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Bhikkhu Khantipalo, The Wheel (No. 243/244), Wisdom Quarterly edit
Deva protecting Buddhist temple in Chiang Mai, Thailand (Canvasoflight/Flickr)
FOREST MEDITATIONSTalaputa, who lived at the time of the Buddha, had been trained from his youth as an actor. Steadily his fame grew until he became the manager of a traveling theatrical troupe of a great number of women. This troupe of actors, dancers, and singers became very famous, with people coming from far and wide to attend performances.
Talaputa's acquaintance with the Dharma was, no doubt, a gradual one. As he came to know more and more of the Buddha's Teachings, his aspirations to be ordained as a monastic became stronger. He was a gifted poet, and he used this ability to compose the verses of inspiration with which his stanzas begin.
WHY GO FORTH INTO HOMELESSNESS?
People become monastics for various reasons, some good, some bad. Once the king of Kurus mentioned that people left home, shaved their heads, and put on saffron robes due to: old age, sickness, loss of relatives, loss of wealth... even laziness and a desire for what one misunderstands to be an "easy" life. There were such monastics in India then as they are to be found now in every Buddhist country.
Talaputa explains why he ordained, first naming some bad reasons for doing so:
33. Not for lack of luck did I go forth,nor shamelessness, nor mind's inconstancy,nor banishment, nor due to livelihood,and therefore I agreed with you, O mind.
Talaputa saw how difficult it was to practice the Dharma while burdened by household duties. The problems the Dharma solves - the difficulties and troubles which can all be called DUKKHA - have their source in the mind.
If one is to disentangle the tangles of the mind, mindful awareness of actions was necessary, as was meditation to calm the mind then develop the penetrating wisdom that frees the mind. The conditions necessary for this undertaking are found in the Buddhist Order as it was originally organized. So he decided to become a wandering ascetic.
(Yuliang11/Flickr.com)
I. Thoughts Before Going Forth
1. When, O when shall I live all alone
in mountain caves, unmated with desire,
clear seeing as unstable all that comes to be?
This wish of mine, when indeed will it be?
2. When shall I, wearing the patchwork robes
of color dun, be sage, uncraving, never making mine,
with greed, aversion and delusion slain
and to the wild woods gone, in bliss abide?
3. When shall I, this body seeing clear -
unstable nest of dying and disease
oppressed by age and death, dwell free from fear
in the woods alone? When indeed will it be?
4. When indeed shall I dwell seizing the sharpened sword
of wisdom made? When cut the craving creeper -
breeder of fear, bringer of pain and woe,
and twining everywhere? When indeed will it be?
5. When lion-like in the victor's stance
shall I draw quick the sage's sword
of wisdom forged and fiery might
quick breaking Mara with his host? When indeed will it be?
6. When myself exerting, shall I be seen
in goodly company of those esteeming Dhamma?
Those with faculties subdued who see things as they are?
Those who are 'Thus'? When indeed will it be?
7. When indeed will weariness not worry me -
hunger, thirst and wind, heat, bugs and creeping things,
while bent on my own good, the Goal,
in Giribbaja's wilds? When indeed will it be?
(Rainforest, Guardian.co.uk)
8. When indeed shall I, self-mindful and composed
win to that wisdom known by him,
the Greatest Sage, the Four Truths won within,
so very hard to see? When indeed will it be?
9. When shall I, possessed of meditation's calm
with wisdom see the forms innumerable,
sounds, smells and tastes, touches, and "dharmas" too,
as a raging blaze? When will this be for me?
10. When shall I indeed, when with abusive words
addressed, not be displeased because of that,
and then again when praised be neither pleased
because of that? When will this be for me?
11. When shall I indeed weigh as the same:
wood, grass and creepers with these craved-for groups,
both inner and external forms
the "dharmas" numberless? When will it be for me?
12. When in the season of the black raincloud
shall I follow the path within the wood
trodden by those that See; robes moistened
by new falling rain? When indeed will it be?
13. When in a mountain cave having heard the peacock's cry,
that crested twice-born, bird down in the wood,
shall I arise and collect together mind
for attaining the undying? When indeed will it be?
14. When shall I, the Ganges and the Yamuna,
the Saraswati [rivers], and the awful ocean mouth
of the Balava-abyss, by psychic might
untouching go across? When indeed will it be?
15. When shall I, like charging elephant unbound,
break up desire for sensual happiness
and shunning all the marks of loveliness
strive in concentrated states? When indeed will it be?
16. When, as pauper by his debts distressed,
by creditors oppressed, a treasure finds,
shall I be pleased the Teaching to attain
of the Greatest Sage? When indeed will it be? MORE>>
(Jaci XIII/Flickr)
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Amazing Monogramed Pentagram Long Hooded Cloaks
These wonderful Monogramed Pentagram Long Hooded Cloaks are made to allow you to see enjoy whatever magickal work you are doing. Designed of 100% washable fleece and double stitched for strength. The stunning Pentagram monogram has been hand stitched onto the cloak for easy removal if desired. Made in Dark Purple and Black each cloak has a hand stitched clasp closures at the top and has a gorgeous appearance. The energy, flow and look when wearing the Monogramed Pentagram Long Hooded Cloak will let your energy transport you back to the magick of times past.
Each Monogramed Pentagram Long Hooded Cloaks is designed for Spellwork and Ritual Work. Approximately 53 inches long from mid-back neck seam. They are prepared with an open hem (not hemmed) to allow you to trim, sew or leave as you wish for that perfect flowing look.
The energy and look of the Monogramed Pentagram Long Hooded Cloaks is amazing. It has the appearance of the Old World and the Renaissance times.
Your Monogramed Pentagram Long Hooded Cloak will be perfect for your personal rituals, gatherings or coven functions. Witchmade by hand they are roomy enough to accommodate most body sizes or shapes. In Dark Purple or Black.
Credit: http://about-world-religions.blogspot.com
So Im kind of new to ceremonial/ritual magick. I dont consider it witchcraft only to improve my spirituality, but I suppose on the outside it would be considered witchcraft. I only say this because I see myself as a Christian Mystic as I dont identify with any other religion besides christianity but without going into the mysticism part christianity doesnt answer all my questions about life, etc.
