Category Archives: Magical Traditions
Pagan Blog Project: C is for Crafting Protection Salt
Witchcraft is a craft and a practice. As a witch I spend a lot of time crafting different incenses for rituals and for spells. I also spend time crafting spells and rituals. There are many different types of items that can be crafted and built. Today we are going to talk about an item I call protection salt.
Protection salt is in some ways related to Black Salt. The idea behind protection salt is that it will protect your house and home as well as defend your home. Protection salt works both to keep spirits and negative forces away but it also works to cause harm to those spirits and forces that would wish you harm.
Protection salt is really easy to craft and it is very effective. There are very few items used in the recipe and it takes little to no time to craft the items yourself. It takes little to no time and is one of the most effective items I have crafted in recent history.
Materials:
Blender/grinder
Bottle or container
Sea salt 9 table spoons
Dragons blood 3 table spoons
Nettle leaf 3 table spoons
White sage 3 table spoons
Dragon Fire protection tincture 1 1/2 table spoons
Wand or athame to stir
Process:
Measure out the sea salt. Put the sea salt in the grinder
Measure out the Nettle leaf. Add it to the grinder. Mix with your wand or athame
Add the white sage and mix with your wand or athame.
Add the last dry herb (the dragons blood) and mix with the wand or the athame.
Cover the grinder/blender and mix them into a fine powder.
Stir the mixture with your wand or athame.
Call upon the arch angel Michel and the dragons of protection to fill the salt with their power.
Direct Michel power and the dragons power into the salt mixture. Blend with your athame or wand.
Finally add in the Dragons Fire tincture. Feel even more Dragon energy and sacred protection energy filling the blender.
Once more blend the mixture.
As it blends focus on protection and defense of your home, office, or even car. See the mixture radiating both protective and defensive energy.
Bottle the mixture in a bottle or container and label it.
Use:
Sprinkle the mixture on all the windowsills and under all the doors in your home. Sprinkle the mixture on the floors in every room, on your porch, on your steps, and in your drive way. This seals the protection around the building and within the building.
The tinctures addition to the mixture allows the salt to stick better to the windowsills, doors and steps.
Items mentioned:
Available: https://www.etsy.com/listing/161383786/dragon-fire-protection-tincture?ref=shop_home_feat_2
Available: https://www.etsy.com/listing/163604756/powdered-dragons-blood-resin?ref=shop_home_active_11
Available: https://www.etsy.com/listing/161392601/white-sage?
Good luck on crafting your own Protection Salt. If you have any questions feel free to ask me. I will more than gladly help you understand why I used the items I used and how they work as a combination,
Review: The Reiki Guidebook
The author Sasha Vivelo is clearly well informed about the practice of Reiki. This book The Reiki Guide provides what you need to know in order to understand Reiki. The author even provides some information and meditations which may possible allow you to attune to and become a practitioner of Reiki as well.
The Reiki Guidebook is divided into two parts. These two sections cover the first two degrees of Reiki material. These sections each provide a mixture of personal experience, exercises to try, and practical information. These two sections provide enough information for the reader to be able to start doing some energy work on themselves.
The first section covers the first degree material for Reiki which is the basic hands on aspects to the treatment. Here the author covered theory, practice, history, and what the three degrees of Reiki are. This section even includes a point by point guide for laying your hands on the person receiving the treatment.
The two most interesting sections in the first part of the book are the chapter on the atunement process and the chapter on further Reiki practice including how to treat small children, animals, and plants with reiki. In the chapter on the atunement process while the author does give an exercise for a personal atunement so you can practice on your own with your family and friends, the author does say that nothing can replace the in person atunement process given by a Master.
The second part of the book covers the material for the second degree of Reiki training. In this section you are given tools to treat family, friends, and many other people at a distance. You are even shown how to create and use the symbols associated with Reiki work. This part of the book also gives you an idea of how you can continue to give reiki treatments for extended time periods at a distance and even to yourself.
The most interesting chapter in the second part of the book was the section that dealt with using Reiki to aid in the transition from this life to the next life or from life to death. Here the author shared a few different experiences with her own end of the life work with her family members as well as with other people. We learn how Reiki can be beneficial in those with terminal illnesses by helping them manage the pain, and be more at peace with the world in general.
