Hello Anon and thank you for your question! 

I’m glad that you asked me multiple questions, so, let’s answer them one by one. 

1. “What sort of other spells exist in Japanese folklore/culture?”/”Are there ways to commune with Japanese deities?”:

First things first, as a general discretion, I don’t claim to know any effective method(s) in communicating with any deities. So, everything I’m about to tell you here are not from my personal accounts in terms of effectiveness.     

There’re many kinds of “spells” in Japan and the reason why I used the quotation marks is because spells in different Japanese religions (including folk religions) are usually referring to a set of prayer dedicated to specific deity rather than the common Western definition: “a spoken word or form of words held to have magic power.” meaning spells in Japanese culture is a method of communicating with supernatural entities to propose your request (whatever it may be). 

From my understandings, there’re 2 kinds of “spells” used for communicating with supernatural entities in Japan: Norito [祝詞] and Shingon [真言].

First, Norito is a prayer incorporated in Shintoism first emerged in “Kojiki” [古事記] (712) by O-no-Yasumaro [太安万侶] (?-723) written as “Norito-goto” [詔戸言] and it’s the adverb of an ancient Japanese word “Noru” [宣る] which roughly means “(to) declare” in English. (Source: ①)

Norito consists of different variants depending on the situation of usage. For example, “Harae-kotoba” [祓詞] is a prayer used during a Shintoist ritual of spiritual purification/cleansing called “Harae/Harai” [祓]. While “Saku-myobun” [策命文] is a prayer for venerating past emperors/empresses and other monarchs at there’re appropriate burial grounds.(Source ②)

In folk religion, Norito was also reported to be used for rainmaking in Oshino Village [忍野村], Minamitsuru District [南都留郡] (Yamanashi Prefecture). In the past, local villagers would travel to Lake Saiko [西湖] and collect its water in a glass bottle. Next, they took the bottle of water to a nearby shrine altar and suspended the bottle from a branch by rope. If this failed to bring the rain, the villagers requested a shrine priest to recite a certain Norito in front of the same bottle. Once this ritual was over, the villagers transferred the bottled lake water in a cup and poured it into a pond nearby the shrine altar. The second step is said to bring the rain almost all the time. (Source: ③)

Lake Saiko

On the other hand, Shingon or more widely known as Mantra in Sanskrit, is a prayer incorporated in Shingon [真言宗], Mikkyo [密教], Jodo-shin [浄土真宗], and Tendai [天台宗] sects of Japanese Buddhism. First introduced and established in Japan by a Japanese abbot named Kukai [空海] (774-835) (who’s also the founder of Shingon sect of Buddhism in Japan) via Mahāyāna Buddhism from China, Shingon are prayers dedicated to various Hindu-Buddhist deities and were originally written in Brahmic scripts (or “Bonji” [梵字] in Japanese). Since the word “Shingon” is only the Kanji version of the word “Mantra” [मन्त्र] from Vedic Sanskrit the definition remained the same; hymn or prayer. (Source: ④)

Like “Komyo-shingon” [光明真言] or “Mantra of Light” (i.e.: a mantra dedicated to Dainichi-nyorai [大日如来]/Birushana-butsu [毘盧遮那仏] or originally referred to as Mahāvairocana in Sanskrit), for example, the Shingon is recited in Vedic Sanskrit (audio link) and written in Brahmic scripts (English translation). 

“Komyo-shingon” in Bonji characters 

Shingon were a popular topic among occultists and spiritualists who believe that it possess supernatural qualities such as exorcism or fortune gain (like in Youtube title via the audio link above). 

Meanwhile, in Kumakogen Town [久万高原町] of Kamiukena District [上浮穴郡] (Ehime Prefecture), the locals adapted Shingon into a spell for astringent: 

「２・２が４、２・４が８（付）　この血は父と母がこしらえた血　アビラウンケンソワカ」

(Source: ⑤)

Roughly translating to: 

“2 times 2 is 4, 2 times 4 is 8 (and so on), this blood of mine was made by my father and mother, a vi ra hūṃ khaṃ svāhā.”

The last phrase in this spell is also included in the prayer dedicated to Dainichi-nyorai (written as 阿毘羅吽欠蘇婆訶) and it’s the representation of the Five Elements accordingly: earth (a), water (vi), fire (ra), wind (hūṃ), and Heavens/universe (khaṃ) (svāhā: ”I pray to you”). (definition source)    

2. “ Are they mostly to rid oneself of yokai presences?”  

I wouldn’t say they’re mostly for repelling yokai per se, but there certainly are lots of them. Like in Izu City [伊豆市] (Shizuoka Prefecture), for example, the locals chanted a spell to repel Kitsune-bi [狐火] (i.e.: a supernatural fire created by a fox):   

「ソーコーヤソーコー、安達ヶ原に門立って、トーヤヒガシヤランヤ、アララン」

“Sōkōya-sōkō, Adachi-ga-hara-ni-kadotatte, tōyahigashi-yaranya, araran”

The problem is, I have absolutely no idea what this spell is saying since it’s recited in a local dialect that I don’t understand hence, I contacted Izu City’s Municipal Hall in order to figure out what this is spell is trying to convey. (Source: ⑥)  

Depiction of Kitsune-bi via “Gazu-hyakki-yakou” [画図百鬼夜行] (1776) by Sekien Toriyama [鳥山 石燕] (1712-1788) 

3. “Are there rain spells?”

As far as I’m concerned, in Japanese folk religion, most rainmaking spells involves some form of interactions with organic mediums (e.g.: animals and/or trees). That being said, I did manage to retrieve a source with the rainmaking spell included. Again in Shizuoka Prefecture, a monk named Tachibana-no-Nagayasu [橘永愷] or better known by his pseudonym Nōin [能因] (988-1050/1058) was said to be capable of bringing the rain on Mishima City [三島市] (same prefecture) by reciting the following spell: 

「天の川苗代水にせきくだせあまくだります神ならば神」

(Source: ⑦)

Roughly translating to: 

“To whoever deity this prayer may be of concern. If you truly are a deity capable of pouring rain down on Earth, I pray to you, please bestow us the water from the Heavenly River (Ama-no-kawa [天の川]) on to our lowland nursery.”       

Sorry for the long and delayed reply, but I hope these answered your question! 

Sources: 

“Shintō-jiten” [神道事典] (1999) by Kokugaku-in University’s Institute of Japanese Cultural Study [國學院大學日本文化研究所]

“Heisei-shinhen Norito-jitenban” [平成新編 祝詞事典版] (2015) by Takao Nishimuta [西牟田 崇生] (1948-present)

“Kaiji: Oshino-no-ike” [甲斐路: 忍野の池] (1997) by Yasuo Amano [天野 安夫] (n/a)

“Mikkyō-kyoten” [密教経典-大日経・理趣経・大日経疏・理趣釈] (2011) by Yūshō Miyasaka [宮坂 宥勝] (1921-2011)

“Ayumi Furusato-no-minzoku: Naose (Kyū-kawase-mura) no-minzoku” [あゆみ ふるさとの民俗: 上直瀬 (旧川瀬村) の民俗] (1960) by Seishi Mori [森 正史] (n/a) 

“Shizuoka-kenshi Shiryō-hen #23 Minzoku #1: Dai-ippen… Shin’i-no-naka-no-dōbutsu” [静岡県史 資料編23 民俗1: 第一編 二一動物との交流: 二 心意の中の動物] (1989) by Kan’ichi Nomoto [野本 寛一] (1937-present) 

2020 is the year of the rat, and that means rat temples in Japan will be extra popular during the New Year’s period. Rats or mice (the Japanese word nezumi 鼠 doesn’t distinguish between the two) are associated with Daikokuten, the god of wealth, farmers and food; and where there’s food, you’ll find quivering whiskers. I photographed these similar statues at two temples, Soko-in (祖光院) in Chiba and Enjo-in (円珠院) in Koto Ward. Incidentally, Soko-in is famous for red spider lilies or higanbana. Can you spot them in the background?

