - Lesser Archeomancy. (Full Angelic Theurgy and manteia - prophetic power. The word archeology is derived from the Greek words archai and logos, which means the study of antiquity or ancient remains, where archai is synonymous with archaic. Archeomancy could also be divination by the use of old statues, but I have chosen this specific meaning for the term - Divination or magic via the source or principal.

Lesser archeomancy is where the theurgic operation is performed within the context of the ten Sephiroth of the Tree of Life and one of the four Qabbalistic Worlds. The Qabbalistic World is invoked through a Pyramid of Power ritual, attuned to specific qualities of that world. The Sephirah is invoked through the artifice of the Eneagram talisman, erected in the center of the circle and overlaid with an invoking vortex. An underworld gateway is used to open one up to the specific inner plane domains defined by the combination of Qabbalistic World and Sephirah, which also happens to be one of the thirty-six decans (ten degree segment) of the Zodiac, and their associated Ruler, the Angel of the Decan. The Angelic Ruler of the Decan also controls the associated quinarians (five degree segments), which in this case would be ruled by the 72 Angels of the Ha-Shemhemphorash, and their demonic counterparts, the 72 demons of the Goetia.

Lesser archeomancy is used to perform inner plane workings as well angelic and demonic evocations.

Other structures -

Cross roads - devices or pylons drawn together crossing the center of the circle (Watchtowers or Angles). This ritual structure establishes a vortex domain, so it is similar to a gateway. Often an implied or realized godhead resides at the place where the cross roads cross.

Hexagramic Gate - Double gateway - both West and East, representing the full cycle of initiation as the Hero's Journey. Used for initiations and pathworking.

Enagramic Gate - Triple Gateway - West, North and South - representing the powers of creation and death that act as powerful transformation agents in the underworld domain.

Septagonic Vortex - Pylons set to the 4 Watchtowers, drawn together to form a magic cube. Over this is established an invoking vortex. A Western gateway is erected on the cube and invoking vortex, forming an inner trigon. Then all seven points of the magic circle (4 WTs and 3 nodes of the Western Gateway) are drawn together to form the septagonic vortex. This is an elaborate invoking vortex that can used as a simplified system of Theurgy.

Step Pyramid - four interlocking pyramids, one on top of the other, are erected to establish a highly charged and empowered inner domain, especially when a gateway is established at the apex. This ritual structure is used to stack all four of the Qabbalistic Worlds, beginning with Assiah and ending with Atziluth, to establish the greater Qabbalistic domain of the Absolute. I use this ritual structure as the base for the Bornless Rite, which is performed within the inner gateway of this rite.

This concludes my discussion of ritual structures as they are used in the Order, to empower and facilitate advanced magical ritual workings.

Frater Barrabbas Tiresius

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Witchs Familiar

So what is Witchs Familiar all about? Mr. Raven Grimassi wrote the following for our website to answer that question. Enjoy. "The Witchs Familiar focuses on the definition of a Familiar, its historical background, how to obtain a Familiar, what Familiar spirits can accomplish to aid the Witch, how to work with a Familiar, and how to release one when the time comes to part company. For the beginner this book will provide everything that is required in order to understand Familiar spirits and how to safely work with them. For the seasoned Witch this book will contain expansive and innovative techniques to further enhance their current practices. Included in the book is a magical system for creating and using mystical seals that are designed to aid the Witch in evoking and working with Familiar spirits. This system presents seals and material that has never been published before, and is based upon Pagan elements instead of the Hebrew and Kabalistic seals that commonly appear in most currently available Grimoires and spell books. The Witchs Familiar is the first thorough, serious, and in-depth work on the subject to be produced for modern Witches and Pagans. It deals not only with how to obtain a Familiar and how to work with one, but also provides the reader with cautions and remedies concerning any problems that may occur in this magical partnership." AUTHOR: Grimassi LEVEL: Beginner

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Pow Wow Tradition Of Witchcraft

Pow-Wow Tradition: (from the Algonquin word "pauwau", which means literally "vision seeker") Its principles encompass shamanic like rituals of healing through visions and the application of traditional medicines, which are often accompanied by prayers, incantations, songs, and dances. The word pauwau (pow-wow) was came to be used for Native American ceremonies and councils because of the important role played by the pauwau in both. The Pow Wow Tradition places great significance on the vision seeker as the nexus of group (coven) activites and rituals. Though some claim that the Pow-Wow Tradition is German in origin, it is more of an amalgamation of local Native American traditions with those traditions of the German/Dutch immigrants of pagan heritage who settled in the Pennsylvania region of the United States.

Books in PDF format to read:Allen Greenfield - A True History Of Witchcraft

Bylaws - Unicorn Tradition Of Wicca

Alexander Roberts - A Treatise Of Witchcraft

Reference: pagan-wiccan.blogspot.com

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The Changing Face Of Magic Thinking Big Thoughts

"The Llewellyn Journal: 'When we make magic, magic makes us"."