The combination of personal tales and experiences, the practical application, exercises, and the philosophy associated with Reiki makes this a very valuable book in anyone’s collection. For those who are interested in Reiki it gives you the tools to explore Reiki on your own before taking a formal plunge into the practice with your own Master.
Pagan Blog Project: A is for Angels
What are angels? This is a question I have found myself asking myself recently. I once believed that I knew exactly what angels where. Then I heard conflicting stories of them being servants of only one specific God, the God of Christianity, Islam, and Judaism and there for bound to only help and work with those who follow Yaweh/Allah/Jehova. Other people claim that they are simply servants of divine forces and are not limited to a specific set of religions or religious beliefs.
I personally believe angels to be servants of the God Jehova/Allah/Yaweh. Other Gods do have servants or minor Gods that work as messengers and intermediaries between them and humans but I don’t necessarily believe they are angels. That being said I believe that so long as there is a connection in your life to those three religions (Christianity, Islam, and Judaism) they will help and work with you. This connection could be continuing family celebrations, a belief in them, and or a belief in Jesus or that God as a God just not the only God.
I have always held a belief in angels. Though I have not worked with them since the early years on my path as a witch. I knew others still worked with them magically through enochian magic, ceremonial magic, and at times Hoodoo. These three magical traditions are associated with Christianity and angelic magic and angelic work for spiritual practices as well as magical practices. Now I have started to work with angelic forces again.
If you want to work with angelic forces and angelic spirits you simply need to be open to their force. The force that angelic spirits are made up is pure unconditional divine love. If you have any sort of connection in your life to the three paths of Abraham you can work with these spirits. You just need to open yourself up to working with them. They will make themselves known to you.
Hoodoo Reflection-Theory and lore
After writing my blog post for last weeks entry in the Pagan Blog project I have spent some time going over the first instructional Hoodoo book I read. I actually wrote a review of the book and posted it several places online. I’m realizing now just how much correspondence information was in this book to start with. Now I am adding the information to a notebook. I’m writing down the recipes and the associations.
What I have just finished reading was a section on candle lore. There is still more to this section for me to learn and write down. I have candle colors and candle movements written down from this book. The next section I’m taking notes on is interpreting candle wax. It’s going to be a busy evening of writing down associations, recipes, and notes. However writing it in the notebook, then in my records and in an online types form will help me process the information better than I do anything else.
I’ve found the behavior of candle flames section of the lore and practice to be rather interesting. Its not something I had ever considered before in my workings with various types of fire. I may just start to be more mindful when I do more candle work. This section of the book has also made me realize that I definitely need to increase my stock of candles. I don’t have nearly as many non scented small working candles as I would like.
Well that basically consists of what I have done today for an exercise. I am going to do a bit more later on. There is still time in the day. It may be 5 in the evening but that still gives me plenty of time to do more studying, do a ritual or a working. It even gives me time to do other things as well.
As I work through the chapter in the Hoodoo book on elemental magic I realize I have a lot of new ideas to work with in connection to my work with elemental forces and magic. I have always loves working with elemental magic. All of the spells I write are typically based on working magic based on a single element or maybe more based on the context. Now I have several new ideas to consider when working elemental magic.
I know that the incense list, the water list, and even some of the color symbol lists in this book is not complete. I also know that it does not represent all of Hoodoo. I do know that these specific items I have found have given me many different concepts and ideas to work with. I for example never considered looking at the behavior of candles when I work magic with them as a part of understanding if the spell is going to work or not. I also have never really considered the practice of working with dirt or earth from various locations until now.
I am grateful that I have all of these opportunities to develop my own magical theories and practices through the exploration of several different systems. I had been using some concepts found in Cunningham’s two elemental magic books for my spell work as well as the idea of ribbons and tying knots for magic. Now I am exploring other traditions and styles of working magic.
I know with Hoodoo that I have a lot to learn. I also know I should look at my own motives for wanting to learn and practice this style of magic. I have some ideas for why I might be interested but I am not sure if they are enough at times to be honest. I’m also not sure entirely if I as a white female have a right to practice an African American folk magic tradition that was developed because of slavery. There are some ethical considerations here that I am working through.
