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A discussion on offerings –

I will just call it a ‘book’ for simplicity :) 

Here are some of my thoughts on creating and keeping a book. YMMV

Ask yourself what your book is actually for

My book is a tool in my practice. It is meant to inspire me and help me grow. I include things I want to learn or understand better. I add sigils and spelled pages so the book itself is magical and can provide for me when I need it. I write about ethics and morality, and what I believe is important. I also write tips and tricks that seem useful but that I am unlikely to remember. I do not include anything I already know well, because I don’t see the point in writing down information I already know that I will never look up.

Everyone keeps a magical book for different reasons. Ask yourself what yours is for, and use that as the core of your book.

Don’t write your book for other people

Don’t think of your book as being an heirloom that will one day be used to train other witches or be passed down to your children. Think of it more like a school notebook that will help you get to the next level. Very likely by the time you become a mentor or have wee little witchlet babies, your opinions or beliefs will have significantly changed and nothing you are writing down now will be important. Think of your magical book as field notes, not the finished memoirs of your magical journey.

What is the point in stressing over the exact placement of your color correspondences, and spending four hours decorating the pages with utmost care, when three months from now you may discard colors as being unimportant, and six months from now your journal will be full and you’ll need to get a new one anyway? When you are fifty or sixty and have a lifetime of information to share, then such pains would be worthwhile. For now, is the information you copy off the Internet or out of other books really so worthy of all that care and attention?

Don’t rewrite books that already exist

It is a romantic notion to have a tome that explains magic, details how to cast spells, reviews every plant you’ll ever encounter, and has an encyclopedia of spirits and rituals to boot. But creation of such a thing would take months, if not years, of full time work. The good news is that such books already exist, and you do not need to rewrite them. I admire the patience of those who decide to rewrite field guides of plants around the world, drawing their own pictures to boot, but I would much rather pick up a copy of Medicinal Plants and Herbs on Amazon for $6, and save myself months of labor.

To create accurate entries in your book, you will need resources such as these anyway. I understand that not everybody has the resources to collect books, or the privacy to download PDFs of books, or swing by the library whenever they need something on plants or mythology or what have you. But if you do have access to such resources, just buy the book somebody else wrote and save yourself the trouble of trying to replicate professional publications.

I’m not saying that including information from other books in your special book is bad. I am saying that if you intend on writing a full-length publication on plants or animals or magic or whatever, it may be a lot more convenient and helpful to just see if one already exists and buy it.

Things you could include:

Use your book not only as a tool of information, but also as a tool of inspiration. Draw or paint images or symbols that inspire you. Write quotes or passages that instantly take you to that witchy headspace. Try including some of your favorite witchy tasks or actions that always make you feel great.

The steps to take in case of certain emergencies - such as attack from another witch, danger from spirits, different mundane disasters, and so on. During times of panic or stress it can be difficult to remember exactly what can be done to relieve the situation.

Lists of the magical items you have on hand. I create enchanted items like a hen lays eggs and it is difficult for me to remember what I already have. Consider how useful (and satisfying) it would be to have a list of all the enchanted items you have on hand - it would also be easier to think of new things to make or experiment with.

Your current protections, how they were made and what powers them, etc. It is not good to create protections and forget about them. It is also easier to create safe spaces and protect those you love when you can easily see what has already been done.

Self-love magic, or steps to take in case of mental upset. When I am depressed or anxious it can be difficult for me to remember the helpful magical actions I can take to manage my emotions. A page in my book called “Read me if you’re depressed” is infinitely helpful to get back on track.

Mixtures and recipes you are likely to use but unlikely to remember, especially helpful magical baths, cleansers, incenses, teas, or charm bags.

A quick list of the medical dangers of the magical ingredients you own, so you can run through and double-check before you start any magical action. For example, noting that you shouldn’t throw angelite in water and then drink it, or that Valerian root may negatively interact with depression medication, or not to rub cinnamon oil on your skin.

The steps to anything you are trying to learn - such as the steps to enter trance or complete a certain ritual.

Magical actions that will probably be useful to have around or that you would like to try later, such as breathing or gazing exercises, energy work techniques, and alternate forms of things you already do (such as a new way to ground or shield).

Meditations or mental rituals that you can do anywhere, and your experiences with them.

The names and preferences of spirits you have encountered so you can help foster relations with them in the future.

Spells you really enjoy that you are likely to use over and over again in the future, or spells that were really cool that you don’t want to forget.

Writings about your beliefs and paradigms, what you believe magic is all about, and what you believe your place in it is.

Sources. Where did this information come from?

Your opinions. Don’t just include information - include what you think about it. Write about why you like it or don’t like it. Question the information itself. Ask how it fits in to your paradigm and how it could be improved.

Ways to organize your book:

Use an existing method of journaling such as the bullet journal method as inspiration to create and organize your book.

