Goddess/God

The Place Between the Worlds

THE PLACE BETWEEN THE WORLDS
PART ONE
©By Anna Franklin
Visit Anna Franklin’s Site
Used w/Permission

“I conjure thee, O circle of power, that thou mayest be a meeting place of love and joy and truth….”
So begins the invocation off the magic circle. It is well known that magicians and witches work within ‘magic circles’, but very few people realise why – including many who use circles on a regular basis.

When the magician casts a circle, he or she creates a space apart from ordinary life: an interface between the mundane plane of waking consciousness and the realm of the gods and spirits, which we might call the Otherworld. When he or she enters the circle he leaves the ordinary world behind and enters a domain apart: a realm of sacred space and time. Indeed, time often flows differently in the circle, and when the magician leaves it after what may seem a few minutes, many hours may have passed in reality. This recalls stories of sojourns in fairyland – another word for the Otherworld.

When the magic circle is properly built, cast and invoked, it becomes the universe in microcosm i.e. it creates in miniature the entire cosmos. The complete circle represents its oneness, while the divisions of the circle stand for the passing of time and the seasons, the space in which the universe exists, and the substances and energies of which it is made. Every item used within the circle has a symbolic and magical resonance that reinforces these ideas and connections.

Whatever the magician performs within this magical microcosm will be reflected in the macrocosm, or in other words, each ritual act will be made manifest in the macrocosm, whether it is the re-enactment of a seasonal myth or an act of sympathetic magic. Since the circle is also the externalisation of the inner world of the magician and intimately connected with him, any act performed within the circle causes deep changes in the consciousness of the magician him or herself.

THE PERFECT CIRCLE
The circle is always a place of power, from the wheel of the chakra to the sacred ring of a stone circle. It is a universal symbol of wholeness and completion. When Christian missionaries reached the Native Americans, they asked the people how they saw God and, in answer, they drew the circle of the feathered sun, red feathers pointing both inwards and outwards, showing energy moving both in to the centre and outwards to the circumference, containing everything. In Buddhism the circle developed into the mandala, used for contemplation and visualisation. It represents everything and is a maze through which the meditator travels. The centre of the circle is the sky-door which is a means of reaching heaven or Nirvana.

The whole circle symbolises continuity, eternity, completion and spacelessness: the absence of time and space. As it symbolises what is complete and unbroken, it also symbolises the Deity.

But the circle can be divided: halved, quartered, or separated into degrees and so on. However, far from symbolising dissolution and imperfection, when these fractions are contained within the circle they represent the balance and harmony of such divisions. Think of the famous yin yang symbol, which represents the reconciliation of opposites within the whole. Within the circle, opposites [such as day and night, summer and winter] are united. Within the circle their division is not absolute, but each gives rise to the other, reconciled in the circle of unity.

The Celtic cross [a circle with an equal-armed cross within it] is a pre-Christian symbol representing the circle quartered through the compass points of north, east, south and west. It is an ancient symbol of the sun, which appears to us as a circular disc, passing through each house of the zodiac during the year, strengthening and weakening as it goes, spinning through time and each of the seasons in turn. Thus, the quartered circle represents movement, time, and the passing of the four seasons. It is equal-armed and characterises the balance and harmony of these within the unity of the circle.

THE CARDINAL POINTS
The four main compass points of the circle are called the cardinal points. When the magic circle is drawn, it is aligned to the cardinal points of the compass- north, south, east and west. This is not merely symbolic, and the east of the circle should be aligned with the real east and so on. The flow of earth power is north to south. The North Star stands still at the north of the circle and for the Celts it was Caer Arianrhod, the Castle of the Silver Wheel, the entrance to the Otherworld and the place of death and rebirth. The circle must be oriented with the energies of the cosmos.

When the circle is cast by the magician, each direction is invoked in turn and the circle is thus spatially orientated. This operation is often called the summoning or invocation of the Watchtowers.

Each position around the perimeter of the circle represents a position in the station of the sun throughout the year, a stage in the cycle of life:

North
The north is the point of the circle associated with the winter solstice [Yule], cold, darkness, midnight, starlight, old age and death. However, it is also the point of regeneration, rebirth and life through death, as it is at the winter solstice that the sun is reborn. It then gains strength and grows stronger up until the summer solstice. The north is associated with the element of earth.

East
The east is the point of the circle associated with the spring equinox. The east is associated with sunrise, dawn and gestation, the beginning of growth; a time of green youth. It is connected with the element of air. In a stone circle oriented to the vernal equinox, the sun will rise directly in the east, over the east stone at the equinox.