Hello Anon and thanks for the question! 

I think the “paper charm” you’re talking about is Reifu [霊符] (among other names such Gofu [護符]) and are used by Japanese Taoists, Feng shuists, Astronomists, and Mikkyo Buddhists. Reifu/Gofu comes in different depiction and functionality mostly issued by a temple or shrine, but they’re all believed to be related with celestial divination (e.g.: Moon, Sun, Big Dipper, and etc…) including Totemic depiction of animals (e.g: fox, crow, and etc…). Such as Komatsu Temple [小松寺] in Minami-boso City [南房総市] (Chiba Prefecture), where the temple issues 2 separate sets of Reifu/Gofu for different purposes (e.g.: easy child delivery, anti-burglary, advancement in life, and etc…): “Chintaku-nanajuni-reifu” [鎮宅七十二霊符] (left) and “Butei-ouyo-gojuhatten-reifu” [武帝応用五十八篆霊符] (right).   

Reifu/Gofu from Komatsu Temple 

The “prototype” of Reifu/Gofu, according to Japanese Historian Prof. Nobutaka Inoue [井上 順孝] (1948-present) via “Shinto (Zukan-zatsugaku)” [神道 (図解雑学)] (2006), derives from a primordial Japanese animist belief that leafs from a divine plant or sword fostered essence of spirits in nature. Thus, incorporating these mediums (leafs from a divine plant in this case) as talismans later on became to be the Reifu/Gofu that we know of today. This explanation does make sense since the most popular form of Reifu/Gofu issued by many shrines throughout Japan is the “Jingu-taima” [神宮大麻] and the paper material utilized in this talisman was hemp (or “Oharai-taima” [大祓大麻] in old Japanese vocabulary) for the plant was considered to be divine in ancient Shintoism which is also why hemp is used for Onusa [大幣] (big size)/Harae-gushi [祓串] (small size) (i.e.: a ritualistic tool used in Shintoist rites) as well. 

“Jingu-taima” issued by Ise Grand Shrine [伊勢神宮] in Ise City [伊勢市], Mie Prefecture 

Functions of some Reifu/Gofu depends on where the person installs it as well. Like the “Kumano-go’ou-gofu” [熊野牛王符] issued by Kumano-sanzan Shrines [熊野三山] or “The Three Kumano Shrines” (which are: Kumano-hondo Grand Shrine [熊野本宮大社] (Tanabe City [田辺市], Wakayama Prefecture), Kumano-hayatama Grand Shrine [熊野速玉大社] (Shingu City [新宮市], ”), and Kumano-nachi Grand Shrine [熊野那智大社] (Nachikatsu’ura Town [那智勝浦町], “). According to the official website of Kumano-hondo Grand Shrine, the Kumano-go’ou-gofu is effective for burglary prevention when installing it at the house entrance and fire hazard prevention when installing it on the kitchen ceiling. 

Kumano-go’ou-gofu specifically issued in Kumano-hondo Grand Shrine (other variants)

Finally, when you asked “…would tattooing one of those charms be permanent protection?” the thing is, Ryuukyuu People [琉球民族] already did that in the past. Isn’t it interesting? 

Hello Anon and thank you for your question! 

I’m glad that you asked me multiple questions, so, let’s answer them one by one. 

1. “What sort of other spells exist in Japanese folklore/culture?”/”Are there ways to commune with Japanese deities?”:

First things first, as a general discretion, I don’t claim to know any effective method(s) in communicating with any deities. So, everything I’m about to tell you here are not from my personal accounts in terms of effectiveness.     

There’re many kinds of “spells” in Japan and the reason why I used the quotation marks is because spells in different Japanese religions (including folk religions) are usually referring to a set of prayer dedicated to specific deity rather than the common Western definition: “a spoken word or form of words held to have magic power.” meaning spells in Japanese culture is a method of communicating with supernatural entities to propose your request (whatever it may be). 

From my understandings, there’re 2 kinds of “spells” used for communicating with supernatural entities in Japan: Norito [祝詞] and Shingon [真言].

First, Norito is a prayer incorporated in Shintoism first emerged in “Kojiki” [古事記] (712) by O-no-Yasumaro [太安万侶] (?-723) written as “Norito-goto” [詔戸言] and it’s the adverb of an ancient Japanese word “Noru” [宣る] which roughly means “(to) declare” in English. (Source: ①)

Norito consists of different variants depending on the situation of usage. For example, “Harae-kotoba” [祓詞] is a prayer used during a Shintoist ritual of spiritual purification/cleansing called “Harae/Harai” [祓]. While “Saku-myobun” [策命文] is a prayer for venerating past emperors/empresses and other monarchs at there’re appropriate burial grounds.(Source ②)

In folk religion, Norito was also reported to be used for rainmaking in Oshino Village [忍野村], Minamitsuru District [南都留郡] (Yamanashi Prefecture). In the past, local villagers would travel to Lake Saiko [西湖] and collect its water in a glass bottle. Next, they took the bottle of water to a nearby shrine altar and suspended the bottle from a branch by rope. If this failed to bring the rain, the villagers requested a shrine priest to recite a certain Norito in front of the same bottle. Once this ritual was over, the villagers transferred the bottled lake water in a cup and poured it into a pond nearby the shrine altar. The second step is said to bring the rain almost all the time. (Source: ③)

Lake Saiko

On the other hand, Shingon or more widely known as Mantra in Sanskrit, is a prayer incorporated in Shingon [真言宗], Mikkyo [密教], Jodo-shin [浄土真宗], and Tendai [天台宗] sects of Japanese Buddhism. First introduced and established in Japan by a Japanese abbot named Kukai [空海] (774-835) (who’s also the founder of Shingon sect of Buddhism in Japan) via Mahāyāna Buddhism from China, Shingon are prayers dedicated to various Hindu-Buddhist deities and were originally written in Brahmic scripts (or “Bonji” [梵字] in Japanese). Since the word “Shingon” is only the Kanji version of the word “Mantra” [मन्त्र] from Vedic Sanskrit the definition remained the same; hymn or prayer. (Source: ④)

Like “Komyo-shingon” [光明真言] or “Mantra of Light” (i.e.: a mantra dedicated to Dainichi-nyorai [大日如来]/Birushana-butsu [毘盧遮那仏] or originally referred to as Mahāvairocana in Sanskrit), for example, the Shingon is recited in Vedic Sanskrit (audio link) and written in Brahmic scripts (English translation). 

