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Post by Admin on Nov 20, 2020 0:57:41 GMT
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Post by Admin on Nov 20, 2020 12:18:11 GMT
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Post by Admin on Nov 20, 2020 12:32:47 GMT
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Post by Admin on Nov 20, 2020 12:35:24 GMT
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Post by Admin on Nov 20, 2020 12:37:05 GMT
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Post by Admin on Nov 20, 2020 22:49:31 GMT
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Post by Admin on Nov 20, 2020 22:55:27 GMT
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Post by Admin on Nov 22, 2020 13:28:04 GMT
The earliest mentions of magic in the world appear in a rather curious ancient Egyptian document - the Westcar Papyrus. This Ancient Egyptian Papyrus Mentions Miracles Performed by Priests and Magicians in Egyptcuriosmos.com/this-ancient-egyptian-papyrus-mentions-miracles-performed-by-priests-and-magicians-in-egypt/The roots of magic have their origins in the dawn of humanity and are born of the need for man to somehow subdue the unknown forces of nature while preserving the mystery. Archaeology has proven that magic had its place in ancient cultures like the ancient Egyptian and it was used for various purposes. Provoking human curiosity, magic marks the beginning of the first timid steps of various sciences. This is a complex and long-lasting evolution, which through a fantastic expression of human intelligence manages to captivate the viewer and make him believe at least for a while in the fairy tale that everyone carries deep inside. The oldest records of magic date back to 2600 BC in a rather curious Egyptian papyrus. It was discovered in 1823 by Henry Westcar and contains the oldest account of a magician named Djedi. He was invited to the palace to perform a magic session in front of Pharaoh Cheops. He demonstrated a trick simulating the beheading of a goose. As all people that were present were convinced of the decapitation, the animal surprisingly recovered its head, freely fluttered its wings, and flew away. The same trick was repeated with a pelican and even with a prisoner of the pharaoh. Of course, the papyrus does not describe the secret of the performance of the trick and today we can only guess what technique of its execution is and what skills are required to manipulate subjects in this way.
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Post by Admin on Nov 27, 2020 20:44:13 GMT
MAGIC & REBELLION ~ OBEAHabeautifulresistance.org/site/2020/11/27/magic-amp-rebellion-obeahen.wikipedia.org/wiki/Obeah“What I see is nothing - I want what it hides - that is not nothing.” ― Jean Rhys, Wide Sargasso Sea This year has been one to remember and not necessarily for the right reasons. But in times such as these we get a chance to reprioritise our lives. We can see what is important, really important. This year I opened up an Obeah mentorship program and I currently have 12 students. What prompted this was a talk given by Eugenia O’Neal, author of Obeah, Race and Racism. The book is one of those greatly researched treasures that manages to sort fact from fiction, and so I asked her, in the course of her research, had she seen an increase or greater awareness of Obeah as some of the other ATR’s have enjoyed. Sadly, her answer was no and quite the reverse in fact. This saddened me to my core, and so I saw it as my duty to pass on my knowledge to others. Of course, Obeah isn’t for everyone. It is a hard and somewhat lonely path but the rewards of such a path not only walked but lived far outweigh the negatives. Not a lot is known about Obeah and as a mixed race woman with Caribbean ancestry living in the UK I understand the need and the struggle that comes with learning about different aspects of yourself. But what I love about witchcraft in general and more specifically Obeah is the rebel aspect, the fighting against the oppressors and the status quo. Here then I thought I’d share a little bit about the largely unknown and misaligned practice that is Obeah. Obeah is Jamaican witchcraft. I say Jamaican because that is where my family is from, my grandparents came to England in the 1950s, sending for their son, my father later on. However the truth is that Obeah is more correctly Caribbean witchcraft; it is practised in Trinidad, Martinique and other islands in the Caribbean, each one with their own tweaks and minor differences, adapted to their own localized needs and availability of herbs and plants. Obeah arrived in the Caribbean via the slave trade, transported from West Africa. The slaves brought with them their own beliefs and gods, their religion and magic the only things they had left. Seeing how the slavers would often separate kinsfolk and tribes, it is quite likely that Obeah started as different parts of different tribes religious and magical practises, merged together in what must have been a very strange and frightening time. The slaves used Obeah to protect themselves from hard and brutal master's, plantation owners and overseers. In turn, the slave owners became wary of Obeah, fearful even and it was made illegal to practise in Jamaica. It is still against the law to this day, though there have been efforts to overturn this outdated law, though they have yet to be successful. However, as I