South
The south is the point of the circle associated with the summer solstice, with the zenith of the sun’s strength, midday, with things beginning to ripen, with maturity and the prime of life. It is connected with the element of fire.

West
The west is the point of the circle associated with the autumn equinox and the completion of the harvest, with twilight, sunset, completion and decline. It is associated with the element of water.

THE CROSS QUARTERS
Though there are possible correspondences for every degree of the circle, witches generally concern themselves with four more, the cross quarters:
North east marks the point of Imbolc
South east marks the point of Beltane
South West marks the point of Lughnasa
North West marks the point of Samhain

THE DIRECTIONS OF ABOVE AND BELOW
It should be obvious that there are more than two dimensions possible within the circle. The celestial realms of above, and the underworld realm of below stand above and below the circle, and their powers are called upon, drawn through the axis mundi of the circle as the first step of its casting. Thus the invoked circle is not a two dimensional object, but a sphere, extending below ground and above, in which the magician operates.

THE CENTRE OF THE CIRCLE
The central point represents the place where all powers meet, where all times and places are one. For the Celts it was the spiral or glass castle, a place of regeneration and rebirth. The axis through the centre links all the realms and times. The cardinal points are often called the quarters, which are further associated with the four elements. These are invoked when the circle is cast, so that the ring becomes a place of balanced energies.

The four roads [the four Royal Roads of Power] coming from the cardinal points meet at the centre of the circle. This point becomes the axis mundi, the centre of all things where all times and places are one, from which all things are accessible. It may be symbolised by the pillar, the shaman’s ladder, the world tree or cauldron of renewal. The centre is the place of initiation and rebirth. The spiral or maze dance within the circle moves to the centre, representing death, to the centre to the point of renewal, and outwards again in rebirth.
CASTING THE CIRCLE
[This is only one method of casting a circle, and there are many others, but the principle of establishing a boundary between the mundane world and a sacred space where ritual acts are carried out remains the same.]

Set up the altar in the northern quarter of the circle. A low table or chest can be employed as an altar. This should be placed in the north [you might need a compass to fine the cardinal points]. Cover it with a white cloth. Place three candles in holders on the altar. A dish of salt and a dish of water are placed near the front. You will also need a knife which you keep for ritual purposes, which some people call an athame. You can also decorate the altar with seasonal flowers. Place a dish of incense on it.

A candle is placed in each of the quarters, the colours chosen help to resonate with the vibration of that quarter- green for the north [earth], yellow for the west [air], red for the south [fire] and blue for the west [water]. If you can’t get these you can use white candles, but the more you can re-enforce the imagery the more it helps your visualisation. Some people also like to place something that represents the elements in the quarters- a dish of earth in the north, the incense in the east, a flame or candle in the south, a dish of water in the west.

Check that you have everything you need within the circle [remember the matches!] before you start, as once the circle is cast, you will not be able to leave to get it.

CASTING THE CIRCLE:
Light the incense. The first act that must be performed is to establish the boundaries of the circle. Take the knife and beginning in the north draw the circle round the room. Remember where the point of the knife draws will be the edge of the circle. Include in the circle all the things and people you wish to be within the circle.

I conjure the O circle of power that thou mayest be a meeting place of love and joy and truth a boundary between the world of me and the realms of the Otherworld, containing the power that we shall raise within thee, but a shield and protection against our enemies, both visible and invisible.

Take the knife and place the tip in the bowl of salt saying:
Be this salt dedicated to the Lord and Lady [or whatever deities you call upon] to keep us from evil and protect us in this time.

Take the knife again and place the tip in the bowl of water:
Be this water dedicated to the Lord and Lady [or whatever deities you call upon] to keep us from peril and to purify this place.
Tip the water into the salt and mix them together. Sprinkle clockwise [deosil] around the circle saying:

May we cast from us all evil and darkness, viciousness and malice. May we become that which we must be before the Lord and Lady [or whatever deities you call upon], seeking ill to no one. May we be clean within and without so that we are acceptable before them.

Finish by sprinkling each person in turn.

Next connect the circle to all three realms. Take the knife and stand in the centre of the circle. Point it above and say:
Powers of the worlds above, I do summon, stir and call you up to guard our circle and to witness our rites.
Bring the knife down in a straight line and point it downwards. Say:

Powers of the worlds below, I do summon, stir and call you up to guard our circle and to witness our rites.