“Komyo-shingon” in Bonji characters 

Shingon were a popular topic among occultists and spiritualists who believe that it possess supernatural qualities such as exorcism or fortune gain (like in Youtube title via the audio link above). 

Meanwhile, in Kumakogen Town [久万高原町] of Kamiukena District [上浮穴郡] (Ehime Prefecture), the locals adapted Shingon into a spell for astringent: 

「２・２が４、２・４が８（付）　この血は父と母がこしらえた血　アビラウンケンソワカ」

(Source: ⑤)

Roughly translating to: 

“2 times 2 is 4, 2 times 4 is 8 (and so on), this blood of mine was made by my father and mother, a vi ra hūṃ khaṃ svāhā.”

The last phrase in this spell is also included in the prayer dedicated to Dainichi-nyorai (written as 阿毘羅吽欠蘇婆訶) and it’s the representation of the Five Elements accordingly: earth (a), water (vi), fire (ra), wind (hūṃ), and Heavens/universe (khaṃ) (svāhā: ”I pray to you”). (definition source)    

2. “ Are they mostly to rid oneself of yokai presences?”  

I wouldn’t say they’re mostly for repelling yokai per se, but there certainly are lots of them. Like in Izu City [伊豆市] (Shizuoka Prefecture), for example, the locals chanted a spell to repel Kitsune-bi [狐火] (i.e.: a supernatural fire created by a fox):   

「ソーコーヤソーコー、安達ヶ原に門立って、トーヤヒガシヤランヤ、アララン」

“Sōkōya-sōkō, Adachi-ga-hara-ni-kadotatte, tōyahigashi-yaranya, araran”

The problem is, I have absolutely no idea what this spell is saying since it’s recited in a local dialect that I don’t understand hence, I contacted Izu City’s Municipal Hall in order to figure out what this is spell is trying to convey. (Source: ⑥)  

Depiction of Kitsune-bi via “Gazu-hyakki-yakou” [画図百鬼夜行] (1776) by Sekien Toriyama [鳥山 石燕] (1712-1788) 

3. “Are there rain spells?”

As far as I’m concerned, in Japanese folk religion, most rainmaking spells involves some form of interactions with organic mediums (e.g.: animals and/or trees). That being said, I did manage to retrieve a source with the rainmaking spell included. Again in Shizuoka Prefecture, a monk named Tachibana-no-Nagayasu [橘永愷] or better known by his pseudonym Nōin [能因] (988-1050/1058) was said to be capable of bringing the rain on Mishima City [三島市] (same prefecture) by reciting the following spell: 

「天の川苗代水にせきくだせあまくだります神ならば神」

(Source: ⑦)

Roughly translating to: 

“To whoever deity this prayer may be of concern. If you truly are a deity capable of pouring rain down on Earth, I pray to you, please bestow us the water from the Heavenly River (Ama-no-kawa [天の川]) on to our lowland nursery.”       

Sorry for the long and delayed reply, but I hope these answered your question! 

Sources: 

“Shintō-jiten” [神道事典] (1999) by Kokugaku-in University’s Institute of Japanese Cultural Study [國學院大學日本文化研究所]

“Heisei-shinhen Norito-jitenban” [平成新編 祝詞事典版] (2015) by Takao Nishimuta [西牟田 崇生] (1948-present)

“Kaiji: Oshino-no-ike” [甲斐路: 忍野の池] (1997) by Yasuo Amano [天野 安夫] (n/a)

“Mikkyō-kyoten” [密教経典-大日経・理趣経・大日経疏・理趣釈] (2011) by Yūshō Miyasaka [宮坂 宥勝] (1921-2011)

“Ayumi Furusato-no-minzoku: Naose (Kyū-kawase-mura) no-minzoku” [あゆみ ふるさとの民俗: 上直瀬 (旧川瀬村) の民俗] (1960) by Seishi Mori [森 正史] (n/a) 

“Shizuoka-kenshi Shiryō-hen #23 Minzoku #1: Dai-ippen… Shin’i-no-naka-no-dōbutsu” [静岡県史 資料編23 民俗1: 第一編 二一動物との交流: 二 心意の中の動物] (1989) by Kan’ichi Nomoto [野本 寛一] (1937-present) 

Hello @anunearthlyfireburningbright and thanks for the question! 

So, like you said, Buddhism and Taoism were two foreign religions which greatly influenced indigenous Japanese religious ideologies whether it shamanism or animism. This being said, there actually was a forerunner religion which became a crucial part of Japanese folk religion that was then carried onto Shintoism and that is Wū Shamanism or Wuism (Pinyin: wū jiào [巫教]). 

Probably as a result of other Northeast Asians such as Tunguskan Peoples and Manchurian Peoples migrating to Japan from Mainland Asia which later became to be known as Torai-kei-Yayoi People [渡来系弥生人] somewhere during the Yayoi period [弥生時代] (1,000 BC - 300 AD), the native Jomon People [縄文人] accepted them in and their Yayoi Culture (e.g.: metallurgy, agriculture, and etc…), including Wu Shamanism.  (source ①)(n.b.: Wū Shamanism was not solely practiced by the ancient Chinese, but by other ethic groups in Far East Asia such as Koreans, Siberians, Manchurians,and etc…)(source: ②)

Like its name suggests, Wu Shamanism (established during the Late Zhou Dynasty (4th to 3rd centuries BCE) of China (source: ③)) had a strong emphasis on shamanistic priestesshood who were called Wū [巫] shamaness (like the Kanji letter for Miko [巫女] shrine priestesses) and their ritualistic methodology. In one of its ritual, according to Japanese Historian Prof. Aizan Yamaji [山路 愛山] (1865-1917), a Wū shamaness would erect a pillar called Sotte [神杆] representing the spirit(s) that the shamaness is about to summon and state their prayers. (source: ④)

Wū shamaness from the Korean Peninsula

This idea of incorporating pillars as a medium for spirits to possess is most likely the reason why the Japanese quantifier for deities, used even to this day, are counted as Hashira [柱] or Pillar(s) in English (e.g.: Hito-hashira [一柱] = “one deity”, Futa-hashira [二柱]=“two deities”, Mi-hashira [三柱]=“three deities”, and so on…) instead of person.

Another thing Prof. Aizan pointed out is that a ritualistic device in Wū Shamanism might have inspired the installment of an important architectural feature on every Shinto shrines. Have you ever wondered how the word “Tori’i” [鳥居] doesn’t make any sense in both English and Japanese because what does a bird(s) (Japanese Kun Pronunciation: Tori [鳥]) has anything to do with a gate especially when there’re nothing “bird” about them? However, looking at a device called Soto [蘇塗] used for shamanistic rites by Wū shamans in celebrating the spirit(s), you see that there’re somethings on the very top…. yes, birds! (source: ④)

Soto from the Korean Peninsula 

Soto are the potential archetype of Tori’i gates hence, the usage of Kanji character “Tori” [鳥] in its name and a replica of Tori’i gate design from Yayoi period is now displayed at Yoshinogari Site/Historical Park (of Yayoi period) in Yoshinogari Town [吉野ヶ里町], Kanzaki District [神埼郡] (Saga Prefecture). (source: ⑤)

Replica of Tori’i from Yayoi period in Yoshinogari Site/Historical Park

Even though these relationship between Wu Shamanism and primordial Japanese folk belief/religion (or Koshinto [古神道] if you will) almost faded away entirely as Shintoism became an official, quasi-independent state religion of Japan (until the Shinto-Buddhist syncretism and introduction to Taoism) as well as the adaptation of Buddhism which was a popular religion throughout Asia at that time period before Islam, some reminiscent remained. Such as the ritualistic tools and choreography used in the Korean Shamanism/Folk religion generally referred to as Shinism (Korean: 신교) or Shindo (Korean: 신토) in Korean which is an identical title to Shintoism [神道] meaning: “The Way [道/토] of Kami (Deities)[神/신]”. 