write this, there are fresh efforts to overturn the law, which would make Obeah legal. Let’s hope this time it is successful. Many a revolt was spurred on and encouraged by the Obeah man or Obeah woman. They gave the slaves protection, and perhaps most importantly, hope. The most famous revolt leader was an Obeah woman known as Nanny of the Maroons. She led her people to freedom in the eighteenth century, and the Maroons were the first slaves to have fought and earned their freedom from the British. Even now there is a community of Maroons who live in the mountain areas of Jamaica, descendants of Nanny and her people. Today Nanny of the Maroons is a Jamaican national hero. In times past, perhaps owing to the turbulent history of Jamaica, Obeah was considered dark magic, much akin to the concept of black magic familiar to us in Europe and America. The Obeah woman was someone to be feared and respected, the dark witch. The counterpart to this dark magic was myal, with practitioners of this ‘white magic’ known as the myal man or woman. Myal is similar to Haitian Vodoun, what with drumming and dancing and ecstatic worship. Nowadays though, these distinctions between Obeah and Myal have become blurred with almost any magical practise referred to as Obeah. The world is very rarely black and white, instead modern life is many different shades of grey, and witchcraft practises, Obeah included have adapted as we, the practitioners of these various crafts, have needed. So what do Obeah men and women do? Despite the negative associations, healing work is a major part of an Obeah man or womans everyday work, especially in remote areas where there isn’t always a doctor available, or the money for one. Herbs and plants play an integral role in healing and other work, malevolent as well as benevolent, and spells are uttered to the plants during harvesting and preparation. A good Obeah woman will know all of the plants that grow in her domain, where to find them, their uses, medicinal and spiritual. The Obeah man or woman can be petitioned for works of revenge, lust love, all of the things central to human nature, however, it is the client and not the Obeah practitioner who should face any negative consequences of their request, especially if what they want is undeserved, or if they are wanting a baneful working against another. Rituals are conducted in what is called the balm yard, typically a building or location used specifically for rituals and magic work. Jamaicanpatwah.com define the balm yard as “the place where healing rituals are practised using Obeah or other forms of dark magic.’’ This definition highlights the often contradictory view in which Obeah is held in Jamaica. Dark magic and healing very rarely go together, however Jamaica is a highly religious Christian country, and so anything other than Christianity, even helpful or ‘white’ magic, is viewed with suspicion. Yet those same people will secretly steal away to visit the Obeah woman, petition her for her help when needed. Like witches the world over the Obeah practitioner is often viewed with both fear and awe, a part of the community, but separate from it as well. Despite the negativity in which we are often viewed, us witches are always there, ready to help when our help is needed. When there is no one else to turn to, the Obeah woman will be there waiting. It is people such as these we can turn to now, in this, the dark days as the Empire that is Capitalism begins to crumble. “Only the magic and the dream are true — all the rest's a lie.” ― Jean Rhys, Wide Sargasso Sea
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Post by Admin on Dec 5, 2020 21:56:53 GMT
On the Rituals of the Pentagram. Posted on May 24, 2020 by S.P. withinthepyramid.wordpress.com/2020/05/24/pentagramrituals/The Pentagram and Hexagram Rituals of the Hermetic Order of the Golden Dawn (and its Second Order of the Rosae Rubeae et Aureae Crucis) are some of the most well-known and widely practiced Rituals of the Western magical traditions. In particular, the Lesser Ritual of the Pentagram has been treated to more publications outlining its practice than any other ritual of Ceremonial Magick, and it is frequently recommended to novice practitioners. Yet, many of these published outlines – including some of the most popular – feature embellishments and alterations not present in the original documents of the Hermetic Order of the Golden Dawn (H.O.G.D.), documents which themselves remain unpublished in their complete, unaltered and unredacted forms. While I am not a purist in my own practice, and while I maintain that one may make all manner of personal embellishments and alterations to the minor details of the performance of a particular ritual without hindering its efficacy, I have noticed a tendency on the part of certain authors considered authorities in the field of Ceremonial Magick to wrongly claim that such embellished and altered versions of these rituals are the singular “original” and “correct” ways to perform them (with the implication that other forms are neither original nor correct). Such claims are inevitably and ultimately made without citation. Having personally studied all the original documents of the Hermetic Order of the Golden Dawn and its Second Order of the Rosae Rubeae et Aureae Crucis, I will here outline and compare how the details of ritual performance have been altered, embellished, and redacted by later authors.