The watchtowers are then invoked. Take the knife and begin in the north. The casting of the circle is always begun in the north as this is the place of power that flows from north to south, so the power gateway is opened. Many people do not begin the invocations until reaching the east, as this is the direction of vocalisation. Draw a pentacle in the east and say:
Oh mighty powers of the east, I do summon, stir and call you up to guard our circle and to witness our rites.
Repeat this in the south, west, and north.

Return to the altar and consecrate the altar candles with the words:
I consecrate these candles that they shall represent light and knowledge within this circle.
Light the candles and take one round to light all the quarter candles. If you wish you can carry the dish of incense around the circle.

The work of the ritual is now performed.

DISSOLVING THE CIRCLE
When all is finished the circle is dissolved. Take the knife and cut through the boundary of the circle near the east and say:
Mighty powers of the east, thank you for guarding our circle and for witnessing our rites. I bless you in the name of the Lord and the Lady [ or whatever deities you call upon].
Repeat in all the other directions. Cut through the centre and thank the powers of above and below.
Put out the candles and dismantle the temple.

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Apollo

The Birth and Song of Apollo
Latona our Goddess was swollen heavy with the seed of Heaven. She crossed the Tigris-Euphrates River in the pangs of labour. As she reached the distant shore, Her water broke, causing the first life-giving flood of inundation. Clutching the earth, she cried – and at that cry all worlds were silenced. Latona’s fingers marking the sand, and then arose the Sons of Earth, who danced the dance of sword and shield.
In the course of time, Latona gave birth to the Moon Diana and to the Sun Apollo. They were the Twin Wolves ever by the side of our Mistress of the Night.
The isles of Greece! the isles of Greece!
Where burning Saphho loved and sung,
Where grew the arts of war and peace,
Where Delos rose and Phoebus sprung!
To the light and rays of the Mighty Sun.
Protected by Jupiter and Neptune alike
Bring his son to this Earth to heal Mankind.
The Golden Wolf of The Sun is he,
Sol Invictus, Apollo, Phoebus, Delphinus and Lucifer,
Bringer of Light, healer to all, poet, musican
Apollo is of all
As upon this night of honour to Apollo,
We stand before He, our God, our Sun God
We venerate, honour, work and serve he.
As his rays now again to awaken and to rise,
Let the Sun God Awaken and been so seen by all eyes.
As it is our song to thee Apollo, Phoebus, Sol Invictus, Lucifer
We honour thee.
Hymn to Apollo
How Apollo’s laurel sapling shakes!
How the whole temple shakes! Away, away with the wicked!
It must be Phoebus kicking at the door with his fair foot.
Do you not see? The Delian palm nods gently,
All of a sudden; the swan sings beautifully in the air.
Bolts of the doors thrust yourselves back.
Keys–open the doors! For the god is no longer far away.
So, young men, prepare yourselves for singing and dancing.
Apollo appears not to all, only to the good.
He who sees him is great; who does not is lowly.
We will see you, Worker from Afar, and we will never be lowly.
Let the cithara not be silent.
Nor your step noiseless with Apollo approaching, you children,
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Feb Snow Full Moon/ 2/22/2016

On the 2nd of February we will be having our Full Moon, which traditionally is called the Snow Moon. This is because it is the time of year when the snow is heaviest on the earth, it is on the 2nd month the 22nd day of 2016. We have a lot of two’s in this full moon. In numerology it adds up to the number 6 which is sacred to Venus, Diana, Janus and the Heart, the heart being the soul the Ka in which all truths are revealed from within. It is the number of the Human Soul the Ka force, it also unites Fire and Water and is the number of musicians, writers and the arts, so this full moon would be a great time to go into your own soul, your ka and seek what you want to manifest into this world to make a difference.

The Moon is in Virgo which is hazy for the energy of the Moon as Virgo is both a moveable and fixed sign ruled by Mercury on the night side. Traditionally Virgo ruled the 12th house before it was moved to the seventh house in the chart. It is the sign of magic and medicine and much healing is done at this time through the art of magic.

This is a rear occasion as there are many 2 twos surrounding this moon and it brings about our dual sides of our nature the dark and light. The ka within us for many we do not understand or accept that we have both the light and dark and that our energy is androgynous when we accept that we are dark and light and of both energies masculine and feminine we can begin to learn how to find that balance of Virgo’s Scales in our lives and then there lies the true healing we all seek or have found.

Many Blessings to all on the Full Moon this Feb.moon

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Untitled

http://www.patheos.com/blogs/quakerpagan/2015/10/samhain-is-my-fertility-festival.html

By Cat Chapin-Bishop

There is just something about the light this time of year.