Since Im not apart of any "tradation" or "system" how do I determine what correspondences work for me? Is it trial by error? by reading a book? So far I have just been choosing what feels right and what Im drawn too, but Im recently started to think about creating a pernament sacred space in my room and Im having trouble finding the right "cleansing" technique - for rituals I use a bell. Im going to be using a part of my room that doesnt get used often.
Im thinking of buying Hollands Grimoire of Magickal Correspondences: A Ritual Handbook to help with correspondences but since Im not part of any tradition or system Im not sure how much help it will be.
Thoughts?
Reference: http://master-of-pentagram.blogspot.com
This is a fabulous poem from Ruth Calder Murphy, describing the wonderful transition from summer to autumn. The beautiful painting is 'Transformed' by Ruth Calder Murphy
Harvest
As the days shrink
and the nights invade the space where
they should be,
I will reach back to the heart of Summer
and bring,
cradled to my heart,
a single Solstice Sunbeam.
I will grow it,
nurture it,
feed it with candles
and fragrant oils from tropical flowers,
Yoga-stretch it
and clothe it in colour
until,
in the depths
of Winter's ink-black gaze,
I reach my arms wide,
laugh aloud
and with the power
of equatorial days,
blaze;
my spirit bright,
defy the night
and with Spring in my heart
and Summer in my belly,
remove the season's bushel
and shine my light.
It has grown fat
and blooms happy
and will bear me
all the way to Beltane-
to dandelions
and daisy chains.
Before the days shrink
too far into the night
I will harvest the light.
And another beautiful one on the wonderful harvest moon that shines during October.
Harvest Moon
What will I harvest,
harvest moon
I'll gather Summer
into my barns-
Sunbeams that catch in my lashes-
To be shaken out at Solstice
sprinkling golden memories
like glitter
onto the disbelieving dark
Your perfect face
returns my gaze
and acknowledges my intent.
You who harvest sunshine
every time
you shine
More examples of Ruth's fabulous work may be found here:
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Potter Co. TX - Obits from Amarillo Online Newspapers 20 March 1997 Copyright,
to store the file permanently for free access.
This file was contributed for use in the USGenWeb
Archives by:
Thanks to the Amarillo Newspapers for allowing us to place
their online obits in the USGenWeb Archives
Area
Joann Devers Rush
PAMPA - Joann Devers Rush, 61, died Thursday, March 13, 1997.
Memorial services will be at 11 a.m. Friday in Memory Gardens
Mausoleum with the Rev. Scott Richards, pastor of St. Paul United
Methodist Church, officiating. Arrangements are by CarmichaelWhatley
Funeral Directors. The body was cremated and is not available for
viewing.
Mrs. Rush was born in Baltimore and had lived in Pampa most of her
life.
Survivors include her husband, Troy A.; her mother, Christine Hunter
of Dallas; two daughters, Kathy Caruth of Palmer, Alaska, and Cynthia
G. Smith of Killeen; a son, Sam D. Devers of Pampa; two brothers,
David Hawthorn of Arcadia, Calif., and Daniel Hawthorn of Las Vegas;
two sisters, Gracy Eagleton of Mandeville, La., and Carolyn Burnett of
Austin; five grandchildren; and two greatgrandchildren.
Oveda Forbau
MIAMI, Texas - Oveda Forbau, 82, died Wednesday, March 19, 1997.
Graveside services will be at 10:30 a.m. Friday in Miami Cemetery with
Doug Cullins of the Jehovah's Witnesses officiating. Arrangements are
by Carmichael-Whatley Funeral Directors of Pampa.
Mrs. Forbau was born in Stevens County, Okla. She moved to Miami from
Boswell, Okla., in 1971. She was a homemaker.
She married Arthur R. Forbau in 1929 at Carlsbad, N.M. He died in
1989.
Survivors include three daughters, Evelyn Heare of Miami, Shirley
Bornmann of Antlers, Okla., and Betty Hale of Norman, Okla.; six
grandchildren; seven great-grandchildren; and a great-greatgrandchild.
The family suggests memorials be to Emergency Medical Service of
Miami.
Margie M. Tate
BORGER - Margie M. Tate, 85, died Tuesday, March 18, 1997.
Graveside services will be at 11 a.m. Friday in Westlawn Cemetery with
the Rev. Leonard Forsythe, pastor of Bible Baptist Church,
officiating. Arrangements are by Brown Funeral Directors.
Mrs. Tate was born in Alba and had been a Borger resident for 20
years. She was a homemaker and a member of the Assembly of God Church.
She was preceded in death by her husband, J.M. Tate, in 1963; and a
son, Harold Tate, in 1993.
Survivors include two daughters, Shirley Jones of Borger and Linda
Long of Lubbock; a son, Earl Tate of Borger; 28 grandchildren; 20
great-grandchildren; and 15 great-great-grandchildren.
Donald Eugene Burns
PAMPA - Donald Eugene Burns, 62, died Monday, March 17, 1997, at
Wheeler.
Graveside services will be at 2 p.m. today in Memory Gardens Cemetery
with the Rev. Mike Sublett, pastor of Hi-Land Christian Church,
officiating. Arrangements are by Carmichael-Whatley Funeral Directors.
Mr. Burns was born in Pampa and had been a Pampa resident most of his
life. He was a former owner of Davis Electric. He attended Mary Ellen
and Harvester Church of Christ.
He married Novella Stockton in 1953.
Survivors include his wife; two sons, Bobby Burns of Pampa and David
Wayne Burns of Las Vegas; four daughters, Barbara Porter, Brenda
Amador and Belinda Everson, all of Pampa, and Beverly Mills of Fritch;
two sisters, Phyllis Wendt of Magnum, Okla., and Margaret Matson of
College Station; 13 grandchildren; and a great-grandchild.
The family suggests memorials be to the Multiple Sclerosis Society or
the Wheeler Care Center.
The body will not be available for viewing.
Mabel Stoltenberg
TULIA - Mabel Viola Knight Stoltenberg, 96, died Wednesday, March 19,
1997.
Services will be at 2 p.m. Friday in Wallace Funeral Home Chapel with
the Rev. Charles Davenport, pastor of First Baptist Church,
officiating. Burial will be in Rose Hill Cemetery.
Mrs. Stoltenberg was born in Palo Pinto County. She was raised in the
Valley View community and attended school at Salem.