All of us are shaped by many factors: genetic heritage, family structure, our generation, the culture in which we are raised, and how that culture views gender. As we move through the years our experiences also go into making us who we are. Magic gives us tools to cope with the challenges life presents. For example, many of us learned to ground and center as our first magical lesson, establishing a mental, emotional, and energetic foundation from which to act. Some magical techniques address our human needs-attracting love, caring for a family, and engaging in meaningful work. The western magical tradition calls this kind of magic thaumaturgy, or low magic. I've heard this described dismissively, "That's just thaumaturgy!" Donald Michael Kraig points out that the term "low" describes magic developed in the lowlands, in farming communities where healing ailments and managing a bit of prosperity are vitally important. Thaumaturgy is contrasted with theurgy, magic involving the gods or divine powers. Theurgy is also called high magic, which Kraig notes developed in the cities, literally higher than the countryside...read more>>>...

Source: esoteric-soup.blogspot.com

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Importance Of The Lbrp To Ritual Magicians

"One more...Its been suggested by Nick Farrel that the LBRP is overused and the LIRP is preferred. he says, essentially that the LBRP cleans too well and defeats the purpose of any personal work you do. I feel the LBRP seals in the work. Thoughts?" asked by DeusLux

I got this question just today. The questioner had sent an earlier question that was frankly out of my league, since it was a very technical question about Enochian Magick, which is not a subject that I consider myself an expert. I have sent off that first question to a couple of experts, so we'll see if they respond, otherwise I will have to demure on that question.

Anyway, the question is about the use of the LBRP, or the Lesser Banishing Ritual of the Pentagram. First off, I don't even use this ritual, or its companion, the LIRP (Lesser Invoking Ritual of the Pentagram), and haven't for a few decades. Why is that? Because as a witch, I incorporate a magick circle into every magickal working that I do within a temple. If I consecrate, set and charge a magick circle with the four wards covering the four cardinal directions, that would seem to do pretty much the same thing that the combination of the LBRP and LIRP would do. Not only that, but in some of the circle consecration rites that I use, the circle also gets squared, and the wards are always set with invoking pentagrams of the four elements. Typically, when a ritual working is completed, then the results of the working are banished by doing what is basically a reverse circle setting, particularly drawing banishing element pentagrams to the four wards. So that pretty much covers why I don't use the LBRP or LIRP. They are redundant and it might also undo what the circle consecration rite is supposed to do.

Then there is the matter of managing a vortex energy structure, which is used extensively and often in nearly all of my workings. A vortex can't be banished, only overlaid, so the LBRP is essentially completely useless when a vortex is deployed. A vortex is erected or unsealed when it needs to be used, and then sealed when it is no longer needed - no banishing is ever performed.

Remember that a ritual magician performs magick using the methodology of immersion. A magick circle is integral to establishing an enclosed focus where the power is raised and spirits are invoked. There is no barrier between the ritual magician and whatever is generated or invoked in a ritual working. How the ritual magician insulates herself from any backlash, contagion or a bleeding link is that she has assumed her personal godhead as part of the preparation of the working. As a representative of the Godhead, she is completely protected, since the powers or linkages would have to travel far up the levels of conscious being to affect her. It is more likely that such energies or occurrences will just find a common ground and harmlessly dissipate rather than harm the magician. The godhead assumption also insulates the ritual magician from all spiritual invocations, whether theurgic or evocative.

A Golden Dawn magician does not work within a magick circle unless a goetic evocation is going to be performed, otherwise, either a temple space or even one's living space will suffice for the kind of work that such a magician would wrought. So the LBRP and the LIRP become quite important in such a working where there is no magick circle or any kind of circle consecration rite is performed. The LBRP is performed to clear the area of any unwanted energies or spirits, and the LIRP establishes a connection to the spiritual domain, allowing other magickal rites to be performed. You can find my articles on both the Golden Dawn and the techniques that I use in earlier articles on this blog. Just look at the index keywords to the left of the blog entry text.

David Griffin, in his wonderful book "The Ritual Magic Manual: A Complete Course in Practical Magic," (1999 Golden Dawn Publishing) does indeed assume that the LBRP will erase everything, so he assiduously wraps up all his tools, sigils and talismans before performing it. He also does use the LIRP pretty much as I have described it. I would recommend his perspective if you choose to use the Golden Dawn system instead of a more Wiccan or Neopagan based system, such as what I use. David has shown himself to be a rigorous and consummate magickal practitioner.

Hope that answers your question?

Frater Barrabbas

Ask me about ritual magick

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Making An Indoor Cauldron Fire

Here's a formula my coven uses for indoor cauldron fires: half Epsom salts and half rubbing alcohol (HALF BY VOLUME, NOT BY WEIGHT!) You can get 70% isopropyl to burn, and it doesn't burn as hot as 90% isopropyl. Heat is a very important consideration while indoors, for both safety and comfort reasons. The fire's by-products are carbon dioxide and water vapor, and it doesn't make smoke or produce a dangerous level of carbon monoxide in the room (THE WAY CHARCOAL CAN.)

Always put the cauldron on a fireproof surface (SUCH AS A HEARTH, OTHER TILE SURFACE, METAL, ETC.) and make sure that the only nearby objects are reasonably heat-resistant. Taper candles, if placed too close, will bend or even melt. Votives in glass holders work better. At Samhain, the coven I am in performs a ritual which involves throwing small bits of paper into the cauldron, one at a time, to burn. This works fine. Note that larger pieces, or several at once, can result in pieces of glowing ash floating around the living room, so be careful.