New England Fall Leaves. Editor in Law, 2010.

Of course, it helps that I live in New England, where the slanted light of autumn pours over leaves that are themselves turned gold.  There are mornings and afternoons  on my commute when it’s all I can do to watch the road.  In hurried glances, I gulp down visions: pale fields of bleaching corn,  mist that blankets meadows, and the way the sun burnishes all the leaves and the limbs of trees that hurry past my car.

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Season 2 of WitchTalk Radio and the Ohio Valley Psychics; Airing 9 September 2014 8-9:30 EST/EDT

WitchTalk Radio Ohio Valley, LLC is a talk show about Witchcraft, with Special Guests discussing the metaphysical topic of the week. Guest musicians performing their latest tunes, with dates were they are playing. Last by not least, LIVE psychic readings by guest psychics, host Kristin Lee, or co-host Lady Moon.

We will be presenting WitchTalk Radio again with a whole new line up and discussions on the Old Religion and the Occult as well as answering your questions when you call in to talk with us directly.  Giving you insight and education as a tool to understand and grow in your path as well as educate those who would like to know more about who we are as Witches.

We look forward to presenting an exciting new line up this year and giving you our clients the opportunity to learn more as well as gain understanding and hope from the Otherside.

Follow us on BlogTalk Radio at http://www.blogtalkradio.com/witchtalk-radio

We will send out notifications of upcoming shows and our Special Guests along with the topics of discussion.  We are true and serious Witches and we take our Crafting very seriously this is our way of life everyday.

Be sure to tune in.

Many Blessings

Ohio Valley Psychics9ddd3806-4ef7-44d6-b236-da1906209f57_1238875_161581624044363_1440049974_n

Season 2 of WitchTalk is Premièring next week 9 September 2014

Stacy EllisAriana Clausen Velez & Daniel Hough.It’s that time of year again, Season 2 of Witch Talk Radio Ohio Valley, LLC!Psychic’s, metaphysical experts, paranormal teams, metaphysical authors, and musicians please submit your bio & music to Daniel Hough to be considered for this seasons show.9 September 2014BlogTalk Radio at http://www.blogtalkradio.com/witchtalk-radio  8-9:30 pm EST/EDT

73 DAYS until HALLOWEEN!

Please share…thanks in advance!

Stay tuned for updates and the discussion line up and our Special Guest which we will announce and post here.

Be sure to tune in and call in to talk with your Hosts.

 

Ohio Valley Psychics Team

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Invocation of the Moon

moon

Hail to you oh, Goddess, the Moon, blessed lady, fortunate, cold

and moist, temperate and beautiful. Of all the planets you are the

head and key, your movement is smooth, you have shining light, lady

of happiness and joy, of good words, of good fame, of the power to

bless.

You are the lover of law and ponder the things of the world, and

your thought is subtle. You love joyful singing and enjoy joking and

love, you are the lady of ambassadors and messages and of the

revealing of secrets. You are high and noble, you are nearer to us

than the other planets, you are more powerful than all of them and

bright; you bring good and evil, you connect the planets to one

another, you transfer their light, you control everything through your

goodness.

And everything in the world is adorned by your ornament and

by your judgment all is judged. You begin all things, you are their

end. You above all planets have nobility and honor. And in this way

I call upon you.

I conjure you by [all Buddhas & Bodhisattvas] and by Celan and

Silija’il, who are the angels God has set over you to complete your

effects,

I invoke you by all your names; in Arabic, Camar [Qamar]; in

Latin, Luna; in Persian, Mehe [Mah]; in Greek, Zamahyl [Sam’a’il];

in Indian, Cerim [Suma]; in Roman, Celez [Selene], have mercy on

me and receive my humble petition, fill this talisman with your

power, with your spirit, with your pneuma, look with favor on us,

help us to be successful, and to be happy, healthy and safe. Thanks

be unto you, O Moon!

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Neapolitan Witchcraft

Neapolitan Witchcraft

The following 19th century folklore article is referencd to by Leland in his Preface to Aradia or the Gospel of Witches, 1899. It contains many small and marvelous treasures of Italian magical lore, including discussion of lore about the witches’ council meeting under the walnut-tree of Benevento, the flight of Herodiade, healing spells, prayers or spells made upon rosary without medals or knoted cords, etc.