She married I.W. Nuzum in 1918 at Crosbyton. He died in 1953. She
married G.W. "Bill" Stoltenberg in 1963 at Amarillo. He died in 1973.
She was a homemaker all of her life. She worked at Carl's Automatic
Laundry for about four years. She was a member of First Methodist
Church in Valley View.
Survivors include two daughters, Maxine Gardner and Ethel Dow, both of
Tulia; a stepdaughter, Mary Lou Hasson of Lubbock; three stepsons,
Wilmer Stoltenberg of Ingram, Donald Stoltenberg of Texas City and
Harold Stoltenberg of Aztec, N.M.; four sisters, Bertha Coker of
Irving, Cora Shuman of Abernathy, Edna Smoot of Amarillo and Mildred
Server of Ropesville; a brother, Hester Knight of Clarksville; four
grandchildren; 12 greatgrandchildren; and six
great-great-grandchildren.
The family requests memorials be to the Senior Citizens Center in
Tulia or the Tulia Cemetery Association.
Donnie Ray Rine
QUANAH - Donnie Ray Rine, 60, of Pasadena, a former Quanah resident,
died Monday, March 17, 1997.
Services will be at 2 p.m. Friday in Price-Jackson Funeral Home Chapel
with Mike Marsalis of Waynoka, Okla., officiating. Burial will be in
Big Valley Cemetery.
Mr. Rine was born in Hardeman County. He lived in Quanah for most of
his life before moving to Pasadena recently. He retired as a
supervisor for Georgia Pacific. He was a Navy veteran and a member of
the Vernon Veterans of Foreign Wars and the Church of Christ in
Pasadena.
Survivors include two daughters, Donna Hembree of Heavener, Okla., and
Pam Hooker of Pasadena; three brothers, Bobby Rine of Idalou, and
Jackie Rine and James Rine, both of Quanah; a sister, Joyce Mitchell
of Quanah; and four grandchildren.
Talmage Hukill
MULESHOE - Talmage Hukill, 90, died Tuesday, March 18, 1997.
Services will be at 10 a.m. Friday in First United Methodist Church
with the Rev. David McIntire and the Rev. John Wagoner, pastor,
officiating. Burial will be in Littlefield Memorial Park Cemetery at
Littlefield by Ellis Funeral Home.
Mr. Hukill had lived in Muleshoe since 1975, moving from Hub. He was a
retired farmer and a member of First United Methodist Church of
Muleshoe. He married Jeanetta Phillips in 1928 at Lamb County.
Survivors include his wife; two daughters, Mary Long of Fort Smith,
Ark., and Wanda Griffin of Muleshoe; five grandchildren; 11
great-grandchildren; and a great-great-grandchild.
The family requests memorials be to the Muleshoe Area Health Care
Center, 708 S. First, Muleshoe, Texas 79371; or a favorite charity.
Guy P. Chennault
PLAINVIEW - Guy P. Chennault, 82, died Tuesday, March 18, 1997.
Services will be at 2 p.m. Friday in Seth Ward Baptist Church with the
Rev. Leslie Welch, pastor, and the Rev. Bob Griffith, pastor of Lytton
Springs Baptist Church, officiating. Burial will be in Plainview
Memorial Park by Lemons Funeral Home.
Mr. Chennault was born in Quinlan and grew up in the Dallas area. He
married Halva Lee Boyd in 1933 at Altus, Okla. They moved to Vernon
and farmed. They then moved to Plainview in 1954 and farmed in the
Aiken area.
In the mid-1960s, he built his home. He was the owner of South Date
Fina and a member and deacon of Seth Ward Baptist Church.
Survivors include his wife; two daughters, Dorothy Westbrook of Sun
City, Ariz., and Sue Jones of Peoria, Ariz.; three sons, Guy H.
Chennault and Jimmie Chennault, both of Plainview, and Randy Chennault
of Chandler, Ariz.; two brothers, Morris Chennault of Lancaster and
Marvin Chennault of Yakima, Wash.; a sister, Opal Bishop of
Duncanville; 11 grandchildren; and 18 great-grandchildren.
Sybil Morrison
DUMAS - Sybil Morrison, 91, died Wednesday, March 19, 1997.
Services will be at 11 a.m. Friday in First United Methodist Church
with the Rev. Richard Edwards, pastor, officiating. Burial will be in
Northlawn Memorial Gardens by Morrison Funeral Directors.
Mrs. Morrison was born in Omaha, Neb., and had been a Dumas resident
most of her life. She was a homemaker and a member of First United
Methodist Church.
She was preceded in death by her husband, Earl Morrison, in 1963.
Survivors include a son, Harry Paul Johnson of Fritch; six
grandchildren; and 10 great-grandchildren.
The family requests memorials be to Meals on Wheels or Memorial
Nursing Home Activity Fund, 302 E. 2nd, Dumas, Texas 79029.
Helen Thurman
DUMAS - Helen Thurman, 63, died Wednesday, March 19, 1997.
Services will be at 2 p.m. Friday in Morrison Funeral Directors
Memorial Chapel with Jerry Clark, pastor of Bible Baptist Church, and
the Rev. Scott Willingham, pastor of First Baptist Church,
officiating. Graveside services will be at 2 p.m. Sunday in Oakwood
Cemetery at Honey Grove with the Rev. Greg Faulls, pastor of First
Baptist Church of Honey Grove, officiating.
Mrs. Thurman was born in Ben Franklin and had been a Dumas resident
most of her life. She was a homemaker and a member of First Baptist
Church.
She was preceded in death by her husband, Robert Thurman, in 1994.
Survivors include a son, Dale Thurman of Littlefield; a daughter,
Denise Buller of Dumas; a brother, Rudolph Miller of Augusta, Ga.; two
sisters, Leatrice Moree of Crowley and Mattie Kirkham of Hearst; and
three grandchildren.
The family will be at 1100 Walnut. They request memorials be to
Memorial Hospice, 224 E. 2nd, Dumas, Texas 79029.
Lillie Myrtle Allen
McLEAN - Lillie Myrtle Bruns Allen, 83, died Tuesday, March 18, 1997.
Services will be at 10:30 a.m. Friday in the McLean Church of Christ
with George Watson, former minister, officiating. Burial will be in
Alanreed Cemetery at Alanreed by Lamb-Ferguson Funeral Home of McLean.