I need to in the next few days also submit my application for training in different traditions and styles of witchcraft. I am going to do my best to establish daily exercises and training practices for psychic development skills as well as magical skills in the mean time till the training starts. I know for myself that having a structure to my training imposed by a teacher has in the past always helped me maintain focus and be able to establish a daily spiritual practice.
So there is a lot brewing for me spiritually and magically right now. This is a dramatic change from a few weeks ago when I wanted to reconnect spiritually but had no motivation to do so. Now I have a lot of options and opportunities for me to study and grow. I’m trying to make decisions on where to go and what to do. Oddly enough that was my blog post today for the pagan blog project.
I do pray daily. I am currently consecrating and building power at my ancestral altar. I do need to do something about the candle I have there for them. The wick is basically unexposed and the wax walls are too high where even if it does burn the liquid wax will extinguish it instantly. I think I am going to try and soften the wax and melt is down on one side of the candle so that new wax will have a place to drip and fall while the wick can still be exposed and be lit for veneration purposes. Until I work with that I do offer them water daily and pray in the morning and at night a prayer I wrote. I also pray a slightly modified version of a prayer written by a Hoodoo author. That prayer resonated with me which is why I used it.
Right now the use of daily prayer has been the biggest way I have worked on developing a daily spiritual practice. Prayer I believe is a good first step. It offers communication and practice of talking to the spirits. It also offers time to connect mentally and spiritually with the sacred each day. So by doing so in the morning and in the evening I am effectively starting aspects of a daily practice where my spirituality and religion become part of my actual life.
The section of my book on Hoodoo I am working through taking notes and correspondences on is now focused on talismans and charms. This current section mentions several different animal parts that are traditionally used in Hoodoo work. Reading these ingredients and their uses as charms both intrigues me beyond belief and gives me the creeps at the same time. Some of the items I can sort of see getting easy of you for example raise chicken for meat or for eggs. You then would have access to chicken feet. Other things I’m not so sure about.
I do know that some of the items can also be bought frozen at regional specialty markets. I’ve gone through the local oriental markets and I have seen chicken feet in their frozen food section. So there are ways to get some of the animal part items listed with out having to kill them or physically obtain the items myself. Still its not always a comfortable thought for me. Its something that I actively struggle with in my Hoodoo studies.
This is one aspect of Hoodoo that I am still struggling with dealing with. The magical traditions and paradigms I have worked with up till now have all been very adamant about not using animal parts in their workings. When I started to look into traditional witchcraft though that aspect started to change. I started to become more aware of deeper traditions and the use of items like bones and blood of animals in rituals and spells to gain and consecrate their powers. Still because I had been raised against animal sacrifice and against the use of animal parts in spells and rituals for years the adjustment to this worldview change has been difficult.
I started to lift my ban on animal part works when I used snake skin successfully in several healing and rebirth spells. I realized then that if I was using snake skin what then would be so different about using a feather, or claws and whiskers of other animals that I could come across? Animals shed their fur. I know that house cats can and do on occasions shed their claws. If you come across these items in the wild and in nature while walking then they are gifts and I see no reason not to work with them.
To me that counts as finding the gift in nature or around you (road kill). Having your pet bring you the items also counts as finding them in nature. Here the idea is that the animal died natural causes, was killed by something else and you are taking advantage of it (like many animals and creatures in nature) or a combination of these. You didn’t kill it. You found it and used what you could for it. Bones are a good one to find and use this way.
I know some wolf refugee centers or rehab centers will gather the fur and package them for people to use in spells and rituals and other things. I have seen a few of these packaged. I may if I get a chance to visit the local wild animal shelter/rehab this spring/summer bring a bag with me specifically to look at the feathers of the birds in the area and see if I can get some to bring home.
In both of the above situations the items you find that belong to these animals are gifts from nature for you and you alone. They are to be respected and thanked. Like all gifts in nature something should be left as a token of your thanks as payment for the animals death (if they are dead) or for their shedding if they are alive. Though I dont know what I would give at the local rehab farm (set up to rehab the animals and also teach the children and adults in the state about the different wildlife we have and how to help them).