Always keep a bucket of water nearby in case things somehow get out of hand. A big box of baking soda also works well. Let the cauldron burn out by itself (HOW LONG THIS TAKES DEPENDS ON THE SIZE OF THE CAULDRON AND HOW MUCH FUEL YOU HAVE PUT INTO IT), wait till it is cool, and then soak the inside in water to loosen the grayish mass of salts that's been fused together by the fire. After letting it soak overnight it's not too hard to clean. Never make an indoor fire in a cauldron that is PAINTED--and if you choose to burn paint off any object, do it outside and don't breathe the smoke/fumes.

If it's necessary to put the cauldron out suddenly, covering it with a fireproof lid is the easiest and least-messy method, but be careful not to burn yourself while putting the lid on. One of those big leather work gloves might be good to keep around.

Tags: right stuff common inquiries astrological keys purifying tainted room daily invocation sephirah binah sunset blessing issian circle learn witchcraft baphomet bathomet witch magic pagan artemis moon wiccan chants

Source: masonsofheaven.blogspot.com

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Sorcerous Books Reviews

"Since the focus of this blog is Druidic occultism, we will occasionally (EVEN FREQUENTLY) be looking at the 'occult"' portion of that equation. For those waiting for something Celtic, I have another review on the way directly. These short reviews cover three small books that I have read lately in an effort to examine modern streams of magical, Pagan and witchcraft practice. Lately I've been getting small press items from the UK, where a nice ferment of occult ingredients seems to be cooking. All three are from small occult presses, all three nicely produced small volumes, two paper, and one handbound in boards. All three either are themselves, or relate to the tradition of grimoires and magic books. The first is itself a translated grimoire, the second concerns folkloric "WITCHCRAFT" and it's Pagan connections, and the third takes us on an excursion into much stranger spheres, based on one of the most rumored and buzzed-about neo-grimoires of the end of the last century. We'll begin with the most scholastic and work our way along.

A Collection of Magical Secrets, etc., A CORNISH BOOK OF WAYS Gemma Gary, Troy Books, 2008 isbn 978-0-9561043-0-4

This is one of a number of books I've read that claims to represent a tradition of Pagan Witchcraft older and '"more authentic"' than that of Gardner and his Wiccan inheritors. In this case the system of witchcraft presented draws on Cornish countryside spirit lore, folkloric spellcraft and remnants of the cunning-folk traditions to construct a modern form. An interesting thing about this system is that it attempts to provide a Pagan context inside which a folkloric magical tradition could operate.

The author describes a devotion to a nature-power, androgynous, summer-winter sort of goat or stag spirit, the Bucca (WHICH MEANS, ROUGHLY, "GOAT" in Celtic languages.). Along with this cross-roads deity the system focuses on the spirits of the Dead in the land and in the Otherworld, which are identified with the '"pisgies"' of Cornish lore. The book provides outlines and some spoken text for rites of worship that have a nicely Pagan feel to them, including an emphasis on the witch's hearth as a key magical center. The central rite of '"worship"' is essentially a sacrificial feast in which bread and mead are shared with the spirits. Throughout this material there's a kind of imagined countryside devil-worship - as long as we remember that the Devil is really the Bucca. Aesthetically it treads a line between homespun and gothic.

The author makes an effort to associate this '"Traditional Witchcraft"' or '"cunning craft"' with the practices of famous Cornish cunning folks and reputed witches. She drops the names of undoubtedly historical modern figures, and freely uses the term cunning folk interchangeably with '"witches"'. This is where the scholasticism of the book breaks down, in my opinion, and becomes the very same sort of Neopagan romanticism we all know and love. What we're seeing here seems, to me, very unlikely to be an actual remnant of folk paganism from the 18th and 19th centuries, but rather a nicely done reconstruction. The author (OR HER GROUP - SHE'S PART OF A CIRCLE WORKING THE SYSTEM, IT SEEMS) has done a good job of cobbling bits of folklore into workable rites - a skill I admire.

More than half the book is taken up with its grimoire, which is plainly based on the same sort of cunning-person's Book of Secrets that we see in the above review. The author is interested in herbs and oils, and gives extensive recipes for incenses and various anointing oils. There is an effort made to devise a system of categories for magical intention (OR 'ENERGIES') and support them with corresponding substances - so we find Toad Smoke and Hare Smoke recipes along with Serpent and Crow. There is a system of making talismans in the form of '"sachets"', small, square-sewn packets, and the usual variety of practical spells for love, healing, protection, turning away ill and cursing. The spells are influenced by the same literary tradition that produces the Book of Secrets - countryside lore mixed with elements of scholastic magical traditions. They retain the seven planets symbol system, and give planetary number-squares and sigils for each, derived from scholastic magic. However where an 18th century system would have called on angels and demons of late Judeo-Christian provenance, this grimoire offers spirit communication with the '"piskies"' - the crowd of the Dead - instead.

The book concludes with chapters on group worship rites. Full Moon and New Moon rites are described (THOUGH NOT SCRIPTED). The seasonal ritual days are the four Celtic feasts along with the solstices, the equinoxes having no customs given. These days are given their Cornish folk names but are quite recognizable as the modern Pagan holy days.