Mrs. Allen was born in Wheeler. She married Emmett Allen in 1930 at
Hollis, Okla. They moved to the McLean/Alanreed area in 1938 from
Wellington.
She was a homemaker and a member of the Church of Christ.
Survivors include her husband; two daughters, Betty Collie of Lake
Texhoma and Gloria Jones of Cleburne; two sons, Don Allen of Sherman
and Mickey Allen of Huntington Beach, Calif.; a sister, Leona Kahler
of Burbank, Calif.; seven grandchildren; and nine great-grandchildren.
Edith Waggoner
WELLINGTON - Edith Waggoner, 90, died Tuesday, March 18, 1997.
Services will be at 2 p.m. today in First Baptist Church with the Rev.
Johnny Tims, pastor, officiating. Burial will be in Independence
Cemetery by Adams Funeral Home.
Mrs. Waggoner was born in Lone Wolf, Okla. She married Clarence
Waggoner in 1940 at Wellington. They moved to Vinson, Okla., in 1970
and to Wellington in 1979. Her husband died in 1989.
She retired as a cafeteria supervisor for Perryton ISD in 1970 after
working there for more than 20 years. She was a member of First
Baptist Church.
Survivors include two stepsons, Milfred Waggoner of Midland and
Clarence Wendell Waggoner of Denver; a stepdaughter, Zanda Angel of
Pikeville, Tenn.; three sisters, her twin Ethel Mitchell and Mabel
Parkey, both of Mangum, Okla., and Ellen Aldridge of Lyndale; a
brother, Frances Lacasse of Hobbs, N.M.; 11 grandchildren; and 14
great-grandchildren.
The family requests memorials be to a favorite charity or the
Independence Cemetery Association.
Buena Vernon Lyon
SPEARMAN - Buena Vernon Lyon, 73, died Wednesday, March 19, 1997.
Graveside services will be at 11 a.m. Friday in Hansford Cemetery with
Dr. Lewis Holland, pastor of First United Methodist Church of
Canadian, officiating. Arrangements are by Boxwell Brothers Funeral
Home.
Mrs. Lyon was born in Harding County, N.M. She had been a longtime
resident of the Spearman area, moving from New Mexico. She graduated
from Spearman High School and West Texas State University. She taught
school in Spearman until her marriage.
She married P.A. "Perren" Lyon Jr. in 1949 at Panhandle. He died in
1990.
She was a homemaker and a member of First Christian Church.
Survivors include a daughter, Catherine Lusby of Canadian; two sons,
P.A. Lyon III of Odessa and James Ray Lyon; two brothers, Peter Vernon
of Winters and H.J. Vernon of Spearman; and nine grandchildren.
The family requests memorials be to the Hansford County Library.
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For the last few days or so i'm continuously listening to talks given by Llewellyn Vaughan-Lee. They have magnetic effect on me somehow. Today while listening another talk, titled: Spiritual Responsibility, i found something very beautiful. So decided to write it down from the audio and share with you... This is L. Vaughan-Lee speaks,
"I remember years ago being in Seattle airport, in waiting lounge between airplanes. People were reading newspapers, talking on their cell phones, and eating sandwiches. For a moment the VEILS WERE LIFTED FOR ME and I saw this waiting room of people, and I saw each human being is filled with God.
And I saw that the miracle was not that they were full of God, this divine substance, like liquid gold - the way i saw it. Like they were full from tow to right up. I saw that was not the miracle. THE EXTRA-ORDINARY THING IS THAT THEY DIDN'T KNOW IT. That was totally bewildering, totally baffling, that these extra ordinary beautiful luminous beings full of liquid gold of divine substance didn't know that they were like that!
They were talking on their cell phones, arguing with their wives, making appointments, reading the newspaper. It was bizarre!
When one enters the spiritual path, you take upon yourself the responsibility to become aware of that what you are. And then you have to incarnate it in all of the conflicts of daily lives. And practices of the path help you to do that."
Here is the TALK. You can save it by right clicking and choose "Save Target As..."
The talk is recorded at Spiritual Responsibility at a Time of Global Crisis Conference, National Cathedral School, Washington, DC
:: For more of his beautiful talks, pls go here:
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SIGILS ARE ALSO KNOWN AS SEALS. THEY ARE SPECIFIC GEOMETRIC OR VISUAL DESIGNS USUALLY ENCLOSED IN A CIRCLE AND ARE USED FOR VARIOUS MAGICAL AND SPIRITUAL PURPOSES.
COMMANDING AND COMPELLING MAKES MUCH USE OF SIGILS: EACH SPIRIT, WEATHER AN ANGEL (HIGHER BEING) OR DEMON, IS BELIEVED TO POSSESS A SPECIFIC SIGIL. ALLEGEDLY IF THE SIGIL IS CREATED PERFECTLY, THE SPIRIT MUST ANSWER IT'S SUMMONS.
TRADITIONS SIMILAR TO SIGILS EXIST ROUND THE WORLD. ALTHOUGH THE DESIGNS ARE UNIQUE, PURPOSES AND CONCEPTS ARE CLOSELY DESIGNS HAVE HISTORICALLY ALSO BEEN INCLUDED ON FURNITURE, DOCUMENTS, TOMBSTONES, POTTERY AND CERAMICS AND WRITTEN AMULETS. HEX SIGN LITERALLY MEANS "WITCH SIGN." HEX SIGNS ARE ALSO KNOWN AS "HEXAFOOS" OR "WITCH FOOT."
THEIR ORIGINS ARE MYSTERIOUS. JAKOB GRIM AND OTHER SCHOLARS RECOGNIZED THE GEOMETRIC PATTERNS AS DERIVING FROM PRE-CHRISTIAN SPIRITUAL AND MAGICAL TRADITIONS. THEY WERE FIRST USED IN MEDIEVAL GERMANY AND SWITZERLAND AND MAY BE BASED ON THE RUNES. ANOTHER SCHOOL OF THOUGHT, HOWEVER, INSISTS THAT HEX SIGNS ARE NOTHING MORE THAN AESTHETICALLY PLEASING ADORNMENTS.
HEX SIGNS CONSIST OF SIMPLE AND COLORFUL GEOMETRIC DESIGNS THAT REQUIRE RELATIVELY LITTLE ARTISTRY. IF YOU CAN DRAW A STRAIGHT LINE, YOU CAN DRAW A SIMPLE HEX SIGN, ALTHOUGH PERHAPS NOT THE ELABORATE ONES.