I could kill an animal to eat it. That i have no problem with. Its part of life. I personally believe in not killing an animal unless I intend to eat it. This is how I was raised. Even with eating it I would still try to find as many uses as I could for as much of the animal as possible. The skin would probably become leather for leather work.
I could also kill an animal if my survival depended on it (rabid animal attacking, bear/mountain lion attacks, etc). That though is self defense. Even if I killed an animal in self defense I would still eat it. They are meat after all. Why waste it? Though most of this sort of kill would probably get sacrificed to my Guides and Guardians that protect me in thanks for their protection.
So last night I finished the section in the book I am working through about using human parts in the spells and rituals. Once again like I felt with the animal parts I have some mixed feelings about this practice. Its something I have always had mixed feelings about. I’ve had major warnings early in my career and studies that witches don’t use those things and that doing so even with the best intentions can be incredibly dangerous.
There are somethings I have worked with already like hair and fingernails which I have no issue with. Hair is cut and can be kept and fingernails are trimmed regularly. I used hair in a mojo bag type of spell to personalize it and connect it to my fiance’. I have my own hair to be used in spells and rituals for the same reason. I don’t have any fingernail clippings but I may start keeping them.
I have thought about working with blood. Blood magic is something I have considered doing and I know that power that it would have. I just have not done it yet. Though there are a few spells and rituals I am working soon that I think a finger pricking for blood will be needed to boost the power and effectiveness of the spell. I also know that using your blood is a very traditional practice in many styles of magic. So it obviously has power and effectiveness otherwise it wouldn’t be found in so many different cultures.
Blood was mentioned in the Hoodoo book but it was not normal blood. The blood mentioned specifically in this book was menstrual blood. This is something that I have never been comfortable with. I have heard of many traditional styled female witches using their own menstrual blood in a spell and or a ritual. For them it is the ultimate power and ultimate essence of who they are. For me its just not something I would consider. Some of the traditions given even gave examples or ways that men could work magic using their mates menstrual blood. Most of it involved food of some sort. Sorry that just makes me sick to my stomach.
Semen was another item that was discussed being used in rootwork in a few different ways. I like some of the ideas and I can sort of see how one or two of them might work. Still for me its a discomforting issue. Its not something I like to think about or deal with. Now I again can see how for men or women it would be an effective and powerful way to work your will on them but still. I don’t think I could do it myself.
There were a few other items listed in the book but I’m not going to really go over all of them. They did make me think. Again I had heard of the use and working with those items but I had never considered it myself until now. One of the items mentioned I know is a major component in witches bottles for protection. That is a spell I actually considered doing in my new home and I may still make one in the spring. Its sort of hard to bury and hide the jar from site in the middle of the winter.
Its interesting how I feel I can accept certain practices and uses of body its yet others I am utterly disturbed at working with. I think part of it may also be a cultural thing. That I was taught certain things are not to be touched and thought of. They are to be done and lived with and basically ignored. I may be able to overcome some of the views and issues I have with working with human body parts or excretions but for now I think I will stick to hair, spit, and fingernails.
Its interesting just how different traditions and styles of Hoodoo can be like any other magical tradition. I have one book that is full of prayers and invocations to spirits and gods as part of their conjure practice. I loves seeing those prayers and petitions to the saints and the angels. That is what I associate with Hoodoo-prayers and petition to spirits along with magical acts.
The book I am currently working though says that its almost never used. That would be a contradiction to most people. I see it as different views. One view is much more animistic and believing in the inherent spirit of the items used in the work being the power behind the working while another works more strongly with angelic forces or other spirits for assistance. It all goes with just where in the cultural view of things you go.
I for one thing I am going to go back and forth between calling on spirits and between working with the spirit force in the herbs, stones, and other items used in the spells. I do like the idea of building working relationships with deities and with spirits through magic work and ritual work. I just don’t think that all the spells or rituals I do should revolve around that practice. Being able to work spells on my own with the nature spirits and my own spirit force is important to me.
Plus by working with the spirits of the plants or crystals or other nature based objects in the spell work I also gain even more spirit allies. So in some ways no matter how I perform my Hoodoo work I am going to be working with a spirit of some sort. This I guess just plays into one of the definitions I have come across for Hoodoo which is that is is a form of African American shamanism that survives today through folk magic.