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Post by Admin on Dec 9, 2020 12:40:41 GMT
Witchipedia: Ireland’s most famous witchesThe witches of Irish history had one thing in common: they were women who refused to conform www.irishtimes.com/life-and-style/people/witchipedia-ireland-s-most-famous-witches-1.3262008Society has always feared powerful women. Witches have been a feature of folklore right across the globe, from the troll-whisperers of Scandinavia, to Italy’s witch-prostitutes, to the tsukimono-suji – or fox-witch families – of Japan. Whatever form they take, they have one thing in common: they are women who stood apart, whose refusal to conform made them objects of fear, derision, respect and, too often, violence. Ireland’s reputed witches include a four-times-married moneylender; a much-loved healer; a successful seamstress seen as a bit too high and mighty; and eight women from Islandmagee, who were accused of bewitching a young newcomer, in a trial that came to be known as Ireland’s Salem. Alice Kyteler Dame Alice Kyteler, the striking only daughter of a Flemish family of merchants who settled in Kilkenny in the 13th century, grew up to be a successful, well-connected innkeeper and moneylender – and the first person to be condemned for witchcraft in Ireland. Kyteler had the bad sense to outlive not one, but four husbands – bankers William Outlawe and Adam le Blund, landlord Richard de Valle and Sir John le Poer – and to accumulate a vast fortune in the process. In 1302, she and le Blund were briefly accused of killing Outlawe, who was 20 years older than her, but Kyteler’s power locally meant she was able to shake the accusations off. By the time her fourth husband, le Poer, fell ill suddenly in 1324, the rumours that she was involved in Satanic rituals were rife. After his death, his children and those of her previous three husbands collectively accused her of sorcery. The Bishop of Ossory, Richard de Ledrede, seized on the accusations, and the witch-hunt of Alice Kyteler unfolded as a struggle of religion, politics, power and greed. Kyteler once again called in her powerful connections, and had Ledrede jailed and questioned for 17 days, after which he wrote to the Chancellor of Ireland, Roger Utlagh – possibly Kyteler’s brother-in-law – demanding her arrest. The chancellor delayed the proceedings, allowing Kyteler to flee to England or Flanders, where she disappeared permanently from public view. Several of her associates were arrested and one, Petronilla de Midia (see below), confessed to acts of witchcraft conducted, she said, on behalf of her employer. Petronilla de Midia Petronilla de Midia, or de Meath, became a witch by association. The exotic list of charges brought against de Midia and Alice Kyteler, in a trial that transfixed Europe, included making a brew of the intestines and internal organs of cockerels, worms and hairs taken from the buttocks of a dead boy, mixed up inside the decapitated skull of a robber. According to an account of the trial by Ledrede, de Midia claimed both women could fly. She confessed, was flogged “through six parishes” and burnt at the stake in Kilkenny on November 3rd, 1324 – the first person to be burnt for heresy, as witchcraft was not yet on the statute books. Florence Newton, Witch of Youghal Florence “Goody” Newton was a beggar whose crime was to call to the house of John Pyne, a Youghal nobleman, during Christmas 1660 to ask for a piece of beef out of the powdering tub. Mary Longdon, his maid, refused her. “Thou hads’t as good given it me,” Newton replied, words that were later taken to be a curse. When they met at the well a week later, Newton gave her a kiss and asked if they could be friends. Longdon promptly became ill with fits and trances so violent “that three or four men could not hold her”. Witness accounts at the trial in September 1661 recounted how she began vomiting needles, pins, wool and straw, and how her fits got worse when Florence Newton was brought to her. Newton was also accused of causing the death of her prison guard, David Jones, after she kissed his hand though the bars of a prison gate. He developed shooting pains in his arm and died, his widow claimed, screaming Newton’s name. A febrile madness seems to have taken hold of the community, with many of the town’s notables turning up in court to claim they had seen Longdon float to the ceiling or rain stones from her body. While incarcerated, Newton was subjected to a series of brutal tests of witchcraft, including having awls rammed into her hands. The ultimate fate of Florence Newton is not known as the court papers were subsequently lost. If found guilty, she would have been sentenced to death. The Witches of Islandmagee In March 1711, eight women were found guilty at a trial in Carrickfergus, Co Antrim of the crime of witchcraft, and the demonic possession of a young girl. The case, Ireland’s Salem, was set against the backdrop of the superstitions of the Scots-Presbyterian settlers, who made up most of the tiny peninsula. Witch-hunting in Scotland was at its height at the time, with 3,800 people prosecuted. The story begins in 1710, when young Mary Dunbar arrived on the peninsula from Belfast. Mary began exhibiting the signs of possession that had afflicted Mary Longdon: fitting, vomiting nails, throwing Bibles. She claimed to have seen eight women from the community appear before her during her convulsions – and this alone, in the feverishly puritanical community, was enough. Inevitably, the accused women were each outcasts in their own way: they were visually unappealing, drinkers, smokers and with various disabilities. On March 31st, 1711, the eight women were found guilty of bewitching Mary Dunbar – but the precise nature of the sentences and the punishments was not recorded. For more on the Islandmagee Witches, read Possessed by the Devil, by Andrew Sneddon.