Henceforth, the introduction of Wu Shamanism played an instrumental role in adding further ideological substances onto the preexisting religious/spiritual beliefs (whether they be animism, shamanism, spiritualism, and/or totemism) of ancient Japanese people. 

Noro [ノロ] Shamaness from Kudaka Island [久高島], Okinawa Prefecture 

At last, let me explain the Christian influence in Japanese folklore/ folk beliefs. Christianity or technically Catholicism, was introduced to Japan in 1549 by a Spanish priest named Francisco de Xavier (1506-1552) for one of his missionary tours around Asia. Long story short, the Japanese feudal government went on a massive purging spree after 1616 that not only outlawed Christianity, but persecuted Japanese Christians either by forced apostatise and/or immediate execution. This is what led to the creation of “Amakusa Christianity” (Japanese: Amakusa-kirishitan [天草キリシタン].(source: ⑥)

After the Shimabara-Amakusa Rebellion [島原 天草の乱] (1637) initiated by General Jirou Amakusa/Shirou Masuda [天草 四郎/益田 四郎] together with Japanese Christian peasants who were loyal to him revolted against the anti-Christian feudal government of Edo Shogunate [江戸幕府] represented by Lord Nobutsuma Matsudaira [松平 信綱] and Lord Shigesama Itakura [板倉 重昌] ended in 1638, which resulted to General Jirou/Shirou’s defeat, the Christian inhabitants of Amakusa archipelago [天草諸島] were subjected to heavy religious oppression that forbade them from practicing Christianity in anyway or form.(source: ⑦) 

Portrayal of General Jirou/Shirou via “Keisei-suiko-den” [競勢酔虎伝] (1874) by Yoshitoshi Tsuki’oka [月岡 芳年] (1839-1892)

Despite of all these hardships, Christians in Amakusa never abandoned their devotion towards the Christian God and invented elusive methods of practicing Christianity which later became a tradition on its own that is “Amakusa Christianity”. As an example, in 1651, the Christians of Amakusa occasionally visited the Satsuki-suwa Shrine [﨑津諏訪神社] in Amakusa City [天草市] (Kumamoto Prefecture) in order to avoid suspicion from the local authority. There, when they approached the main shrine altar, they secretively uttered the prayer: “An-men-ri’usu” [あんめんりうす] which is a ciphered version of the Latin prayer “Amen Deus”. (source: ⑧)

Satsuki-suwa Shrine

On a somewhat related note, “Christianity” made a revival in Japanese folklore again in the 1930′s when Toraitsuka [十来塚] or The Tomb of Christ’s Brother was allegedly discovered in Shingou Village [新郷村] (Aomori Prefecture) by Amatsu Cult [天津教] Leader Kiyomaro Takeuchi [竹内 巨麿] (na/) via “Takeuchi-bunsho” [竹内文書] (falsified documentation of Japanese history written probably in 1928 featuring fringe theories such as Jewish Japanese Common Ancestry Theory [日ユ同祖論]) arguing that the Israelite carried the crucified corpse of Christ’s brother Iesukiri Kurisumasu [I don’t even know anymore…] to Japan and buried the body in Herai Village [戸来村] (today’s Shingou Village). Even to this day, the locals who believe the word of Takeuchi celebrates the annual Kirisuto (as in Christ) Festival [キリスト祭] by dancing the traditional Northeastern Japanese choreography called Nanya-doyara Dance [なにゃどやら踊り] in front of Toraitsuka.     

Toraitsuka

Phew! This took longer than I expected and I’m sorry for the delayed reply, but that’s all! 

Sources:

“Ijin-to-sonota Ta-jyuuni-fumi Oka-masa’o-ronbunshuu” [異人その他 他十二篇　岡正雄論文集] (published 1994) by Masa’o Oka [岡 正雄] (1898-1982) 

“Korean Shamanistic Rituals“ (1981) by Lee, Jung Young (1935-present) 

“The Chinese Approach to Shamanism” (ed. 1980) by Kagan, Richard C. (1938-present)   

“Nihon-fujoshi” [日本巫女史] (1930) by Taro Nakayama [中山 太郎] (1876-1947) with Aizan Yamaji [山路 愛山] (1865-1917)

“Kodai-chosen-to-wazoku” [古代朝鮮と倭族] (1992) by Torigoe Kenzaburō [鳥越 憲三郎] (1914-2007)  

“Nihon-kirisuto-kyoshi” [日本キリスト教史] (1990) by Takashi Gonoi [五野井 隆史] (1941-present)

“Shimabara-no-ran” [島原の乱] (2005) by Chisato Kanda [神田 千里] (1949-present) 

Shield (in terms of weapon) Making was one of the important profession in primordial Japan. In the old Japanese vocabulary, used between Kofun Period [古墳時代] and Ritsuryō Period [律令時代], the people who crafted shields were referred to as Tatenui [楯縫]. According to a verse in “Nihon-shoki” [日本書記], Tatenui craftsmen made shields not only for combat, but also for traditional Shintō rites especially by the ancient Innbe Clan [忌部氏 / 斎部氏]; a clan that specialized in crafting various ritualistic equipment/tools. 

Today, shrines/altars dedicated to Tatenui craftsmen can be spotted in different regions of mainland Japan, such as the one within Suzume Shrine [雀神社] in Koga City [古河市], Ibaraki Prefecture [茨城県]. 

Horg

“þeir er hǫrg ok hof hátimbroðo” “Shrines and temples they timbered high” - Völuspá

A horg (Old Norse “hǫrgr”) is a sacrificial site or a form of altar in pre-Christian times in the Nordic countries and which roughly refers to a "stone pile".

In the poem Hyndluljóð, the goddess Frøya (Freyja) speaks favorably of Ottar (Óttar) for having worshiped her so faithfully by using a horg. Frøya details that the horg is constructed of a heap of stones and that Ottar often reddened these stones with sacrificial blood in dedication to her. Snorre Sturlason states that the horg is used in the veneration of the Åsynjene (female gods).

In the poem Vafþrúðnismál, it is also stated that many a horg and hov were dedicated to Njord (Njörðr).

A horg is considered different to a hov (from the Old Norse hof), commonly called a “temple”. A rough simplification is that horg were for outdoor rituals and hov for indoors worship.

What is Traditional Witchcraft?

According to Michael Howard, Trad Craft refers to “any non-Gardnerian, non-Alexandrian, non-Wiccan or pre-modern form of the Craft, especially if it has been inspired by historical forms of witchcraft and folk magic”.