All in all a good effort, with a lot of workable material for a solitary Pagan magic user. I remain bemused at the effort to turn the '"cunning-man"' into the '"witch"', but I understand the impulse. Incidentally also a pretty and romantic treatment for this book - I love it when magical authors illustrate their own ideas.

Voudon Gnosis David Beth, Scarlet Imprint, 2008

Hang on to your wangas, now we're going somewhere different. Where the first two books are themselves grimoires, instructions for personal magical practice, this small book is instead a comment on a much larger modern grimoire. The Voudon Gnostic Workbook, by Michael Bertiaux, is a book with a lot of buzz among Thelemites and chaos magicians. It's a huge book that takes the reader on a labyrinthine journey, starting with being a Big Lucky Hoodoo and ending up somewhere-weird of Atlantis. In fact Atlantis plays a big part in its mythology, along with Zothyrius, Lemuria and Lovecraft's Yuggoth. It may have been the Lovecraftian element in Bertiaux's work that attracted Kenneth Grant, who profiled him in Cults of the Shadow. One of the most notable characteristics of the VGW is its impenetrability to casual study. This small book, Voudon Gnosis, is by one of the only other occultists to write on the system, a student of Bertiaux. It attempts to offer an eighty-page introduction to some of the book's key ideas and practices. It rather succeeds, but the author admits at the outset that the VGW material is "...ABSTRACT AND VERY COMPLEX", and so it really only succeeds so well. I bought this book on the recommendation of a review of it by Freya Aswynn, who suggested that is was relevant to any magician interested in working with the spirits. I don't disagree. Within the delightful gobbledeguk of the occultism is a serious approach not only to working with the spirits, but to empowering the individual and enabling wild explorations of little-known spiritual spaces. The VGW system is based somewhat on Haitian Voudon, and some of the terminology is retained. The Prise des Yeux - divine vision or second sight, the points chauds - hot points, which are conceptually related to the chakras and marmas of eastern systems and the use of spirit bottles and fetishes all have roots in traditional Voudon. From that basis the system appears to intend to create a system of mysticism that allows the student to transcend common reality and construct their own magical universe in which to dwell. That's the gnostic part of Voudon Gnosis. Along the way the system intends to produce magical '"powers"' of the usual sort. I bought this micro-press item because I decided I'd start actually getting some of this good stuff before it only was available as a rare book. It's a very nice hardback edition with embossed cover, but quite slim. I thank Scarlet Imprint for not making the price ridiculous, even with overseas shipping. Is this book worthwhile for students of a northern occultism? It could be, but it will be of far more use to experienced practitioners with multi-cultural sensibilities. The material on fetishes (UMMM, THAT IS, EMPOWERED IMAGES...), on body-based mysticism and on work with the Dead could all be instructive, though the complex mythologies of the system make even this simplified introduction pretty opaque.

Also read these ebooks:Friedrich Max Muller - The Sacred Books Of The East

Aleister Crowley - The Book Of Lies

Labels: sacred space black magic charms gay love spells witchcraft store free wiccan love spells magic spell kits easy free love spells name all the gods and goddesses witchcraft magic psychic love spells

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Choosing Between Straight And Crooked Magick Wands

Magick wands come in all shapes and sizes and are made from a class of reserves. Association tools made from Pewter, Rock and Impose are all very current. For the purposes of this protest, we atmosphere convey about the Magick wands that are handcrafted from walk heavily. Grant is much have a quarrel about which type of walk heavily wand is aloof effective. Grant are some practitioners who avow that wands necessity be fitting. Others open disperse the standing of such an battle and more exactly ensure by the use of unlawful wands.

In imitation of it comes to choosing concerning fitting or distorted magick wands the human being using the tool atmosphere find a decision. You can consume a touch fitting wand which is sometimes turned on a lathe. This design is aloof in safekeeping with Harry Potter style magick wands. The status in reverse this vision is the magick is cast in an accurate way. This is for example these wands are going on for touch fitting and the spell hits the designed unequivocal.

Or you can say yes to go with a produced, unlawful or jagged wand. These wands may not consume a reliable conduct yet they are greatly human being pieces. Various populace consume no matter in choosing such a individual tool. The critics think that distorted, produced or jagged wands do not lob accurate outcome from spell casting. The constituency of distorted wands rationalize this belief.

On a distinctive level, I consume hand-me-down every one types of wands for over again 12 vivacity with splendid outcome. On a plane any skillful witch or warlock I consume a number of wands at my disposal. I similar to to use trusty wands for a distinctive compel to of spell or ritual. I consume never been unfairly caught up with sheer bends, kinks or twists in a magick wand. If the tip is fitting also the magick is delivered as designed and put forward has never been any repulsive effect.

I necessity expression to having a affection for different shapes somewhere my magick wands are caught up. Collect yourself no slip I consume a good number of fitting wands which service a time. Nonetheless, the distorted and produced wands consume a trusty mettle in abundance that is seldom found in close down quantities in the typically formed wand.

Grant is no wrong or request pitch somewhere the letter-perfectly of your magick wand is caught up. And put forward is no restrain that says you necessity arrange and no-one else the one. It all comes down to distinctive decision. The best course of action is to try assorted and find which type works best for you. Of course, you may end up similar to me and an assortment of other practitioners with a proper routine of greatly charged magick wands to honor upon.