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Post by Admin on Dec 12, 2020 13:27:56 GMT
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Post by Admin on Dec 12, 2020 18:45:07 GMT
The central defining tenet of chaos magic is arguably the “meta-belief” that “belief is a tool for achieving effects”. In chaos magic, complex symbol systems like Qabalah, the Enochian system, astrology, or the I Ching are treated as maps or “symbolic and linguistic constructs” that can be manipulated to achieve certain ends but that have no absolute or objective truth value in themselves.– a position referred to by religious scholar Hugh Urban as a “rejection of all fixed models of reality”, [5] and often summarised with the phrase “nothing is true everything is permitted”. [3][6] Some commentators have traced this position to the influence of postmodernism on contemporary occultism. Another influence comes from the magical system of Austin Osman Spare, who believed that belief itself was a form of “psychic energy” that became locked up in rigid belief structures, and that could be released by breaking down those structures. This “free belief” could then be directed towards new aims.
“Chaos… is the force which has caused life to evolve itself out of dust, and is currently most concentratedly manifest in the human life force, or Kia, where it is the source of consciousness… To the extent that the Kia can become one with Chaos it can extend its will and perception into the universe to accomplish magic.” _continue reading :
Gnosticserpent.com/knowledge-base/choas-magick/
Art by Austin Osman Spare
#chaos #chaosmagick #magick #IOT #austinosmanspare #occult #tao #mindmanifesting #psychedelicgnosis #gnosticstate #gnosis #psychedelic #entheogen #gnosticserpent #gnosticserpentcommunity
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Post by Admin on Dec 14, 2020 15:36:08 GMT
In general, witches today can be defined in three ways: someone who actively practices magical rituals or spells, someone who has a spiritual connection such as a psychic medium or a tarot reader, or someone who worships the Pagan gods. What Does It Mean To Be A Witch?www.gaia.com/article/what-does-it-mean-to-be-a-witchBy: Laurie Rihiimaki | Feb. 11, 2019 The term, ‘witch’ gets thrown around in everyday life soaked with a long history of negative connotation.‘Witch’ derives from the Old English noun, ‘wicca’ meaning a male witch and ‘wice’ meaning a female witch or sorceress. However, this negative stigma has recently been viewed as outdated and tired. So, what does it mean to be a witch? Definition of A Witch In general, witches today can be defined in three ways: someone who actively practices magical rituals or spells, someone who has a spiritual connection such as a psychic medium or a tarot reader, or someone who worships the Pagan gods. The reality of what it means to be a witch today carries many traditions of the Pagan religion; something which was previously thought to be tied to the devil or satanic rituals. Modern day witchcraft often includes the lighting of candles, meditation, yoga, incense, the smudging of sage, crystals, dream analysis, and other rituals connected to Pagan roots. However, witchcraft is simply about using the power of the universe and the mind to attract wants and desires. It’s about being in tune with Earth’s natural resources and using them to mystically quench a spiritual thirst. How to Spot A Witch Spotting a witch today compared to the 1600s is an entirely different puzzle. Nowadays, it’s rather easy to determine who’s a witch because they are generally proud of their mystical practice. We now know you can’t simply label someone a witch based on their physical appearance or outspokenness. But, in the late-1500s to mid-1600s in Eastern Europe and early colonial America, witches were named purely based on societal suspicion. For example, if a woman was outspoken, she was a witch. If she owned land or had a great deal of assets, she was a witch. If a woman was widowed or a spinster, she was considered out of the ordinary, therefore, she was deemed a witch. After the label ‘witch’ was plastered on a woman in the community, there were many ways to theoretically prove her connection to the feared and mysterious craft. One of these tests included the bizarre witch cake; a rye flour cake baked with the urine of the accused, which was then fed to a local dog that the community observed to determine if it showed the same behaviors as the ‘witch.’ People believed the urine would transmit satanic juices to the dog because of its supposed association with the devil. There were many other devised strategies to determine the presence of a witch in the community including: Weighing the accused against a stack of bibles Asking them to recite the Lord’s prayer Counting the number of pets they had Counting the number of marriages they had Asking them if they had dreams that included Native Americans or their culture Observing if they talk to themselves These tests and many others determined a community member’s right to continuing living. The accused was also searched for the physical mark of a witch, including birthmarks, scars, or extra nipples. These mysterious physical marks, which we now discern as common biological features, were considered signs of the devil’s presence. The accused were pricked with knives on these marks; if the mark did not bleed, they were deemed a witch.
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Post by Admin on Dec 17, 2020 15:31:22 GMT
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