DIFFERENT HEX SIGNS HAVE DIFFERENT NAMES, MEANINGS AND POWERS. FOR INSTANCE, TO KEEP LIGHTENING OR HAIL FROM STRIKING OR PREVENT ANIMALS FROM BECOMING BEWITCHED. EXPLANATIONS DATING BACK TO THE 1920'S, ESPECIALLY GEARED TO TOURISTS, SUGGEST THE HEX SIGNS ARE DECORATIONS INTENDED TO WARD OFF MALEVOLENT WITCHCRAFT OR EVIL INFLUENCES. IN OTHER WORDS, THEY ARE "SIGILS."
BRIGHTEST OF BLESSINGS,
LORY
Source: http://modern-wiccan.blogspot.com
The Death programs built into our genetic and hence behavioral and emotional structure are the price we pay for the capacity for sexual reproduction which alone allows for evolutionary change. Only organisms which reproduce asexually, to replicate endless identical copies of their very simple forms, are immortal. Two conjunctions with the black power are of particular interest to the magician: the casting of destruction spells and the avoidance of premature death.
So called "Chod" rites are a ritual rehearsal of death in which the Death-self is invoked to manifest its knowledge and wisdom. Traditionally conceived of as a black robed skeletal figure armed with a scythe, the Death-self is privy to the mysteries of aging, senescence, morbidity, necrosis, entropy and decay. It is often also possessed of a rather wry and world-weary sense of humour.
Surrounding himself with all the symbols and paraphernalia of death, the magician invokes his Death-self in a Chod rite for one of the two purposes. Firstly the experience of the Death-self and the black gnosis brings the knowledge of what it feels like to begin dying and thus prepares the magician to resist the manifestation of actual premature death in himself and perhaps others by, as it were, knowing the enemy. A demon is just a god acting out of turn. In the course of various Chod rites the magician may well experiment in shamanic style by invoking into himself the visualized entities and symbols that he associates with various diseases, to practice banishing them. Thus the Death-self has some uses in medical diagnosis and divination.
Secondly, the death-self may be invoked as a vantage point from which to cast destruc-tion spells. In this case the invocation takes the same general form but the conjuration is usually called an Entropy Rite. One should always look for any possible alternative to the exercise of destructive magic, for to be forced into the position of having to use it is a position of weakness. In each case the magician must plant in his subconscious a mechanism by which the target could come to grief and then project it with the aid of a sigil or perhaps an evoked servitor. Entropy magic works by sending information to the target which encourages auto-destructive behavior.
Entropy magic differs from Combat magic of the Red Gnosis in several important respects. Entropy magic is always performed with complete stealth in the cold fury of the black saturine gnosis. The aim is a cold blooded surgical strike of which the target is given no warning. The magician is not interested in getting into a fight, merely in a quick and efficient kill. The supreme advantage of such attacks is that they are rarely perceived as such by the targets who have nothing but themselves and blind chance to blame for the disasters which even magnanimity in victory does little to assuage. One disadvantage however, is that it is rather difficult to present invoices to clients for effects that appear to be due entirely to natural causes.
God forms of the black power are legion; if the simple form of a cloaked skeleton with scythe does not adequately symbolize the Death-self then such forms as Charon, Thanatos, Saturn, Chronos, Hekate the Hag, Dark sister Atropos, Anubis, Yama and Kali may serve.
Servitors of the black power are rarely established for long term general use, partly because their use is likely to be infrequent and partly because they can be danger to their owner, thus they tend to be made and dispatched for specific single tasks.
Also read this e
Reference: http://lilith-dark-moon.blogspot.com
Reading is a technique used in mentalism to give the illusion of psychic or clairvoyant ability. The techniques used within this field of mentalism are used by scam artists, psychics, mediums, spiritualists and other types of charlatans every day of the week to fuel a multi billion dollar industry based around deception. The techniques themselves are relatively simple once learned, however mastering them and applying them to every situation can become an artform.
Reading is divided into one of three categories: cold reading, warm reading and hot reading. Each one of these three types of reading attempt to prove to the subject that the reader has such an innate knowledge about the subject, that the reader must have some paranormal ability. In reality, no such thing is possible, and by following the posts within this category you will learn the exact techniques used to give the illusion of psychic or clairvoyant abilities.
When we refer to 'reading', we refer to the ability of being able to pick up on a person's past, and what they're currently thinking. Many people mistake this as purely a way of analyzing body language, when in fact this comprises only a very small part of cold reading.
To begin with, let's differentiate between the various types of reading -
COLD READING:
Cold reading is the ability to 'read' a person whilst having very little, if any knowledge about the person. This form of reading is the most difficult as it requires great skill and experience to be able to make statements based upon observations and reactions alone. This is the form of reading that we will be covering the most, and its mastery will ensure that just about any stranger will be convinced that you can read their mind.
WARM READING:
Warm reading consists of making generalised statements that apply to most people, and hoping that the statements will also apply to the person being read. By making general statements, and wording them in such a way that a person thinks the statement applies only to them, warm reading can give the illusion that the reader has great insight into the emotions and personality of the person being read.
HOT READING:
Hot reading involves having a background knowledge about a person, without the person being aware of it. The reader gives the impression that they've somehow acquired knowledge about the person through some pseudopsychological or paranormal means, without the person realising that the reader already had access to such information before the reading took place. This form of reading is the most powerful when executed correctly, however is limited to people that you have already done background research on.
Credit: http://candle-magic.blogspot.com
The Oldest Magic Shop in the United States* opened it's doors in 1873. Located at 493 Sixth Avenue NYC, NY, it was started by two brothers, Francis and Antonio Martinka. Their original shop had 5000 square feet of room with a showroom in the front and a small theatre and workshop in the back. Martinka & Co. was different from many modern magic shops though. They not only sold magic, they built magic. Everything from small props of wood, glass and metal to large stage illusions were crafted in their shop. They possessed a skill that is rarely seen today.
Their shop was frequented by amateurs and professionals alike. The top names of the day, Robert Heller, Alexander Herrmann, William Robinson, Carter the Great, Harry Houdini and Harry Kellar purchased items from Martinkas. By 1902 it became the hang out for regular NY magicians and that's when Dr. W. Golden Mortimer and Dr. Saram Ellison proposed establishing an official organization for magicians. May 10, 1902 The Society of American Magicians was born in the back room of Martinkas Magic Shop.