The write is an skillful witch with a unruliness for all aspects of witchcraft and the occult. She has a wealth of get in the art of spellcasting and rituals. Mary has perfected her magickal skills over again the at the back of 12 vivacity and is now part of a powerful coven of 13. You can see aloof of her work by visiting Magickal Wands somewhere you atmosphere find some individual wands and other ritual tools.

Origin: master-of-pentagram.blogspot.com

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Introduction To Hoodoo

WHAT IS HOODOO?

Hoodoo is a set of magickal practices originating in Africa which, through the process of syncretism, has absorbed some beliefs and practices from other cultures such as Native American spirituality and European Ceremonial Magick. In some cases, the word hoodoo can also refer to

* A person who practices Hoodoo: Dr. Buzzard was a powerful hoodoo man.
* The act of working magick itself: Someone is hoodooing you!

Additional words which are synonymous with Hoodoo include: conjure, witchcraft, rootwork.

ORIGIN ">

Hoodoo is believed to have originated with Africans who were brought to America as slaves, mainly in the Southeastern states where slavery was legal, and moved West across the nation. These men, women and children often arrived on American soil with very few personal possessions, if any at all. They did not bring their native herbs with them, and if they did those items were most likely taken away. The slaves found themselves in a place where they were considered the property of abusive slaveholders and they didn't know anything about the herbs, plants and curios of this strange, new land. African and Native American slaves often found themselves working along side one another and it is believed that through this co-mingling the slaves learned a great deal about the medicinal and magickal uses of the herbs native to America.

As many slave-owners identified with Christianity, they often attempted to covert their slave workers--going so far as to forbid them to practice their religion under threat of death. In order to be able to practice their religion, the slaves expressed their beliefs under the guise of the dominant religion of their region. In the southeast, where people were mainly Protestant Christians (or one of its offshoots) the Dark Man of the Crossroads became identified with the Devil of Christianity. This example is cited as one of the many reasons that Christians believed that Africans worshipped the Devil, which itself was given as another reason for their desire to convert the slaves to Christianity.

In those areas where Catholicism was the dominant religion, such as New Orleans, hoodoo practices mingled with not only Catholicism but Vodoun (Voodoo) as well. In these instances, Christian Saints often became associated with the spirits and deities of Voodoo. For example, because St. Patrick was mythologicaly associated with snakes (having driven them out of Ireland) he became identified with the Voodoo deity called Damballah who often took the form of a serpent. Today, many people still confuse the magickal practices of Hoodoo with the religion of Voodoo.

In Northern states where African-Americans were, more-or-less, free they were introduced to European immigrants who came to American seeking religious freedom and who brought their own religious and folk-magic beliefs and practices, such as Pow-Wow, with them. It was through contact with these immigrants, and later through their writings, that Hoodoo absorbed elements of European Grimoires and Jewish Kabalistic magic and sorcery.

BELIEFS ">

As a result of the exposure to various beliefs and practices the religions of African slaves transformed into a hodge-podge of magickal practices identified as Hoodoo. Although Hoodoo is not a religion adherents often draw upon Christian mythology, however, some practitioners are just as likely to petition Ganesha or even Papa Legba to remove obstacles and open the way before them.

Even so, there are a few common beliefs that most practitioners of Hoodoo hold. They are:

* DIVINE PROVIDENCE- Most adherents of Hoodoo believe in some type of Higher Power to whom they direct their prayers and petitions. This power may simply be referred to as God or any number of deities or spirits from the world's major religions. It is not unheard of for a practitioner to petition Hotei Buddha for prosperity in the morning, Santo Muerte for a lover in the evening, and Jesus for protection at night. These beings are believed to take an active interest in the affairs of humans and to have the ability to influence our lives.
* LIFE AFTER DEATH- Along with the belief in a Higher Power comes the belief in the continued existence of the soul after physical death. Many Root-Workers start out working with spirits of the dead in the form of the Ancestors, the spirits of the dead connected to them by blood. It is believed that the dead don't die, but rather ascend to another level of being, from which they can look on and assist us. From this higher level, the Ancestors can guide us in our daily lives, intercede with the Godhead on our behalf and protect us in times of need.
* DIVINATION- The ability to foretell the future and communicate with disembodied spirits is one of spiritual practitioner's most important abilities. Divination allows the individual to analyze the past and present in order to determine the probability a future event(s). Divination teaches that by active participation in the events occurring in the life of a person, he or she can shift the probabilities towards their desired ends.
* DOCTRINE OF SIGNATURES- A belief which holds that the Creator (i.e. God, the Universe, etc...) marked everything in existence with a sign, or signature, which indicates its intended use. Furthermore, by careful observation one can determine the uses of a plant from an aspect of its form such as the shape of its roots or leaves, its color, place of growing, or even its name.
* RETRIBUTIVE JUSTICE- Retributive justice is a theory of punishment based on the biblical principle of an "eye for an eye". Unlike other religions which accept magick as part of its philosophy and adjure its adherents to "do not harm", Hoodoo allows for an individual to not only protect themselves by magickal means but also to retaliate against those who have wronged them. However, in the case of the latter, the punishment must fit the crime.
* INTENTION- In the Hoodoo Tradition, curses are seen as a wish which can only be fulfilled by God and only when the curse is deserved. For example, if you lay down a powder to curse one individual it will only have an effect on that individual an no one else who happens to walk over the powder.. Furthermore, it is believed that curses which are not justified or deserved have no effect (Proverbs 26:2). A curse which is both deserved and uttered by a person in authority, such as a rootworker, is said to never fail.