If the reader has ever met with the works of the learned folk-lorist G. Pitre, or the articles contributed by “lady Vere De Vere” to the Italian Rivista, or that of J. H. Andrews to Folk-Lore,* he will be aware that there are in Italy great nubers of strege, fortune-tellers or witches, who divine by cards, perform strange ceremonies in which spirits are supposed to be invoked, make and sell amulets, and, in fact comport themselves generally as their reputed kind are wont to do, be they Black Voodooists in America or sorceresses anywhere.
*March, 1897: “Neapolitan Witchcraft”
–Charles G. Leland, Aradia or the Gospel of Witches, A New Translation by Mario Pazzaglini, Ph. D. and Dina Pazzaglini, 1989, p.115.

It seems that many 19th century folklorists mixed up different types of “withces” willy nilly. Andrews made no distinction between those who act for good or ill. He lumped together those who called upon devils in charms with those who invoked Jesus. Descriptions of deeds quite probably done by genuine living 19th century practitioners were intermixed with imaginary deeds done by folkloric witches.

Activities involving the use of a padlock and knotted cord to attract a lover and that certain charms were taught on Christmas eve were presented along with witches magically removing a hump from a hunchback, dancing naked to cure a sick person, and flying.

Probably Andrews intermixed these activities because they all fall into the realm of folklore about magic. However, by using the single English word, “witch,” he implies all these activities were done by one of the strega.

Leland, wrting at about the same time period, apparently has done much the same. He labeled all Italian female practitioners of magic and divination as strega.

FOLK-LORE
TRANSACTIONS OF THE FOLK-LORE SOCIETY

Vol III March, 1897 No.1

NEAPOLITAN WITCHCRAFT
by J.B. Andrews

Southern Italy has been for many ages the favorite country for witches; they come from all parts of the peninsula to the Grand Councils held under the walnut-tree of Benevento, and even from more distant lands, for its fame is celebrated in Mentonnese tradition. This tree is to have been destroyed by S. Barbato in 660, during the reign of Duke Romualdo, in contending against superstition. Benevento was formerly called Malevento, a name perhaps significant. The site of the tree is now disputed, its very existence doubted; but witches still pretend to meet on the spot where it grew. The Neapolitans have an occult religion and government in witchcraft, and the Camorra; some apply to them to obtain what official organizations cannot or will not do. As occasionally happens in similar cases, the Camorra fears and yields to the witches, the temporal to the spiritual. There are also wizards, but as elsewhere they are much rarer; according to the usual explanation they have more difficulty in flying, being heavier.

It is said that the devil as a man prefers women; they for their part are amiable to him, at times even seducing him. There are special departments of the art–there is that of the earth and of the sea–having their special adepts. The first will only be treated of now; any witch can, however, render service to sea-faring folk, in giving a good haul of fish or averting a storm. Amongst witches by birth are women born on Christmas Eve, or on the Feast of the Conversion of St. Paul. Whoever invokes the devil on Christmas Eve before a mirror may become a witch.

An instruction in the methods is by itself sufficient; it is frequently given by the mother to her daughter, but not exclusively; any one may learn the art, even those knowing only a single incantation can make use of it. When a new witch has completed her education, the two women open a vein in their arms; having mixed the blood, the older witch makes a cross with it under the left thigh of her pupil, who says : ” Croce, croce, sciagurata sono.” There is no visible sign by which to detect them, they recognise one another by looking into their eyes; then the one who first leaves salutes the other by striking her with her left hand on the left shoulder and simply saying : ” Me ne vo.” In payment for the power he gives, the devil receives her soul with those of the others she procures for him; in witness of her fidelity she mocks at religion, and will profane the Host by trampling on it. But she means to cheat him and save her soul at the hour of death. She goes to mass, fills her room with pious pictures, before which, however, she does not work her charms. In her death-agony she sends for the priest, gives up to him all her apparatus to be burnt, then confesses and receives absolution. Her companions try to save some of the most precious objects from the flames. There are certain crimes for which there is no forgiveness, such as having caused death or made a hunchback. Among the many devils the head of all is called Satanasso.

Especially malicious is the Diavolo Zoppo (the lame devil), proud, violent, and treacherous ; he occupies himself much with lovers. Others are Lucibello, Lurdino, Lurdinino, Quisisizio, Turbionone, Scartellato, Baldassare. Their aid is invoked, they are present at the councils. The witches go to meet them flying through the air, often on horseback. In order to be able to fly, after having completely undressed and undone their hair, they go a little before midnight to an isolated spot out of sight, away from every sacred object. It is forbidden to see them, but not to speak to them. Then they anoint their bodies with the following composition, the quantity varying according to their weight: ten pounds of spirits of wine, half a pound of salt of Saturn, half a pound of Dragerio, to be left for four hours in a covered vessel. Then, saying ” Sotto I’acqua e sotto il vento, sotto il noce di Benevento, Lucibello portami dove debbo andare,” they fly away.