Traditional Witchcraft, therefore, is not a single monolith. We can, in fact, distinguish between:

Operative Witchcraft or Folk Magic

Ritual(istic) Witchcraft

This first difference is taken from Margaret Murray; she used the first term for indicating the practice of magic, as carried out by cunning folk and folk magicians, and included the non-religious practice of spells, charms, divinations, etc. “whether used by a professed witch or by a professed Christian, whether intended for good or for evil, for killing or for curing. Such charms and spells are common to every nation and country, and are practised by the priests and people of every religion. They are part of the common heritage of the human race and are therefore of no practical value in the study of any one particular cult.” (The Witch-Cult, p. 11.)

The second term (also called “Dianic cult” by Murray) indicates, instead, “the religious beliefs and ritual of the people, known in late mediaeval times as ‘Witches’. The evidence proves that underlying the Christian religion was a cult practised by many classes of the community, chiefly, however, by the more ignorant or those in the less thickly inhabited parts of the country. It can be traced back to pre-Christian times”. Therefore we can say that Ritual Witchcraft is the cult of pre-Christian Deities or Spirits connected to the witches.

While the ideas of Murray about this cult have now been discredited, other scholars have reopened this field as a viable area of study, discovering many ecstatic witch-cults. The most known academics in this field are: Carlo Ginzburg, Éva Pócs, Emma Wilby, Claude Lecouteux, Wolfgang Behringer, Sabina Magliocco, Gábor Klaniczay, Gustav Henningsen and Bengt Ankarloo.

Relying on the work of these scholars, we can say therefore that Ritual Witchcraft was/is the religious system surrounding the Sabbath, the Procession of the Dominae Nocturnae from house to house, the spiritual flight, Elphame, the Wild Hunt, the Night Battles, etc.

As we can understand, even if the majority of the Ritual Witches were/are also Operative Witches (practitioners of Folk Magic), not all the Operative Witches were/are also Ritual Witches. The majority of Folk Magicians/Operative Witches, in fact, didn’t go to the Sabbath, didn’t astrally fly, didn’t astrally go with the Wild Hunt, from house to house with the Domina Nocturna, to Elphame/the Otherworld or to the Night Battles. Ritual Witches did.

We can say, therefore, that Operative Witchcraft is a practice, while Ritual Witchcraft is a religion.

Traditional Witches who are secular are, therefore, usually Operative and not Ritual Witches. While the distinction between Ritual and Operative Witchcraft is an established one in the Witchcraft community, I introduce a new, according to me useful, second distinction, inside Ritual Witchcraft (i.e. Witchcraft as a religion), by borrowing the terms “Revivalism” and “Reconstructionism” from Polytheism, in which it’s an already established terminology:

Hereditary Witchcraft

Revivalist Witchcraft

Reconstructionist Witchcraft

Hereditary Traditional Witchcraft brings together all the traditions that claim a lineage from the Witchcraft of the past.

Revivalist Traditional Witchcraft is inspired by folklore, trials and the figure of the witch without any presumption of hereditarity. Unlike the Reconstructionist one, it leaves ample space for personal initiative and the influence of other traditions, without slavishly following the history in every single detail.

Reconstructionist Traditional Witchcraft, finally, tries to resume, starting from the in-depth study of folklore, historical trials and documents, the exact practices and beliefs of Historical Witchcraft. For example, the pantheon of Spirits, the festivities, the structure of the Sabbath, the structure of the offerings, and so on.

An important aspect for those who practice Reconstructionism is the resumption of the names of the Gods (or it would be more correct to say, of the “Deific Familiar Spirits” or “Major Spirits”) forgotten and remained only in the trials papers and in folklore. The idea is to reopen roads, ways to these Spirits. Reconstructing therefore means paying homage to these Spirits and allowing those interested to re-establish a connection with Them.

We said before that Traditional Witchcraft is not Wicca. What’s the difference?

According to the Traditional Witchcraft author Lee Morgan:

“It could easily be said that one of the major differences between the modern revival referred to as “Traditional Witchcraft” and the other modern revival known as “Wicca”, is that Traditional Witchcraft draws on “folkloric material” and is largely “shamanic” whereas Wicca is more of a fusion of Western Occult ceremonial and natural magic traditions.”

Hello, Anon!

Honestly, this is a very valid fear for any spirit worker. To be skeptical isn’t a bad thing, however- it’s in my opinion that this is one way we kind of keep ourselves grounded and open to discernment. I would personally raise an eyebrow and question anyone that has never, ever questioned the validity of their interactions and experiences.

Discernment is a skill like any other, Anon. It is something that- like any other ability- must be nurtured and developed. There are many ways to help improve your discernment, and I know that Mod Wolfe and myself are personally fond of @thetwistedrope‘s tag for discernment. Some posts include:

How Do I Tell the Difference between Mental Chatter and the Unseen?

Discernment [External Link] by A Forest Door

and Discernment- Is it a Sign? [External Link] by Gaelicology

I’ll also be honest with you, Anon. I personally suffer from a mix of depression and anxiety. Sometimes this includes intrusive thoughts, and heavy mental chatter.

However, as I have developed my skills in discernment, I have been able to learn to separate my personal noise from the voices of the spirits I work with. Different voices, even different language patterns I don’t normally speak with, are all additional identifiers for me. The more you practice and bond with your companion(s), the better developed that bond will be, and you will be able to more easily communicate with them.

Remember that vocal and mental conversation aren’t the only ways you can ask for communication. Ask for signs. Ask for manifestations. One way I get confirmation from my companions is to ask for a certain sign X amount of times within a certain time period, such as “Red Flowers, at least three times, within three days.”

The ways that spirits around us communicate is often very different from what we’d expect. Sometimes it’s not literal, or vocal.

I remember when I met Socks, I asked for “Socks” as their sign (which eventually became their namesake). Hilariously, Dobby the House Elf flooded my dash and peoples’ mouths. “Master gave Dobby a Sock!” Socks himself likes to be a little roundabout, poke fun, and make me laugh. I confirmed these other things asking for more literal signs, too.

So go easy on yourself. Remember, you are trying to communicate with beings that are on literal separate planes of existence. Let your companion(s) know of your doubts and fears. Ask for those signs. I assure you, they will most likely understand.

If you have gone through all these steps and still have your doubts about the validity of your companion’s existence (such as not receiving signs or other forms of communication), try reaching out to the original conjurer, assuming your companion was matched to you via a companion shop. If they are not available, try reaching out to an unbiased third party- and perhaps not one that runs a shop, in the case that they might try to invalidate your companion or usurp your business. Just a thought.

I know you have your doubts, Anon, but remember that it is OKAY and HEALTHY. You aren’t alone. ♥ Hope this helps.

☀ Mod Sol ☀

Working with Thanatos has given me time and insight into studying more about the Underworld. I have come to truly respect it, far more than I may fear it. The journey to the Underworld is not as simple as one may think. The Underworld actually has quite a delicate and sophisticated architecture. To begin, the spirits of the deceased must enter the Underworld through one of five surrounding rivers.

Acheron (Αχέρων): The river of woe. This is the river that the ferryman of the dead was paid to guide spirits across in the transition.

Kocytus (Κωκυτός): The river of lamentation. Those who could not pay the ferryman were destined to walk the banks of this river - a side river to the river Acheron - for one hundred years.