By 1917, the Martinka brothers decided retirement was in order. They had been running this shop and a previous one in Germany for more than 50 years. They chose to sell the shop and it was purchased by a young up and coming magician by the name of Charles Carter. Known professionally as Carter the Great, he had become a great customer to the Martinkas. Practically his entire touring illusion show was built in the back rooms of the Martinka shop. Charles Carter had been touring for ten years and was feeling the need to settle down. Purchasing the magic shop would be the ideal thing for him.
Charles Carter had grand plans for Martinkas. According to the Carter the Great book by Mike Caveney, Carter planned to open Martinka Magic Shops all across the country. He even had plans to open a large theatre next to Martinkas to feature acts on the weekends and showcase illusions during the week. But none of it was to be and within a year Carter was looking for a buyer. He was loosing money in the magic shop business. Carter also had pulled in a partner after his initial purchase of the company, Alf Wilton. Mr. Wilton would eventually buy Carter out and get involved with a new group of people, John Collins, Frances Martinka, Theo Hardeen and Harry Houdini. The year was 1919.
What did Houdini do with Martinka's you might wonder. He purchased Hornmanns Magic Company from Otto Hornmann, and merged the two businesses together. Beyond that he did precious little. He was busy with his Film Company and history shows what a debacle that was. He sold his 51 percent controlling stock to Alf Wilton after only nine months as President of Martinka & Co..
Frank Ducrot
In 1920, the business moved to 304 West 34th St. in NYC, where it would remain for many years. The next owner, was Frank Ducrot, a popular New York magician. He hired Daisy White to work the front counter and to act as secretary and sometimes as his magic assistant.
Frank Ducrot died of a heart attack in 1938 and the shop was purchased by Al Flosso, and the name changed to The Flosso-Hornmann Magic Shop. Al Flosso was an old time vaudeville and popular Coney Island performer. He knew everyone in magic and he kept the shop bustling right up until his death in 1976 at the age of 80. His son Jack Flosso eventually took over the shop and just as his father had done, kept the spirit of magic alive and kicking in NYC.
The Flosso-Hornmann Magic Shop was a landmark that was visited by professional and amatuer magicians as well as famous Hollywood celebrities and other famous personalities. In 2000, Jackie Flosso sold the shop to Ted Bogusta in the hopes of retiring. In late Sept 2003, Jackie Flosso went to be with Francis & Antonio Martinka, Frank Ducrot, Charles Carter, Daisy White, Harry Houdini and Al Flosso. He was 77 when he died.
Today, Martinka's Magic Shop is an online magic shop and auction house. And I just found out that they have an actual shop in Midland Park NJ, the address is listed on the website. I think they are most famous today for their online auctions of antique magic, which I must admit have had some incredible items offered! You can see them at www.martinka.com
*I understand there is some debate as to Martinkas Magic Shop being the 'oldest'. It certainly has to be the longest running magic shop in America.
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There is magic and energy within every living thing. Magic lies within all lives and the oddity that is mankind. Many of us are guilty of not following our own given heritage or following our chosen path. We may get too busy or have to hide our beliefs.There are no rules along your path or boundaries that you must follow only the beliefs that you have. Did you know that you can use anything contained in nature as a charm or talisman? Today as I was in the beauty of the day I found an acorn and asked of the goddess to let me enchant this small piece of the earth. I charged it with a wish, my version of a simple earth invocation.
As I held this small token of mother earth I could feel its power it shone and brightened at the touch of the streams of the sun light. With the spectrum of the rays of the sun I charge my charm with the power that I have sought. Everything that is around you right now has its very own energy, look around do you feel yourself being drawn to an object? Please stop reading for a moment and pick the object up. What do you feel? Now if you will say the words that are within your heart. Ask the god or goddess to invoke this charm. Do you feel the object responding?
Many of you will be taken back. Are you searching for an answer? Ask the powers that be for the want that you wish of them. Tell them the truth as they know what you are going to say, show them respect, show them what your very essence is made of. The god and goddess know all, see all and are part of everything.Now invoke your charm keep it within your sight or within arms length of your touch for this whole day. Your charm will impart that of which you have asked if it is meant to be. If you have a book of shadows you may want to record your thoughts in your book of light. If you do not have a book of shadows of your own you should start one now. Your book of shadows can be as simple as your online blog or as intricate as a hand parchment book.
There are many witches and wizards that use a simple journal to impart the wisdom of the magic that lies within. Many of us do not have the time nor the supplies to do elaborate rituals daily but it can be a form of ritual to write your magic musings down every day. When you put the words of light down in cyber space or on paper you are doing magic in its most basic form. You must never forget that magic is neither here nor there, it is within you, around you, in front and behind, there is magic within all things and it is up to you the conjurer to bring it about. When the universe has reached out across the bounds of time and reached into the sorcerer/conjurer and made their will the will of the universe so mote it be. As you go about this day let the magic soar see with your 3rd eye feel within the depths of then and now and make each moment count.
Source: http://wiccalessons.blogspot.com
By Dr. Kheti A. Sahure
Before delving into this subject matter, let us begin with a definition for the terms "Ritual, Spell, Spellwork, and Magick" solely based upon my many years of experience as a practitioner of the Occult Metaphysical Sciences, Alternative Religions and Spiritualities:
WHAT IS A RITUAL?
Performed generally for its symbolic value (as in a rite), a ritual is a planned progression or series of actions and activities geared toward the accomplishment of a specific goal in accordance with religious, spiritual, or social customs of the past to the here and now.
WHAT IS SPELLWORK AND A SPELL?
A technique or methodology for physically raising the power and the manipulating energy by way of magick and/or the useful tools of applied occult metaphysics. A spell is a magickal formulary of spoken, written, or the mentalization of specific words performed with varying degrees of magickal and meditative intent or purpose. Often, a spell is performed only as an incantation without being included in a full ritual or ceremony. For example, a simple (easy) Candle Spell can be performed for something "minor" that you or your client needs. On the other hand, you can adapt your spells or spellwork for more complex circumstances. There are many branches of spells and spellwork ranging from healing to love to maleficium (i.e., malevolent sorcery or hexing).