I just finished a section on how to dispose of the tricks or working done in Rootwork best. This is the practice many people refer to as laying the tricks. I guess in some ways it could be considered how the spells are actually sent out into the world. The theories and practices in Hoodoo are definitely different from most of the European styles of magic I have studied and explored. This is actually a good thing as it expands my magical theories and philosophies.
It also gave some good reasons for why tricks would be placed where they should be. Now I knew the first time I read this book and when I wrote the review for it that there was a lot of lore in it. Now that I actually transcribe it I’m amazed at just how much lore and information there is out there for Rootwork. I haven’t even gotten to the spells section of the book. This is all a magical theory section of the book. I’m sure there is going to be even more when I actually look into some of the spells provided in this book.
I know one thing. I will have a whole lot of new correspondences to add to my BOS’s when I am finished transcribing theory notes, belief notes, and the like from my notebook to my actual BOS. I may even create a BOS just for my work and studies with Hoodoo as well as including it in my personal spell book/magical studies book and my philosophy/journey BOS book. For now I will continue to absorb as much of the information as I can through transcribing notes in my notebook.
The idea of disposing of magical supplies and spell tools after a spell has been cast is something that has always been bugging me at the back of my head. With my packet spells I have either burned them or tossed them into the trash. I know some people would shudder at the idea of simply tossing them in the trash but when you think about it the energy has been placed elsewhere. What else are you going to do with that paper? Still the idea of how to lay a trick or spell to get maximum effect as outlined in this section of theory did get me thinking.
Some of the ideas even made sense to me. The ideas between crossroads and running water seemed to fit along with other folklore beliefs I have heard about as well. In most of the religious and spiritual traditions I have studied the crossroad especially form powerful places for working magic and for spiritual practices. This is a power I have always wanted to explore.
There is a rite I read about in traditional witchcraft that seemed like it might be cool to do. Unfortunately it required a crossroads which was something I had but it wasn’t really “secluded” the roads were major roads. Here they aren’t really major roads though there are a lot of houses around the area. So I may have to be very creative as to when I find time to work the rite.
It says to do it at night when no one is around but I wonder if it could be as powerful done during the day. There is also the logistics of transporting and carrying my stang down stairs and outside without drawing the attention of or waking up my fiance’. In either case I still have to find a way to not draw attention to myself when performing the rite outside. Thankfully this is a pretty private area and a pretty quiet one. I’m sure if I were to be out with it I could make it look like a night time stroll or something.
Any way if I am meant to do that rite I will find something to make it work. Thats really how I look at it. I will know when it is right to perform that specific rite. Just like I knew it was time to start working the LBRP for myself again and that it was also time to start doing daily and nightly prayers again. I will feel a drive and a desire to perform the work so strongly that really nothing will stop me from doing that work.
For now my inspiration seems to come from mainly Hoodoo. Though I am also having an urge to go deeper into my herbal magic studies. Right now in regards to herbal magic I mostly work it in the form of incense or tinctures. I haven’t done much kitchen magic or herbal charm practices. I also haven’t done much work with herbs in potions either. I think part of the desire to learn more about herbal magic and herbal work is that I just got a long list of herbs used as charms in Hoodoo lore that makes me wonder a bit more about the lore of plants in European Folk Magic.
Hoodoo is a system of folk magic and folk wisdom that does rely heavily on herbal associations. I mean I believe that is in part where the name RootWoork for Hoodoo comes from as well. So it would make sense that as I learn about new herbs I haven’t heard of before I would also want to look at and explore the talisman or charm properties of some of the plants I have worked with before. There is some wisdom and lore out there concerning European Folk Magic and Folk Lore. I just need to find it.
I’m no longer fighting my desire to learn and practice what I read about in Hoodoo. While I am going to continue to read and research and develop my knowledge base in a text and note format I am also going to try and get some practical experience as well. I’ve found that in the past I let my fears of not doing something right or of not having enough information on a topic get the best of me and never really did the practical work. Now that needs to change. Now I just need to gather a few materials and start crafting one of my tools for Hoodoo.