Carolina Dean

See Also:

A Hoodoo Dictionary

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Believing In Magic The Psychology Of Superstition

"Believing in Magic, "by Stuart A. Vyse, is a book which examines material superstition; how it is acquired, why human resources respect to consider in such supplies, and what can be done to slow beliefs in superstition. As an Member Governess of Psychology, Vyse also explains superstition frank psychological perspectives. When superstitions are such a in style part of modern charity, this book relates to everyone huskily the world. "BELIEVING IN MAGIC" is full of comber information that can also become propose, depending on one's prim position on superstitious beliefs.

In isolation, my partiality part of the book was Stage 6, "IS SUPERSTITION ODD, INSTINCTIVE, OR NEITHER?". I really enjoyed how Vyse explained the attachment between superstitions and mental disorders. He point "MAGICAL BROODING" with regards to Obsessive-Compulsive Care, Complicated and Schizophrenia. I never execution that donate was a knit between mental health and superstitious beliefs until I read Vyse's book! I execution an overwhelming explainer of superstition and OCD was avoiding stepping on cracks as soon as walking down the traffic lane. I unplanned as a child the saying "STEP ON A SAMPLE, BREAK YOUR MOTHER'S BACK", but I never execution how this old superstition may possibly also be a belief of human resources examination from OCD!

My partiality repayment of "Believing in Magic "about mental disorders and how they are knotted with superstitions actually well relates to Stage 9.1 of Timothy Lawson's "NUMERICAL PERSPECTIVES ON PSEUDOSCIENCE AND THE MYSTIC." Except Lawson's repayment focuses on Diverse Guise Care, apiece books feeling upon the prediction that superstitious beliefs can collectively happen stuck between human resources examination from mental illness.

I found this humorous misrepresentation that shows superstition I mentioned prior. I execution it was sonorous that Vyse included a arm of his book which gave philosophy on what we can do about superstition. He explains that magical brooding necessary be downhearted, which I consider is true as well. If human resources huskily the world respect to consider in slow supplies then all science will be lost and will for the most part be coated by pseudoscience. Vyse says that some supplies that we can do as a whole are to: "TEACH ON THE BALL BROODING", "TEACH PERSEVERANCE OUTLOOK", "MARKET SCIENCE EDUCATION", and "SEAMLESS THE EVERYDAY IMAGE OF SCIENTISTS". By produce an effect these supplies, I suggest human resources will become outstanding be aware of of "REAL" science, and will more and more let go of superstitious, slow beliefs!

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Casting Free Money Spells

You do not have to go to a black magician in order to learn the secrets of making or getting free money. There are numerous MONEY SPELLS THAT WORK that are given freely so long as you promise to use your newly acquired wealth for good. Every Tom, Dick and Harry on this planet is in serious need for some extra cash. However, only a few people are aware of the fact that there are MONEY SPELLS THAT WORK. If people use love spells to win back or secure everlasting love, then certainly there has got to be MONEY SPELLS THAT WORK.

However, you need to know that you cannot use these spells to bring good fortunes to yourself at the expense of another person. The creeds of white magic state that you can only use white magic to counteract the effects of evil spells safeguard your love and build unimaginable wealth based on good deeds. Therefore, if you are looking for information on how to cast MONEY SPELLS THAT WORK, you will find this article quite a thought-provoking read.

To cast MONEY SPELLS THAT WORK, it is important that you have the right ingredients. This is because each ingredient has a specific role that it plays in making certain that the incantation you have hurled does come to pass. For example, when casting money spell you need to have a small purse, silver pennies, a bowl filled with water and basil leaves. Moreover, you need to cast the spell during one of the four phases of the moon.

While a number of people tend to attribute their money problems to the hard economic times, chances are that a colleague or friend would have cast a spell that hinders you from prospering. Therefore, hurling wealth incantations not only brings good tidings to you in terms of new business opportunities and prospects, but safeguards you from black magic incantations that might try to scatter your wealth.

Money spell is a form of White Magic and as such will ensure that nothing bad ever befalls your fortunes. Whereas there are witches who perform White Magic that you can consult while looking for money spells, it is quite possible to recite the incantation yourself. There are numerous genuine sites that teach people how to properly cast spells. Hence, you can checkout one of these sites so as to know the best means through which you can cast MONEY SPELLS THAT WORK.

But as pointed out earlier, when learning how to cast money spells you need to do it with good intentions. White Magic is the exact opposite of Black Magic. White Magic is recited to undo the effects of Black Magic such as stagnation of your business. Using White Magic to cause the business of a colleague or friend to be inactive can result in unpleasant outcomes for you.

But, the million dollar question is "Does White Magic really work?" There are persons who do not believe in the effects of White Magic and as such tend to miss out on the benefits of these incantations. White Magic has been in existence as long as Black Magic has been. The only reason why a number of people do not know so much about White Magic is because Black Magic has blinded them into thinking there is nothing else that can undo their misfortunes other than the effects of Black Magic.