WHAT IS MAGICK?
The term "Magick" is often spelled with a "k" in order to distinguish it from the artistic practice of Illusionist, Sleight of Hand, and Parlor Magic for entertainment purposes. Performing Magick is based upon the practitioner's ability and "will" to bring about (cause) and affect change in people, places, courses of events, circumstances, and physical objects through the elements or elementals (Earth, Air, Fire, Water, and Aether or "Light-Bearing or Spirit"), mystical (mystickal), paranormal or supernatural (metaphysical) means. If a practitioner is employing Ancient Chinese Philosophy in his or her magickal workings, then she or he will work with the Five Elements or Wu Xing (i.e., the "five movements, phases, or steps/stages over elements") of Wood, Fire, Earth, Metal, and Water.
Furthermore, the proper working and exercising of spells and rituals are imperative in any spiritual or divinatory system. Whether it be Low (Folk) Magick, Ceremonial (High or Ritual) Magick, Sympathetic Magick, or Black Magick (the Dark Arts), all have their own form of and approach to rituals and spellwork. Very good examples of highly ritualistic religio-spiritual systems include but are not limited to: The Craft, Khemeticism and Tameran (Ancient Egyptian religions), Qabalah (Hermetic Kabbalah - distinguishing between Judaic theological and the Hermetic magickal viewpoints), Hoodoo, Freemasonry, Alchemy, Chaos, Vodou (Voodoo), Ayurvedic, Vedic, and many other systems that might engage in the practice of spellwork (spell casting), rituals (ceremonial rites), and magick.
Some of the metaphysical techniques and tools used within these systems include the elementals, altars, circles, pentagrams and hexagrams, meditation, divination (tarot, astrology, etc.), prayer, solar and lunar correspondences, conjuration, charms, talismans and amulets, dolls, wands, and many other powerful instruments for the invocation, evocation and petitioning of spirit. Within Native American spirituality and ritual, for instance, there tends to be an attempt at maintaining balance, peace, and harmony between the mundane world and the universal forces (energies) of Spirit or Gitchi Manidoo.
Note that there are many different ways to perform rituals and to cast spells, especially, within the realm of Alternative Religions and Spiritualities (i.e., non-mainstream religio-spiritual paths). Also keep in mind that these methods or practices are not set in granite because each spiritual path, circle, coven, grove, temple, or gathering has its own specific way of doing things. However, there are some basic ingredients or component parts that one will find in almost any spell or ritual-some similar and some not so similar in name:
ANATOMY OF MAGICK, RITUAL & SPELLWORK - STEPS
- Kind or Type of Ritual
- Purpose - Intent of the Ritual
- Ritual Tools (Preparation, Cleansing, and/or Consecration)
- Lunar
Reference: http://master-of-tarot.blogspot.com
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I have been (again) reading Charles Williams (1886-1945) - indeed, I have been reading "C.W" off-and-on since about 1987 (stimulated by Humphrey Carpenter's biography The Inklings).
A major factor in my returning again and again to reading C.W was my failure to understand him and the conviction that I must be missing something important.
I now feel that I understand Williams better than before.
And I am prepared to share this hard-won understanding with my blog readership...
(smiles, looks quizzical, and continues...)
*
This essay by Barbara Newman of Northwestern University entitled "Charles Williams and the Companions of the Co-inherence" was extremely valuable - I just found it last week:
C.W produced poetry, plays, literary criticism but they are inept, and at a very basic level: it is very difficult to follow what is going-on, who is speaking, what is happening and even what has happened.
Indeed, among novels that I have actually finished and re-read, I would say that Williams are by far the worst written: less competent than the worst pulp fiction.
*
The theology is also very badly written.
At first I thought this was because C.W was dealing with profound matters, but this can't be right, since much more spiritually-advanced people (who are much less famous than Williams as writers) are considerably more lucid.
Fr Seraphim Rose for instance, or many other Orthodox Christian spiritual writers such as the anonymous author of Way of a Pilgrim, or St John of Kronstadt; or Roman Catholics such as Pascal, or Aquinas...
But, really, almost anyone is easier to understand than C.W.
The reason is is simple and twofold: firstly, Williams was an inept writer and secondly - on top of that - he was deliberately obscure.
C.W certainly has some interesting things to say, theologically. Interesting, but surely wrong!
Once you have reached the bottom, his main ideas seem not just wrong, but obviously - almost absurdly - wrong.
*
C.W is supposedly a Christian theologian (and is regarded as a great one by many including the present Archbishop of Canturbury - although the present +Cantaur seems so brilliant as to be able to read anything into anything...).
Yet Williams has many bizarre ideas that are (surely?) at odds with Christianity. Sometimes C.W seems not to believe in the divinity of Jesus - which makes him non-Christian.
Apparently he did not believe in the desirability of resurrection, but would prefer death to be an end and a sleep - which means he denies Christian hope.
He believes that all time is literally simultaneous, which denies any direction to history and any meaning to human agency.
(For instance, a modern person can - in Williams' world - accept and thereby reduce the sufferings of people in the past. Including (yes, really) alleviating the sufferings of Christ on the Cross.)
I accept that C.W was much more intelligent and well-informed than I - but this is just nonsense.
And C.W writes frequently and at length of a Way of Affirmation which is supposed to be an equally valid alternative spiritual path to holiness as the ascetic Way of Negation as practiced by the Saints.
Yet Williams' prime exhibit, his only strong and successful instance of a Way of Affirmation is the fictional world depicted by Dante's poetry of love - and Williams provides not a single real life example of a single person ever attaining sanctity by the Way of Affirmation.
Very strange.
*
Williams' vast productivity becomes easier to understand - as a writer he had very low standards.
I am no literary genius (as readers of this blog would willingly testify!) but I would have been ashamed to release such badly-written stuff as Williams poured-out.
With Williams it is not just haste, but I can only presume he had no ability objectively to evaluate his own writing and recognize whether it 'worked' or not.
Or maybe he could see that it did not work, and strove to disguise this obvious fact with deliberate obscurity.
If so, he succeeded with many people, including this writer: it took me a long time to be sure that something like this was going-on.
*
What is indeed remarkable about Charles Williams is now how he managed to write so much but how he managed to "publish "so much!