Pagan Blog Project A: Altars- Temporary workings
Altars- temporary setups
One of the common issues many people come into when they first start seeking paganism, witchcraft, and alternative spirituality is that they might not have space for an altar all the time. There are also many people who live with unsupported family members, or have room mates, or many other factors that do not really allow for having a full time altar set up. This leaves them asking themselves and other pagans what can they do about this? Some people feel they are less pagan or witchy if they can’t have a full time working altar or shrine. If you fit into any of these, then this post is for you.
It is perfectly acceptable to only have your altars set up when you are going to be doing an active working. Many people have to do this sort of practice and work. There are many reasons why people don’t have full time altars (children, family, pets, room mates, room size, ect) set up in their lives. For some it can be a hassel and for others they embrace it and make it apart of their actual rituals. In this way they can build more power. They will not be suseptable to any and all energy of day to day life when in storage, as such the ritual and power charge in them remains and builds.
In having your altars up only during working its important to still build a powerful personal connection with the tools on your altar. When you have to set up an altar for each working you make that part of the work itself. The set up will help you get mentally and physically prepared for magical, spiritual, and religious work. The set up and placement triggers the body to know that certain actions are going to happen next. The mind gets told that a different sort of mindset is needed and the transition from normal consciousness to ritual consciousness comes a lot easier.
By making the altar set up and preparation a part of the ritual you start building power and energy for the ritual the moment those items are touched and sent out. By unwrapping the items and placing them reverently on the altar they get full of sacred energy. This energy will build in those items and radiate when they are used. This process also puts mental and emotional energy into the item that serves as triggers for magical, spiritual, and religious actions.
Ritual preparation is as much a part of the ritual as the meat or actual working is. By treating this process as sacred and reverently as you would the actual ritual you create an even more powerful ritual working. The power will start building the moment you start setting up your altar and get it complete for the working. The blessing after the set up will seal the power in and set the tone for the ritual.
Yes. That is an important part. If you are not going to be having a permanent altar the altar should be physically cleansed before and after each ritual. This is yet another part of the ritual prep and the building of power over the altar. This will remove any mundane or day to day energy that has built up on the surface of the altar making it sacred and suitable for workings. The blessing when the altar is set up charges them for that specific ritual.
When you take the items down and put them away you have an action that serve as a way to transition in and out of ritual consciousness. This serves to finally disperse any energy raised in the ritual that was not directed. From here the sacred energy can be placed into the objects to be used again. Anything not wanted to be kept will be dispersed into the ground as the altar is taken down and day to day life returns. This is why the blessing and cleansing of the altar items and actual altar surface is essential.
I hope that now you can see that even if you have to use temporary altars you can make the most of it and still perfor very powerful and effective rituals. The spells and ritual workings may take a little longer, but if you put all your intent and focus of the ritual into the items from the beginning the power will still be there. It will not diminish. It will only grow the more you feed them.
RootWork:Using the Folk Magick of the Black America for Love, Money, and Success
Rootwork: Using the Folk Magick of Black America for Love, Money, and Success is a very short and concise book. The author clearly wanted to provide a short and easy to read introduction to the practice of Hoodoo. The author wanted to provide a book where the individuals reading could come away feeling at least on a surface level familiar with the topic of Hoodoo and what Hoodoo was.
The short book covers history, the practice, and provides some simple spells and recipes that a novice could use to start their practice. The book is divided up into three parts. Each of the sections of the book provided insightful information but could have been more in depth.
The first part of the book covers the basics which includes the history and some of the basic cultural influences that have made Hoodoo what it is today. This section also defines what Hoodoo is and how it is different from the religion and spirituality of Voodoo. The section also does a basic introduction into the beliefs behind Hoodoo or Rootwork into why this system works. With any folk magic tradition it is essential to understand the culture and the history of the culture the magic system comes from. Without these understandings the practical aspects of the system become useless and one will never really understand what the system has to provide.
The first chapter in the book covers what Hoodoo is as a practice. This is probably one of the most essential chapters in this book. Here the author illustrates why Hoodoo is actually a different system than voodoo. It is also here that we begin to understand the role that Hoodoo played within the slave communities during the years that the slave trade existed. The author also barely covers how the practice managed to survive and adapt. This is also where we see how important herbs played in the roles of the lives of the African Americans historically.