As the economy shows no signs of improvement, you most definitely need the assistance of White Magic to ensure that your business and other sources of income are safeguarded from misfortunes such as bankruptcy that might befall you.

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Becoming A Witch

Being a Witch or Wiccan is not something you are born as, or just wake up one morning and decide to become. More often that not, you come across it by accident unless you were raised that way. Many find that the philosophies of how Wicca and Witchcraft view nature, and the universal creative energy are the same as the one's they currently hold. They just didn't know there was a...specific belief system that shared the same views. The "Charge" comes to each of us in a different manner. It is that moment in our lives when we feel the Magick of the Universe for the very first time...coursing through us...and we know beyond all real and imagined shadows that is calling to the mysteries is indeed there. That it is truly there, and not a whimsical flight from reality. If you are one who has seen striking similarities between what you believe and have found, there are generally accepted ways to increase your awareness and find communion with others who feel the same. The following are the steps I would recommend to anyone who wishes to learn more about witchcraft/wicca. Read everything you can get your hands on that will tell you more about the beliefs of Wicca and Witchcraft. Only by learning, practicing and training...about the basic beliefs and tenets of Witchcraft can you decide if the Old Ways are the right path for you. So now, when you know the basics and you have decided this is something that fits into your belief system, it would be a good time to start a Book of Shadows, or a journal of all your magickal workings, such as: spells, rituals, etc. You can also start with writing down some reasons why you think Witchcraft is your path. What does being a Witch mean to you? What do you hope to achieve and learn? What do you fear about following this path? How do you see the Goddess and God? What does the Divine mean to you? Be absolutely honest with yourself here, this is a private book and nobody else should ever read it, it's only meant for you. There are no right or wrong answers to your questions, this isn't a test, only a way to help you define your path and follow after what your heart desires. You need to complete the first two steps: Read/learn and start your Book of Shadows before you attempt to do any spells or ritual yet. Magick is NOT hocus pocus, it's not bending the natural order of things to fit your needs! If that is your intent, then you might as well be aware that the Divine and the Universe will recognize your deceit and motives to do magick solely for selfish greedy reasons. We Witches have had enough bad press over the past few centuries and are working hard to turn those misconceptions around. We certainly do not need people running around claiming to put spells and hexes on people because they cannot face reality or are not willing to work for what they want. Besides, if this is the type of person you are, you probably do not need "anymore" bad karma coming back than what you already have. What energies you put out into the world comes back 3 x 3 x 3. So better make sure they're all "positive energies", or you'll be paying the price for your negative energies later! Magick is simply raising and channeling energy that is found in yourself, in nature and in the Divine to achieve a desired result. Before you begin working with magick, you need to understand what it is, where is comes from and the ethics involved in magickal workings. The main ethical tenet to remember is the main point of the Witches Rede: "Do What Ye Will An Ye Harm None". You also need to understand the basic structure of rituals. Casting circles, calling the quarters (North, East, South & West ">At this point, you will need to do more reading and learning. Read books, web pages or anything else you can find about magick and spellwork. Once you understand the basic concepts, you can begin to think about casting your own spells and designing your own rituals. But if you have any questions, I'm sure you could find an experienced qualified witch online to help you! Being working with meditation and visualization exercises to increase your concentration. The ability to focus and visualise will greatly increase the power of your magick. Breathing exercises, such as breathing deep breaths before and after magickal workings, will help you focus better, so spend time on them. The more you concentrate on doing things correctly the easier it will become second-nature to you and you will become stronger in building your energies. Now you can begin some basic spellwork. I suggest starting with a Full or New Moon ritual, but of course..you do whatever feels most comfortable to you. You can use "word for word" spells or rituals found in books or on web pages if they feel right to you. Generally, those spells were written as guidelines and should be used as such, as magick will work better if they are written directly from YOU and your energies create it and compose it. It may be very difficult to come up your own, and that's natural..but in time..you will find the words and the inspiration coming easily. If everything still feels right, and if you still feel witchcraft is the path for you after all the studying, learning and practicing..now would be a good time for you to perform a self-dedication ritual. This Ritual should be yours and yours alone! Design it however you want to, and in a way that will be most meaningful to you. A Dedication Ritual means exactly what it sounds like it means-you are dedicating yourself to the Craft and telling yourself and the Divine that this is your chosen path and the one you wish to pursue. Mine was in an open field with a glorious Full Moon and the peaceful energies around me...helped me feel comfortable and at ease with devoting myself to a loving Goddess and God. At this time, you can explore the option of joining a coven or a group of some sort, if that is your desire. Many choose to never join an organized group and this is fine. Just make sure that any information you get from others, is indeed, something true and something that will benefit you in the right direction on your path. A Solitary Witch is just as much a Witch as a coven Witch. I joined a coven for my year and a day, which is the basic time for studying to be a witch, became Initiated, and later chose to go Solitary to pursue further studies. But even if you do not join a group, you might want to consider finding other Witches to circle with occasionally. It's always good to get other perspectives, to hear others ideas and to share a common sister/brotherhood. Many covens require a year and a day of study before initiating new members. This time frame gives you time to explore the religion and decide if it is the right path for you, because it takes a lot of work and effort on your part. It also allows you to experience one full rotation of the Wheel of the Year, which is the celebrations of all the esbats and sabbats and to see how each celebration/holiday is done in ritual. You can initiate yourself or you can find another Witch to initiate you. Do not ever let anyone tell you that you have to be initiated by a Third-Degree Witch in order to become a true Witch! The witches from the Old Ways never went in search of a Third-Degree Witch in order to be initiated and have the privilege of calling themselves a Witch! Neither do you! Self-initiated Witches are just as valid as those who were initiated into a coven or by another Witch. Most importantly, listen to your inner voice and heart. Follow your intuitions and gut feelings. It is usually very good council and will never lead you astray! If something you read, hear, or are told does NOT feel right...then it isn't right for you! After all, following the path that brings you closer to nature and the Divine, is the whole premise of following this path! Whether you came here because you already follow the Old Ways, or are simply curious and wish to understand our ways, "BLESSED BE" and may your path be Blessed with light, love and positivity! xoxo Kyia Blackhawk