Phlegethon (Φλεγέθων): The river of fire. It’s a side river of the river Styx and is said to be permanently on fire, yet never burn anything it touches.

Lethe (Λήθη) - The river of forgetfulness. The dead have to drink from it to completely forget about their lives on Earth.

Styx (Στύξ) - The river of hate. The Styx joins with the Acheron at the exact juncture where the land of the living makes way for the Underword, and as such, it is a portal, and the most famous of the five rivers. The Styx is said to wrap around the Underworld nine times. The Styx was also the river upon which deities and mankind swore oaths which could not be broken. If one did break an oath made upon the river Styx, they were forced to drink from the river, upon which they lost their voice for an extended period of time.

Within the Underworld, there are various areas where the dead are actually housed (they don’t just wander aimlessly), but also where all the various deities of the Underworld - called “Theoi Khthonioi” - often resided. Immortals and the Moirai, deamons and nymphs…even some of the older Titans are all settled here as well.

Technically, there are three main parts to the Underworld.

Tartaros (Τάρταρος): where those who were punished for all eternity remained. The River Phlegethon is located here.

Asphodel Meadows (δομος Αιδαο): where everyone who had lived a good life wandered about. The River Lethe runs through here.

Elysian Fields (Πεδιον Ηλυσιον): where the children of deities, the blessed dead, and those who had lead extraordinarily honorable, brave or otherwise well-respected lives (such as heroes) resided. The Isles of the Blessed were also located here. It is said that when you achieved Elysium, you had a choice to either stay in Elysium, or to be reborn. If you were reborn three times and achieved Elysium all three times through those lives, then you were sent to the Isles of the Blessed and achieved eternal paradise.

Compiled by my friend, @myoubu   Most Shinto shrine websites do not have English sections, however, a growing number do.  This is a running list of shrines with English website sections and links to them:

Anamori Inari Jinja http://anamori.jp/yuisho.html#histo…

Asakusa Jinja http://www.asakusajinja.jp/english/

Aso Jinja http://asojinja.or.jp/en/

Atsuta Jingu http://www.atsutajingu.or.jp/en/int…

Daijingu Temple of Hawaii http://daijingutemple.org/

Daishogun Hachijinja http://www.daishogun.or.jp/english….

Dazaifu Tenmangu http://www.dazaifutenmangu.or.jp/en

Fujisan Hongu Sengen Taisha http://fuji-hongu.or.jp/sengen/engl…

Fushimi Inari Taisha http://inari.jp/en/

Gassan Jinja http://www.dewasanzan.jp/publics/in…

Hakozaki Hachimangu http://www.hakozakigu.or.jp/pdf/eng…

Haneda Jinja http://www.hanedajinja.com/english/

Hawaii Kotohira Jinsha http://www.e-shrine.org/

Heian Jingu http://www.heianjingu.or.jp/print/h…

Hie Jinja http://www.hiejinja.net/en/

Hirano Jinja http://www.hiranojinja.com/home/eng…

Hiro Hachiman Jinja http://hirohachimanjinja.or.jp/engl…

Hirota Jinja http://www.hirotahonsya.or.jp/engli…

Hiyoshi Jinja http://hiyoshi-jinjya.jp/english/

Hokkaido Jingu http://www.hokkaidojingu.or.jp/eng/

Ikimi Tenmangu http://www.ikimi.jp/en/

Imamiya Jinja http://www.imamiyajinja.org/eng/

Inata Jinja http://www.inatahime.jp/10.html

Ise Jingu http://www.isejingu.or.jp/en/

Ishidu Jinja http://ishidu-jinja.main.jp/english…

Isonokami Jingu http://www.isonokami.jp/english.htm…

Itsukushima Jinja http://www.en.itsukushimajinja.jp/

Izumo Taishakyo Mission of Hawaii https://www.facebook.com/Izumo-Tais…

Jonangu http://www.jonangu.com/english.html

Kamigamo Jinja http://www.kamigamojinja.jp/english/

Kanda Myōjin http://www.kandamyoujin.or.jp/what/

Kasama Inari Jinja http://kasama.or.jp/english/

Kasuga Taisha http://www.kasugataisha.or.jp/about…

Kenkun Jinja http://kenkun-jinja.org/english/

Kitano Tenmangu http://kitanotenmangu.or.jp/top_en….

Kugenuma Fushimi Inari Jinja http://www.fushimiinari.com/english…

Kumano Hongu Taisha http://www.hongutaisha.jp/english/

Kunozan Toshogu http://www.toshogu.or.jp/english/

Kyoto Ryozen Gokoku Jinja http://www.gokoku.or.jp/en/

Matsunoo Taisha http://www.matsunoo.or.jp/en/

Meiji Jingu http://www.meijijingu.or.jp/english…

Minashi Jinja http://minashijinjya.or.jp/english….

Miyajidake Jinja http://www.miyajidake.or.jp/images/…

Miyako Jinja http://www.miyako-jinja.com/english…

Naminoue Gu http://naminouegu.jp/english.html

Nobeno Jinja http://www.nobeno.jp/english

Nogi Jinja http://www.nogijinja.or.jp/english/

Nonomiya Jinja http://www.nonomiya.com/eng.html

Okino Gu http://okinogu.or.jp/?language=english

Ooasahiko Jinja http://www.ooasahikojinja.jp/e/

Oomi Jinja http://oomijinja.jp/history/index2….

Oomiwa Jinja http://oomiwa.or.jp/english/

Oosaki Hachimangu http://www.oosaki-hachiman.or.jp/po…

Ootori Jinja http://www.otorisama.or.jp/english….

Owari Sarutahiko Jinja http://www.sarutahiko-jinjya.net/pd…

Seta Tamagawa Jinja http://www.setatamagawajinja.jp/eng…

Shimogamo Jinja http://www.shimogamo-jinja.or.jp/en…

Shiramine Jingu http://shiraminejingu.or.jp/english…

Shoin Jinja http://eng.shoinjinja.org/

Shusse Inari Jinja http://inarijinja.net/index_e.html

Shusse Inari Shrine of America http://shusseinarishrine.org/

Sukunahikona Jinja http://www.sinnosan.jp/english.html

Susa Jinja http://english.susa-jinja.jp/

Tamasaki Jinja http://www.tamasaki.org/tamasaki_en…

Tamatsukuri Inari Jinja https://www.inari.or.jp/shamusho/en…

Tokiwa Jinja http://www.komonsan.jp/for-english/

Tokyo Daijingu http://www.tokyodaijingu.or.jp/engl…

Tsubaki Grand Shrine of America http://tsubakishrine.org/

Tsurugaoka Hachimangu http://www.tsurugaoka-hachimangu.jp/…

Wakamiya Inari Shrine https://wakamiyainarishrine.wordpress.com/…

Yasaka Jinja http://www.yasaka-jinja.or.jp/en/

Yasui Konpiragu http://www.yasui-konpiragu.or.jp/en…

Yasukuni Jinja http://www.yasukuni.or.jp/english/

Yushima Tenmangu http://www.yushimatenjin.or.jp/pc/e…

The information here has been compiled from the shared experiences of many spirit workers: @hecaatia, @sigil-seer, @gnomi-universe, and myself, @insertcheesywitchypunhere. I have also referenced popular folklore and legends.