The meetings take place at midnight in the country, when the witches dance and take council together. Anyone seeing them may claim a gift; thus a hunchback once got rid of his hump. Hearing them singing ” Sabato e Domenica” in endless repetition, he added ” E Giovedi morzillo” (and Shrove-Thursday), a favourable day for witchcraft, as is also Saturday. This story is one of those most widely spread in Europe. It is indispensable that the witches should return before dawn: once the hour has passed, they fall in their flight and are killed. As a proof, it is said that some have been found very early in the morning in the streets of Naples lying dead and naked. On their way they can neither traverse a running stream nor cross roads; they are obliged ” to go round them.” They can turn themselves into animals, especially into black cats, but not into inanimate objects. However, they may become “wind,” so as to enter a house in order to carry off someone, or to transform him, or for other bad purposes. If when in the house the witch is seized by the hair and so held until day-break, she dies; but if in reply to her question ”

What do you hold ? ” is said : ” I hold you by the hair,” she answers, escaping: ” And I slip away like an eel.” On entering a house she should say: ” lo entro in questa casa come vento per pigliarmi questo figlio, e a I’ora in cut me lo rubo, dev’ essere presente anche la morte.” If she means to transform the person she says: ” lo non sono cristiano, sono animale e sono eretico, e dopo di avere ereticato, ho fatto diventare questa donna (uomo o fan-ciullo) animale, ed io divento piu animale di questa donna.” Beside the bed she says: ” Io sono venuto per forza del demonio, il diavolo mi ha portato su di un cavallo, e come diavolo, e non come cristiano, io mi ho preso questa donna.” Their aid is invoked in quarrels. The Camorrists and bullies bring their arms to have them made invincible. A witch present at a fight can prevent the blows from striking home, or she may stop the fight by saying under her breath: ” Ferma, ferma, arma feroce, come Gesu` fermo la croce, come il prete all’ altare, I’ostia in bocca ed il calice in mano.”

Witches are much sought after in affairs of the affections between lovers, and between husbands and wives, and to restore love between parents and children. They use an ” acqua della concordia ” and an ” acqua della discordia.” To bring back an unfaithful lover the witch goes at night to the cemetery, digs up with her nails the body of an assassin, with her left hand cuts off the three joints of the ring-finger, then reducing them to powder in a bronze mortar, she mixes it with ” acqua benedetta senza morti,” bought at the chemist’s. The lover is to sprinkle the road between his house and his sweetheart’s with this water, and this will oblige the beloved one to return.

Another very powerful powder is made by scraping the left humerus of a dead priest; the powder is then made into a small parcel and hidden on the altar by the server at a mass paid for by the witch. When the priest says: ” Cristo eleison” she must mutter: ” Cristo non eleison.” Such a bone was shown me by a witch; it had been purchased for fifty francs from one of the servants of a confraternity. It had belonged to the witch’s mother, who was also a witch, and had been stolen from the objects given by her before dying to the priest to be burnt. It must be the left humerus, ” the right having been used for giving the benediction.”

It is possible to make a lover come in the following manner. At noon precisely take hold of a shutter or door of the room with the left hand, shut it quickly three times, then strike the floor heavily three times with the left foot. This ceremony is repeated three several times; at the end the shutter is slammed with violence. Each time the door or shutter is shut, say: ” Porta, che vai e vient;” then at the last time of all : ” Prendilo, Diavolo, e non lo trattieni; giacche` set il Diavolo Zoppo, portami N– o vivo o morto.”

To prevent a lover from liking another, stand in front of a wall so that your shadow falls on it; speak to the shadow as if to the lover, saying: ” Buona sera, ombricciuola mia, buona sera a me e buona sera a te; avanti a N— tutte brutte figure, ed io bella come una luna.” In speaking of oneself, touch the breast; the shadow, in naming the lover; in saying bella, touch the face; in mentioning the moon, the wall. Witches undertake to punish the unfaithful. They prepare three cords with knots, a black cord for the head, red for the heart, white for the sexual organs. To cause pain in the head, they take hold of the black cord, gaze at a star, and say: ” Stella una, stella due, stella tre, stella quattro, io le cervella di N– attacco, glide attacco tanto forte, che per me possa prendere la morte.” This is repeated five times outside the witch’s door. For the heart, say: “Buona sera, buona sera, N– mio, dove e` stato? Diavolo da me non e` accostato; diavolo, tu questa sera me lo devi chiamare e qui me lo devi portare.”