The second chapter covers the history of Hoodoo. Here we see why the practice basically disappeared thanks to regulations in the US regarding slaves and congregations. This chapter also explains why there are various regional differences in southern and central America as well as within the Caribbean Islands that you will not find in the United States tradition of Hoodoo. This is due to the culture of those regions and how easily the slaves were able to adapt their native practices to that of the practices of the slave owners. The author’s main point in these illustrations is that Hoodoo arose out of the slave trade and it is important that we never forget that Hoodoo was and is the connection African Americans have to their native ancestral tribal practices.
Here the author explains that Hollywood has bee one of the biggest contributors to the misunderstanding of hoodoo as a magical practice rather than a religious practice. It is thanks to Hollywood that Hoodoo is seen as an evil practice rather than a rich system of healing spells and life work. While it is true they had spells and practices to harm others and defend the family, Hoodoo originated as a healing system as the slaves could not afford traditional medical care.
The author also illustrates within the chapter the reasons that a person may practice Hoodoo. Given the origins of the tradition and the terrible history of slavery it is a solid question. The authors answers are simple. The author provides 5 simple reasons that any one of African descent may want to practice or learn Hoodoo. The two reasons I found most inspiring are to connect to your ancestors log dead and for spiritual and personal growth and empowerment.
The third chapter and final portion of part one is about how Hoodoo works. Before going into the basic techniques and practices of Hoodoo one should have a basic understanding of the beliefs associated with this tradition. The six commonly held beliefs of Hoodoo Rootworkers forms the basis of how the tradition works. A perfect way to end the first part of the book.
The second part of the book provides some insight as to what the practice of Hoodoo may entail. This section of the book is aptly titled “Elements of Rootwork”. This section of the book is not meant to be a practicum or how to. This is a section that talks about the practices you will find in the how to section. A few of the techniques and practices have some exercises on how to perform that particular practice or use that skill. Overall the segment of the book was designed to introduce you to the basic skills and practices you may find a Hoodoo or a Rootworker engaging in.
The fourth chapter in this book starts off the elements section. For those who are familiar with European systems of magic you may be surprised to find a chapter on the elements and how the elemental forces of earth, air, fire, and water, are used in Hoodoo. This chapter covers how each element has a specific type of magical act that may be used as well as the properties of that element. The concepts here are new and useful to those coming from a European background looking for other ways they can work with the elemental forces of magic.
The fifth chapter in the book covers talismans and charms. Out of all the practices associated with Hoodoo the practices of talismans and charms is probably the most thought of and common one. Here the author goes into some of the traditional Hoodoo charms and talismans that many people are not familiar with covering the use of herbs as talismans by themselves as well as covering the use of human and animal parts. There is also a section on how to most effectively place the talisman or charm for its effect called “laying a trick”.
The sixth chapter in this book covers spirits of the dead. The chapter begins by discussing the types of spirits of the dead that one can experience and meet. The book then goes on to how to honor them and provides a few different examples on how one can communicate with them.
The last chapter in this section covers the various forms of divination that a Hoodoo practitioner may engage in. There are many different methods of divination. The author here explains why divination is engaged in prior to spell and ritual work. The majority of this chapter covers how to perform divination using simple day to day playing cards.
The final section of the book is the one that I was most eagerly interested as a reader which was the selection of spells and recipes to try. The final section of this book is what brings the book from an informative book about the history, practices, and tradition into a practical handbook.
The eighth chapter of this book focuses on what one needs to know before one can actually practice or use the spells and rituals outlined in the following chapters. This very short chapter is essential as it provides a few guidelines to using the spells effectively.
The remaining three chapters are made up of spells and rituals that are written in a step by step manner making them easy to use. Each of the spells contains a list of materials that are required followed by a list of actions and steps to take. Some of the spells have ingredients or actions mentioned earlier in the elemental magic section, but when combined the spells provide useful tools for creating a basic practice.
To end the author provides a selection of providers for spell and ritual supplies. Combined with the spells earlier and the techniques outlined throughout the book this final touch creates a useful handbook for any one to use. Together with the spells the providers and the authors make Hoodoo accessible in the 21st century to a wider selection of people than ever before.