The swamp is a treacherous and mysterious place. It follows that those who inhabit it would be the same.

Swamp spirits tend to have a “darker” vibe– mysterious, or like they’re hiding something. Not necessarily in an evil way, but dark as in night, as in a feeling. They are protective, secretive, evasive, and shadowy.

They tend to have “low” energy- as in, not hyper or overbearing. Their energy could be described as subtle.

They care for their own– if you belong to the swamp, it will protect you.

They are tight-knit, stick to their communities, and are mostly unfriendly towards strangers.

They can be sneaky. They can figure out your weaknesses and learn the ins and outs of your mind. That’s not to say that they will, but many of them have the capability to do so. (This isn’t exclusive to swamp spirits, of course.)

They also have trickstery, “oily” ways of speaking and lure you off the beaten path.

They can see past your fronts or masks and see who you really are. These spirits can figure out things about you. They are masters of putting up filters, so they can tell when you’re doing the same.

They specialize in illusions, and many are shapeshifters.

You generally don’t want to mess with swamp spirits. If you wrong them, expect something just as bad, or worse, to happen to you.

They tend to be more active at night.

Some beings who inhabit the swamp are:

Alligators– physical and otherwise. There are alligator-like spirits, alligator ghosts, etc.

Frogs and toads. Same as above.

Insects, snakes, wading birds… for any animal that can be found in a swamp, there is generally a similar spirit to be found as well.

Swamp spirits who are seductive. I don’t have a collective name for them, but there’s a lot. Swamp incubi/succubi/ubi. Swampubi. Swampcubi.

Unseelie, a dangerous type of Fae that occasionally reside in swamps.

Eleionomae, Greek naiads of the swamp who trick and lure humans with their beauty.

To be preformed at night. Open your Windows and light the incense of death (Rose, Lavender, Jasmine, Sandlewood…). Lay on the ground bare backed, cross your arms over your chest and close your eyes. Slowly breathe, hold and release in a five count (or whatever is comfortable for the sorcerer). Begin to feel your heat leave you, the cold filling your body. As you inhale, feel the cold air go down your wind pipe and into your lungs, every breath filling you with the cold night air.

When the cold has enveloped your body, begin to contemplate death, dying, what would a corpse go through during decomposition, as these thoughts invite death energy to you. Slowly visualize a spiraling vortex, it’s color is black and it spirals away from you and into a center. Slowly see this vortex collapse in on it’s and form a black orb, which radiates a sickly yellow-green. This is where the beginner will stop and break meditation. Once this becomes easy for them they may proceed to try one of the following:

Taking in the energy: Slowly bring the orb up to your mouth. Inhale deeply until the orb is gone. You will feel spiritualy charged and physically drained.

Release: Press your hands together until the orb bursts open, releasing the energy.

Manipulating it: Pull, move, compress and stretch it, see how different movements affect it’s drain on you.

Experiment [on] and examine it: Make mental notes on it’s properties and write them down later.

Charge items: Push the orb deep into an item, charging it with death energy.

Drain others: By sending it to someone and then consuming it you are collecting the energy they were drained of.

These posts will teach you how to lay the foundations for Necromancy and develop the basic abilities needed. By the end of this, the mage-in-training will have all the abilities they will need to begin the practice of Necromancy. Sources: 

Arthur Edward Waite, The Book of Black Magic and of Pacts (1898), Christopher Penczak, The Witch’s Shield (2004), Claude Lecouteux, The Book of Grimoires: The Secret Grammar of Magic (2013), Franz Bardon, The practice magical evocation (1991), Cagliastro, Blood Sorcery Bible vol I (2011), The Grand Grimoire + The Clavicle of Solomon (N/A), Al-Toukhi, Red Magic (2010),  Paul Huson, Mastering Witchcraft (1970), Grimoire to Conjure the Spirit of a Place (2006),

Exercise 1: Drawing and Consecrating the Circle.

To draw a circle is a fairly easy affair; first you must see what medium is best for your workspace: Stone: Charcoal, Chalk, Gems, Blood. Wood/Tile: Paint, Blood. Dirt/Sand/Loose stones: Sword or Knife. It should be noted that circles made in soil or sand are quite susceptible to attack, and that even soft winds may mar the circle and leave the magus vulnerable, caution is advised. Then the mage must measure out a length of rope or ribbon to the length appropriate for the work at hand, these are measured in pes naturalis (actual feet). Personal circle(5): 2.5 feet with a knot at 2 feet. Ceremonial circle(9): 4.5 feet with a knot at 4 feet. Coven circle(13): 6.5 with a knot at 6 feet. With extra allowance for a slip knot on either side to bind the marking tool and a center nail, thus creating a compass.

When both medium, location and size have been considered, the mage will begin by hammering a nail into where the center of the circle is desired, or alternatively having your apprentice or assistant to pin it down with their fingers. When this is done the medium is bound at the other edge, and by pulling the cord taught and beginning to mark the ground, Insuring your lines are unbroken and clean. When the first circle is drawn, wrap the tool to the knot half a foot in and draw the second band. This second band creates a space for candles, words of power, wards and such to be placed. Once both circles are drawn you should carefully inspect it and assure that all the lines are unbroken and that a certain degree of symmetry is maintained.

Consecration: The mage should take to the circle all the tools they find necessary, as once it is consecrated, it is not to be crossed. You will need a broom, salt, staff or Ritual blade, and an incense of Pine, Sage, Frankincense or otherwise one with cleansing properties.

The mage places these tools between the first and second circle (known as the “band”) in no particular manner. The mage faces the north and lifts their staff or blade into the air with the left hand, and begins an incantation like such, whist tracing the first circle clockwise, from north to north:

“A circle Drawn to be a cell That may preserve and keep me”

And onto the second (inner) circle, likewise:

“And a wall Impenetrable boundary of bone That neither Howling Geist Nor Thirsty blade may enter”

The practical mage knows no incantation of salts is needed, and thus will sprinkle the circle in it, wildershins, and sweep it away. For salt drains and neutralizes energies, a trait harmful to magic and spirit alike. It is implemented to clear the circle of any energies trapped within it, assisting in improving spell efficiency

Exercise 2: Preliminary Rites

With basic skills developed, one can finally take the first steps on the road to necromancy. This first step is a form of “initiation”, the mage will attempt to gain the attention of the dead through one of the rites described below, once completed a mage will notice a great shift in their abilities, and the attentiveness of the dead they work with. http://necromancyandme.tumblr.com/post/133261286967/methods-of-grave-sleeping http://necromancyandme.tumblr.com/post/141819074782/preliminary-rites-why-your-spells-dont-work

Exercise 3: A Basic Conjuration.

The mage will require: + Black mirror we made in a previous week + Wand + Tools to cast a circle + A handful of grave dirt (see http://necromancyandme.tumblr.com/post/142455907640/procuring-grave-dirt) + Three candles + An incense, best if Lavender, Myrhh, Sandalwood or Mullein.