Taking hold of the white cord, is said:: ” Diavolo, to in mano ho questo laccio; to gli lego c—i e c-o, da nessuno possa f/–e ed impregnare; solo a questa f-a possa adorare.” The incantation finished, the cord must be worn in order to keep the knots intact, for if untied the charm is broken. A lemon, orange, or even a potato, stuck over with pins of various colours and nails answers the same purpose. The pins and nails are inserted at midnight in the open air, deeply or superficially, according to the harm intended. In sticking in each pin, is said: “Stella, stella, delle fore fore, diavolo quattro, diavolo nove, io questa spilla in testa a N— inchiodo,gliela inchiodo tanto forte che per me ne deve prendere la morte.” Then knots are made round some of the pins with a cord secretly bought by the witch for this special purpose, refusing to take change; if the seller calls her back she tells him that he is mad. In knotting the cord, is said: “Diavolo Zoppo, io metto questa spilla in testa di N– vivo o morto.” Then the object is hidden to prevent a disenchantment, as by throwing it into a drain or into the sea. The head, heart, or liver of an animal is also used, the head of a cock for a man, of a hen for a woman.

To prevent an unfaithful lover from sleeping, the woman goes to bed quite naked, takes hold of the left sleeve of her chemise, saying: ” Rissa, rissa, diavolo, io mi vendo questa camicia, non me la vendo per denaro. Pulci, cimici, piattole e tafani e I’ortica campaiuola, da N– ve ne andate, ed allora pace fossa trovare, quando questa camicia si viene a prendere.” Then, putting the chemise in the middle of the bed, she stands at the foot, places her arms crossed on the bed, and turns them four times so that the last time the-palms are turned upwards, saying: “Il letto di N– non Io vedo, non Io so. Ai piedi ci metto due candelieri, alia testa ci metto un capo di morte, nel mezzo due spine di Cristo. Diavolo, per me si ha da volt are, spesso e tan to deve volt are forte, che per me deve pigliare la morte.” Then she must lie down without speaking, or else she will herself have much suffering. To detach a husband from his mistress, the wife can go barefooted with unbound hair to a crossroad, where picking up a pebble and putting it under her left armpit she says : ” Mi calo a terra e pietra piglio, tra M– e N– un grande scompiglio, e si vogliono acquie-tare, quando questa pietra qui sotto si viene a pigliare.” She does the same at a second cross-road, putting the pebble under the right armpit; then at a third placing the pebble between the chin and breast. Returning to her house she throws the pebbles into the cesspool, so that they cannot be got at, saying: ” M– allora con N– fossa tu parlare, quando queste tre pietre qui dentro viene a pigliare.”

To attract a lover, the witch provides a magnet wrapped with a knotted cord; it must be worn. Much recommended are cakes containing, according to the case, menstrual blood or sperm. A padlock also serves to submit a person to one’s will. In opening it, say: “N— di lontano ti vedo, da vicino ti saluto, ti chiudo e non ti sciolgo, se non farai tutta la mia voglia.” Then lock the padlock, put a knotted cord round it, and keep it in a safe place. It is possible to overcome the protection of holy medals or other blessed objects, especially if something belonging to the person can be obtained-a bit of his skin, nails, or clothing; besides this, the co-operation of four or five witches is necessary. They sing together, one saying ” Tu gli I’hai fatta, to gli la leva,” another replying “Tuglilafai, e non gli la nego.” The witches also undertake to break spells. Suspending a sieve on scissors under the bed of a man made impotent, the witch also places there her shoes crossed; she provides herself with a rosary without medals or other blessed objects, and a packet of unwashed herbs, then tearing the packet and scattering its contents on the ground, she says: ” Come io sciolgo questo mazzo, cost sciolgo questo c-o.”

Sometimes a dance of naked witches takes place round the bed of a sick person, recalling the devil dances in Ceylon, the object of both being to cure the illness. There must be three or five witches; if five, one remains at the back, one stands at each corner of the bed, holding between them cords which must cross the bed diagonally, then dancing, they sing ” Tit git I’hai fatta, ed io gli la tolgo,” going round the bed. When there are only three witches the left corner at the foot of the bed remains empty, the cord being held laterally. They cure all diseases, employing medicinal herbs as well as magic, or even pious objects. Medals of S. Anastasio are much recommended against infection; they are also most efficacious amulets against the Evil Eye, as are also spinning whorls and the well-known horns.