A second minor miracle is that so much of his "ouvre "remains in print: indeed that "any "of it remains in print is fairly remarkable.
At any rate - and despite my many and serious reservations about Williams writing ability and motivations - I am pleased that so much of what he wrote (and was written about him) is still available.
*
I remain fascinated by Williams as a personality, his effect on other people.
In particular, C.W exemplified in a strong and pure form the horror so many people feel at the shallowness, the banality of mundane worldly existence and the countervailing craving so many people feel for a life in contact with a higher and more real order of things.
Williams' novels depict this in a way which is exciting, inspiring and appealing.
And this was how C.W made other people feel - his friends like Lewis and Tolkien, and his circle of disciples and devotees.
From Williams people got a sense of being in touch with occult reality, a deeper or higher reality; and a stronger sense of being alive and aware.
It seems to me that this was much more a matter of the power of magic than the holiness and love of Christianity - still, for many people and up to a point (beyond which point it became demonic and exploitative), Williams' spiritual charisma could be a step in the right direction: away from materialist nihilism and towards meaning and purpose.
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Everyone wants true love to come around using LOVE SPELLS. This has been one of the most significant focuses for love spells. "Bringing back your lover" is not as easy as people think when it comes to spell casting. When you are looking for a spell caster, look for someone that tells you what their love spells do in detail. SPELL CASTER'S page shouldn't look homemade if they are any type of professional.
SPELLS TO FIND LOVE isn't a hard task, but is just that in itself - a task! Spells to find a love normally are secondary spells to love spells in general. Spells to find a love are normally categorized as "love spells" or seeking spells for a mate. They normally don't call SPELLS to find a love something this simple. I can understand how hard it can be for people to find spells for love and then it's even harder to use spells to find a love.
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Necromancy (Latin necromantia, Greek nekromant'ia) 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 nekr'os "dead" and mante'ia "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, ) 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 V"olusp'a in which Odin summons a seeress from the dead to tell him of the future. In Grogaldr, the first part of Svipdagsm'al, the hero Svipdag summons his dead V"olva 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 s'eances, 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
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
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.
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 Note
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By Kendra Hood
San Antonio Texas is not really known for it's magicians. You might be a bit surprised to hear that San Antonio Magicians are quite popular. You can find a magic show just about any where you look. If you are visiting San Antonio for the first time then be sure that you check out all the different magic shows we have to offer. Adults and children all love watching the performers do their magic acts.
There are many different types of magic. Tourist can't get enough of the street performers. A street performer is someone who goes out into the street or rather the sidewalks and they perform magic tricks for the tourist. These people do it for the love of the trade but if you enjoy the show you should tip them for putting on a show for you.
There are also world class performers that put on magic shows in beautiful theaters. You have to pay a cover charge or buy a ticket in order to see these magicians. It may cost you more but it is worth the price. Most of them bring a lady on stage to assist with a magic trick.
When the audience is able to participate it makes the show even more enjoyable. If you plan to go see a magic show you have a lot of different ones to choose from. You can choose a one man show or you can choose a show that has several people performing magic. Not all of them work alone. In fact some of them prefer to work with a partner.
Many performers like to have a beautiful assistant to help them with their props and tricks. Most people do not know this but the assistant is always beautiful because it distracts from what the magician is doing. If you are not paying attention to the magician but instead watching the assistant then you do not see how the trick is done.
If another magician steals an act or a trick from another magician it can cause a lot of problems because they take this stuff seriously. There are a lot of different types of magic like close up magic. Illusion magic has a lot of light and music and even animals.
when doing close up magic you want to do it in a small crowd with small objects like cards and balls. This type of magic is done in an intimate group. While parlor magic is done in larger crowd like at a small party or even in a living room. The illusionist work on stage with props lights even animals. They also use volunteers a lot. A mentalist works with mental feats like memory, rapid calculations and precognition.
San Antonio has all of these types of performers and if you enjoy magic then you should buy a ticket to one of these amazing shows because they sale out quickly. Everyone loves magic, and what better way to spend a night out than going to a magic show. Be sure to bring the kids because children love magic tricks. Take the whole family to a show and everyone will be happy.
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Theurgy means god work. In short, it is the practice of seeking unity with the divine. Some would call that arrogant. But once a glimpse of that unity is obtained, one realizes that it is available to all. There is no sense of being better attached to the experience.
Thaumaturgy is doing magick to affect the material plane. Doing a spell to obtain twenty dollars is an act of thaumaturgy. Uniting with one's higher nature is an act of Theurgy.
I am a theurgist but I am doing more and more thaumaturgy lately. Most of my acts of thaumaturgy have a theurgic spin to them.
For instance, I am not a happy person. I do not seek happiness. However, I noticed that my direct form of communication coupled with my serious attitude isn't received very well. Therefore, I am developing a spell to be happy, in hopes of forming better relationships with those around me.; with hopes of learning from other people; with hopes of growing as a spiritual human.
Is that a round about way of reaching the goal? Yes. The path of the qabalist is taking everything apart and joining it with every other thing and every other part until a sense of unity is achieved. I am simply taking apart a string of things that have caused an effect and recombining them to result in a different effect. The result will be a microcosmic glimpse of that unity achieved through willful action.
Relatively recently, I obtained knowledge and conversation with my Holy Guardian Angel. There will be a future blog post on that. My HGA told me part of my work was conjuring a particular Goetic spirit. Yet, when I wrote the charge, over and over again, I found myself displeased with the result. I felt as if I was being greedy as I kept demanding more than was necessary to follow the instructions I received.
So I spoke to one of the more famous goetic magicians around, Lon DuQuette. He gave me advice that both fit into my normal mode of working and blew me away. He said the trick to dealing with Goetic spirits involves worship. Not of them but of the ultimate - his term, the Goddess. He said that act is basically one of giving the goddess energy so She can raise you up. Inversely, the relationship with a demon should be accepting or 'vouchsafing' its energy so you can raise it up. By vouchsafing, I took his meaning to be that the energy so given, must be used is accordance with the cosmic flow in order to achieve full effect.
Having conversed with my HGA about the suggestion and having been told it is sound. I am trying to rearrange my paradigm to fit into that linear pattern. Can I do all my workings so that they fit into that flow? One Vertical Line, One Will, One Manifestation. This idea just may be my Spiritus Mundi. It fits very close to what I have done all along.
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