The mage begins by placing a candle in the band of the circle, facing West, and another one 60° to either side, creating a triangle within the circle. To the east place your mirror, outside of the circle but only just so that it can be seen without the candles’ reflections. Upon the hours between 12 Am and 3 Am, Cast your circle and draw a smaller one around the mirror (do not use any form of incantation upon it, it will be activated during the constraint). With that being done, you may begin the ritual.

Having cast the circle and lit both candles and incense, Face east and raise your wand over head whist announcing the first conjuration: “I, the mage ____, do conjure and evoke thee thrice Spirit N. by the very ground in which your corpse lays rotting and by thy own name, Spirit N, Spirit N, Spirit N! Crawl up from thy abyss, Rise up from thy grave, Do hearken to my command, And come forth in an expeditious manner, That you may grant me audience at this hour.” And draw thrice in the air above you an equal armed cross within a circle, The symbol of the earth, the home of the dead. Walk around the circle, wildershins and thrice, and stop again in the east to recite the second Conjuration: “By the Endless void, and all realms of death; I summon thee, being long dead, come forth and appear to me now! By your dust and dirt i awaken thee O’ Spirit N. Rise up now and show thyself within this mirror!” And toss the Grave soil into the circle of the mirror quickly, allowing the spirit to manifest from the soil and onto the glass.

Again draw the sign of the earth and recite the Constraint: “Now, Old Geist, by the own name do i bind thee into thy circle, to answer my questions truly until I am satisfied! Lest I cast you out and drag thee here again! From the circle you shall rise and into the circle thou art bound Spirit N.” And the sign of an inverted triangle is drawn.

And when the spirit enters the room you will announce the welcome unto the spirit: “Ave unto thee, dread child, and I welcome thee unto this meeting place of living and dead, this divine crossroad between worlds. I have conjured thee here that you may answer my Questions and serve me as I ask, lest you enrage me and I should cause you great distress. Do as I ask and drink deep of the bounties I offer thee O’ great, noble, spirit.”

And with that said you may proceed to interrogate the spirit as you wish, beholding the mirror as to see the spirit or what it wishes to show you. But be wary you are not lead beyond your circle, and not lead into bargains you can not fulfil.

When all is done, the mage will take up their wand again and bid the spirit a departure: “Depart now Spirit N. From thy circle and back through the veil. Until we meet again, in this life or the next, I bid thee Vale” And should the spirit stay, a handful of salt is tossed into the mirror’s circle with the following banishing: “Depart spirit! Back into the abyss from which you crawled, and back to where you came, Or i will drain thy spirit and cause thee great harm!” And should the spirit refuse to leave, cast upon it more salt, and exorcise the room with a cleansing incense before the mirror’s circle is broken. Or should you be outside, you will have to wait in your circle until the dawn, to insure that the spirit it truly and fully gone.

Now go forth Acolytes of the necromancer’s path, practice what i have taught you and do so with the blessings of the void.

Intent: to look irresistible; to have a goddess-like presence. 

You know when you want to look like you can both kill a man or make his night? Somewhere between Cat Woman and Shiva? Or give off an unreal brilliance? 

Literally me. Daily.

Which is why this glamour is so useful. 

Start it off by taking a moment to envision the image you have for yourself. Imagine that you already have, that this is who you are. Then, begin to work the spell by combining cane sugar and pink sea salt in a glass container. 

Light an incense that fits with your desired image. Since my intent is to be intimidating as well as beautiful, I chose patchouli and dragon’s blood.  

patchouli = love, desire, fulfillment, attraction

dragon’s blood = strength, confidence, goddess glam

The next step involves every witch’s favorite thing.

Fire.

Candles. 

Yes. 

Light a white candle and set it behind the glass. Combine cinnamon with sugar and salt blend, rotating clockwise. You can use ground cinnamon or a cinnamon stick. 

cinnamon = quick results, a bit of sass

Grind up two rose petals and place at the bottom of a second glass. Grind up another rose petal and mix it with the cinnamon, sugar, and salt. 

Put the objects you wish to enchant in the second container with the roses so that they fit comfortably. I enchanted several makeup items, but you can use jewelry, lotion, or a mirror. 

Pour the contents of the remaining glass over the objects. You may choose to say an incantation here. I used: “I am goddess, I am light. No one can resist my sight. Moon that turns from new to full, no one can resist my pull”. If you don’t want to use an incantation, you don’t have to. 

Envision yourself radiating light, as if sparkling from the inside out.

Allow the incense and candle to burn out fully. Alternatively, you may decide to snuff out the candle after the incense has finished burning. 

Grave dirt is a massive component in death magic and necromancy, in this lecture i will cover how it can be procured:

Basic method or “stealing”: Enter the cemetery and find a stirred grave, a hand depth hole is dug and the mage collects what he needs. This is the simplest manner of acquiring grave dirt and yields the least potent soil. Carrying soil gained in this method can encircle you with death energy and sometimes even the presence of a spirit, annoyed by your intrusive actions.

Borrowing: Only to be used if you do not need to use the soil but only carry or store it for a short period. One enters the cemetery and searches for a grave fitting the purpose of the necromancer. When the right grave is found, dig a hole 13-20cm in depth at the top left quadrant of the grave using a garden spade, athame or ones own nails (with power increasing with each) . When this is done, dig up the soil from the hole and fill your vessel while whispering sweetly: “My dear Brother/Sister, if you can lend me this soil and your blessings, i will return it in so and so many days” And one fills the hole and returns in the said amount of days, silently returns the soil and leaves without looking back or wandering the cemetery.

Buying: You will need to bring a candle of any color, a lantern to hold the candle if the weather may blow it out, and an offering of food, drink, tobacco, incense, candles or coins (all of equal value and in quantities of 3,6,7,9 and 13 as these numbers are magical im necromancy.) One enters the cemetery and searches for a grave fitting the purpose of the necromancer. Bend knee and look at the grave, in the dry tone of a business person, say these words: “I have come to buy soil and a blessing from you Spirit N, as i have need for it in my working[s] of ____. In return i will pay you ____. Come forth spirit N. And strike a deal with me.”

And when the last words are said, the candle is lit and the necromancer watches intently. If the flame flickers violently, the spirit wishes to speak with you, If the candle seems to blow out completely only to light up again, the soil may be taken free of charge (do *not* attempt to pay), if the candle is blown out, light it again and recite the incantation above, if again it is blown, get up and leave without question. However if the candle stays lit for three minutes or more, the mage is free to take the soil as follows: a hole 13-20cm in the center of the grave is dug using a garden spade or athame (you need not use your nails for this one). Collect soil from the hole and fill your vessel. Once this is done, food, coins or tobacco are placed in the hole, drinks are poured into the hole, and for candles and incense, the hole is filled again and the candle or incense is lit upon the soil you have stirred.

Cleaning grave soil: The soil is laid to dry completely before the necromancer grids in in a mortar, optionally chanting softly “Soil of grave, this gift they gave, unto I, a humble mage. Spirit in the soil, now with no toil i command you come to me.” When the soil is well crushed it is sifted thoroughly until only a fine powder remains.

Omens: A bone found in your soil is considered the highest gift and you should return to the grave in question and give yet another offering. A worm in your soil is a sign that it should be used in curses, the worm is dried, powdered and kept until a suitable target can be found (likewise can be done with all creatures found in your soil) And lastly, Stones or wood found in graves are kept for talismans and tools.