Source: wicca-teachings.blogspot.com

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How To Use The Abramelin Squares

"The Book of the Sacred Magic of Abramelin the Mage "is one of the best-known, but seldom-used magical grimoires. The book describes an elaborate ritual whose purpose is to obtain the "knowledge and conversation" of the magician's "Holy Guardian Angel." During the period of the work, which lasts six months, the magician must pray daily before sunrise and again at sunset. Also, during this preparatory phase, there are many restrictions: chastity must be observed, alcoholic beverages refused, and the magician must conduct his business with scrupulous fairness. After the preparatory phase has been successfully completed, the magician's guardian angel will appear to reveal to the magician magical secrets.

The practical magic of Abramelin centers around a set of magic word squares. By writing the squares and calling upon the spirits responsible for them, the magician is promised the capability to find buried treasure, to cast love charms, to have magical flight, and to become invisible, among other things. However, according to Abramelin, only a magician who has obtained the knowledge and conversation of his Holy Guardian Angel can command the spirits.

However, this claim is illogical on its face. The knowledge and conversation of the magician's Holy Guardian Angel is not required to command spirits in other grimoires. In fact, the squares can be used by anyone at anytime without completing the six-month ritual described in "The Book of Abramelin". Follow these five steps, to use the Abramelin squares.

1) Select the magic word square that best matches your need or desire.

2) Know the class of spirits responsible for the square. The angels give you pleasant effects, the evil spirits give you unpleasant effects, and the familiars give you precisely what you ask of them.

3) Write the magic word square.

4) Touch the square and call upon the spirit responsible (in the proper quarter if it is one of the Cardinal spirits). If you desire a more specific effect, call upon the subordinate spirit whose name signifies the way in which you wish the results to manifest. Experience has shown that the spirits need to be called out loud.

5) Tell the spirit what you want from it, and then perform any other actions needed as described in the book.

Be sure you know which spirit is responsible for the square's effect. The effects manifested by the "evil spirits" seem to always work through some upsetting means. The ones manifested by the Cardinals (Oriens, Paimon, Amaymon, and Ariton) seem to manifest by "natural" means. Although the squares do not make things pop out of the blue onto your dining room table, they will get you what you want if you call the spirits that make them work.

Have you ever wondered how some people have such good luck, and get such good results in their lives, as if by magic? The Witchcraft Secret Manual is a foolproof technique, that let novices to use the great power of White Magic to their advantage. To find out more, click here!

Reference: magick-keys.blogspot.com

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Free Online Real Witchcraft Spells

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Reference: goddesses-and-gods.blogspot.com

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Love Spells Chants

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Credit: animals-and-shamanism.blogspot.com

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Youre A Star A Lbrp Divergence

"Do what thou wilt shall be the whole of the law "While exporing the wonderful world of online I came across the following graphic rendering of the Lesser Banishing Ritual Of The Pentagram on Deviant art at: http://arsadraoi.deviantart.com/gallery/24639418#/d1x12mm The artist says: I love Grimoiric magic circles and old style High Magic. I think the modern occult has lost something by stripping magic of its basic elements. The magic circle used to always be drawn physically before a ritual (see The Lesser Key of Solomon or Aggrippa's Fourth Book for examples). Now its all "imagined." After thinking about it for a long time I've decided to update (or possibly reconstruct) some common ritual elements of modern Ceremonial magic. I'm starting with the commonly used Lesser Ritual of the Pentagram.What follows is the physical drawing for the LRP, draw on the floor in chalk around the magus. Within the circle are the basic instructions for performing the ritual. By working his way clockwise and from the center outwards the magus will find the words used in this ritual in their Hebrew forms (both in Hebrew alphabet and in English alphabet) and in their transliterated forms. I have also updated the correspondences to match the original Pythagorian model (and the model I beleive was originally implied in the LRP before it 'evolved' to the modern day). Also, instead of using the Banishing Earth Pentagrams for each corner I have replaced them with the appropriate quarter elemental Pentagrams. Anyone who notes my switching of Air and Earth is encouraged to look at the original and understand that the admonition to begin with Earth in the east implied that association (not that Earth was to be banished in all quarters).I dont agree with him, but loving the idea of a physical chalk circle I thought i'd share the graphic and the link"." "Love is the law, love under will "

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