As regards the Evil Eye, witches cannot make it, but they can avert its influence. A small packet of salt worn on the person is a protection against it; but according to the Neapolitans it is useless against witchcraft, contrary to the belief in some other places. For that, a little bag full of sand is good, the witch being obliged to count each grain before working her spell, in the meanwhile the hour of her power passes. A comb, three nails driven in behind the house-door, and the horseshoe are also recommended against witchcraft. Witches can make storms cease, or render them harmless, by saying before an open window: ” Ferma, ferma, tuono, come Gesu` fermo I’uomo, e come quello schifoso prete all’ altare, con ostia in bocca ed il calice in mano.”

Witchcraft is powerless on Wednesday, during Holy Week, and (contrary to what is thought in some other countries) on the eve of St. John Baptist’s Day. It is believed that at midnight then Herodiade may be seen in the sky seated across a ray of fire, saying:

” Mamma, mamma, perche` lo dicesti?””Figlia, figlia, perche’ lo facesti? “

The were-wolf is known, but not as the creation of witches. It is a curse on men born on Christmas live; they are known by the length of their nails. The malady seizes them in the night; they run on all fours trying to bite, but they retain the human form. If they are wounded so as to lose blood, the madness is stopped at once. Girls born on Christmas Eve are not maidens.

The foregoing information was obtained quite recently from witches in Naples. When asked what books they used, they answered None, that their knowledge is entirely traditional. The incantations, often composed in verse, have become in time so damaged that it has seemed better not to attempt to indicate the verses. Still, literal accuracy in repeating the spells is believed to be of the greatest importance. A scarred tongue was shown to me as the consequence of a mistake.

Some of the apparatus of witchcraft mentioned was presented to the Society that it might be placed in the Cambridge Museum.

I owe much to the kind aid of Signor Luigi Molinaro del Chiaro, of Naples, founder of the paper, Giambattista Basile, so much appreciated by amateurs of Italian traditions. Unfortunately it exists no longer.

Le Pigautier, Menton, September, 1896.

 

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A Story Waiting to Pierce You: Mongolia, Tibet and the Destiny of the Western World, by Peter Kingsley

Peter Kingsley has written some of the most profound works that focus on the Western Mysteries, bringing back to the world those philosophers of the Ancient Times work who has been forgotten or long-lost.  It is from these philosophers, teachers, magicians that we have our way of life today.  It is from them we have learned of the depths of the Gods and their natures, their oracles as they guide us to find the answers from within and much more.  I own all of his earlier works and they are works that I do go back and read often as they guide me home to where I came from and take me on journeys in which I remember who I truly am prior to today’s societal expectations.

I highly recommend this work and all of his work for anyone who is a true seeker of self, spirit and the truth from within.

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Revealing a forgotten truth in the present day, this account illuminates the crumbling political and economic structures of the West, shedding light on an ongoing and arduous search for a sense of purpose. Recounting a true story, this exploration tells of a wandering Mongol shaman who made a dramatic appearance around the Mediterranean centuries before the time of Christ. Highlighting how this nomad came as an envoy on a mission of purification, this study records how he met with a man who became tremendously influential in Western science, philosophy, culture, and religion: Pythagoras. The essence of Western civilization is said to have originated from this meeting and this examination argues that today’s conflicts and tensions have stemmed from taking this monumental occasion for granted, forgetting that there must be a greater meaning to life than everyday efforts and struggles. Reflecting on a time when Eastern and Western cultures were one, this evocation contends that there is still a common spiritual heritage to all civilizations. A unique collaboration between the author and archaeologists, historians, and shamans from around the world, this document has the potential to change the future for all.
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Sophia

400px-14_25_Sophia_(Wisdom)_in_the_Celsus_Library_in_Ephesus

Sophia (Wisdom) in the Celsus Library in Ephesus

Sophia

By Giordano Bruno 1548-1600

“The divine Sophia have I loved and sought from my youth; I have desired her to be my spouse.  Ever have I loved and her beauteous radiant form.  Ever have I prayed that she might be sent to abide with me, that she might work with me to the end that I might know what I lacked and what in me God would find acceptable.  And since she had ever known and understood, had guided me in all my life’s activity, I am persuaded that even after death she will ever keep me safe, wrapped securely in her watchful constant love.”

 

Sophia; Goddess of Wisdom Bride of God, by Matthews, Caitlin; pg 251

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