Use a binder so you can rearrange pages to your liking

Don’t use sections at all. If your book has five sections (Plants, Spells, Rituals, Correspondences, Crystals) then I will bet you $10 that you are going to spend a lot of time trying to figure out where to put anything that doesn’t fit neatly in to a predetermined category - and that it will happen a lot. Even worse you may be tempted to disregard or throw away information that doesn’t fit neatly in to your book, simply because adding another section would ruin the ‘aesthetic’.

Try writing in chronological order. In a few months it will be exciting to look back on your progress and see the changes as you flip through the days. If you use an index, you are also not likely to ‘lose’ any information. And there is no need to ever reorganize or worry about where to put what.

Create a clear system of labeling so that when you go to each page you immediately understand what is on it. Sigil is an obvious header. Essay or Musings may be a good way to start off blocks of writing. Numbering each page and adding dates may be very helpful to you as well.

Don’t worry about skipping pages or not having enough room. It is easy enough to write (cont. page 47) and carry on a few pages later. If you have pages left blank, fill them with artwork, pressed flowers, quotes you like… whatever suits your fancy.

No page needs to be totally filled. It is okay to waste space. It is okay to start a page and add to it for weeks, and it is okay to start a page that never gets finished because you don’t need it any more.

It is okay to cross things out, have scribbles, etc. Perfection is not necessary.

Decoration

No book has to be decorated. That’s up to you.

Do what makes you happy. Your pages do not have to be perfectly matched like a team of horses. Some of my pages are written in pencil, others in ink. Others have fancy calligraphy, others are painted. I use cursive or block letters to write depending on how I am feeling.

Write when you feel like writing, and decorate when you feel like decorating. I am usually in one mood or the other. I have pages and pages of undecorated content that I add when I am feeling studious, and when I am feeling creative I go back and add drawings or color.

Getting fancy

Use whatever works for you, but it is good to plan ahead:

Do you want to carry your book around with you? If so, use something that will fit in your bag or purse. A two inch binder is mighty useful but not mighty portable.

If you will be using ink, do some testing to make sure that the pens you have will not bleed or smear on your paper.

If you plan to decorate your pages with paint or watercolor, get an artist’s book or papers that can handle it.

If you plan to be very artsy with your book, decide if lined paper will drive you crazy or not. If you want your pages to be highly organized, grid paper may be the best for you.

I've never actually looked into this before! Most of the research I've done doesn't indicate any benefit beyond a regular teething toy - plus the added danger of a piece of amber breaking and creating a choking hazard, or the necklace tangling around the baby's neck.

It sounds like the majority of people who use amber teething necklaces use them with the belief that they will release succinic acid into the baby's skin to act as a pain reliever. Amber does contain a small amount of succinic acid, but to actually release it from the amber, it needs to be heated to around 200°C/400°F - and if your baby's skin is getting that hot, you have bigger things to worry about!

Taro

Colocasia esculenta

Although taro is thought to have originated in south Asia, it has naturalised easily in Texas and across the southeastern US, where it is an invasive species. The best thing about removing taro though, it that its nutrient-rich corms (when cooked) and dark green leaves are fully edible! You may be most familiar with the use of taro in Hawai’ian cuisine in such dishes as poi (using the corm) or laulau (using the leaves). 

The taro plant features heavily in Hawai’ian mythology. One legend holds that the goddess Papahānaumoku and the god Wakea had a daughter, Ho’ohokukalani, and she and her father then conceived a child. This child, Hāloanakalaulapalili, was stillborn, and was buried. As Ho’ohokukalani grieved, she wept over her son’s grave, and with this watering, a plant grew up from the place Hāloanakalaupalili was buried. This plant, the taro, bore large heart-shaped leaves, in the centres of which a dewdrop would gather, and whose stalks moved gracefully in the wind. The young plants generated in shoots from the corms, called ‘ohā, made a little family of plants– which is where the word ‘ohana, family, derives. This taro became the stable crop of all future generations. 

Taro is eaten throughout the world, though, and recipes for the plant are diverse, both sweet and savoury. Poi may serve as an effective probiotic, with more Lactococcus lactis and Lactobacillus species per gram than yoghurt, according to a 2006 study published in Nutrition in Clinical Care (Brown & Valiere). Extracts of the plant show promising anticancer activity (Kuete et al. 2017, Medicinal Spices and Vegetables from Africa). 

This is a great question, and I'm sorry it took so long for me to get to it!!

So colored quartzes can be divided into two major categories: those colored by chemical impurities and those colored by inclusions. Amethyst is in the first category - the purple color is caused by an oxygen to iron4+ charge transfer, which results from irradiation within the earth (or in a lab). As a side note, heating the amethyst can resolve these "color centers" and make them return to a yellow or orange color - this can happen in the earth or even in your oven at home, and results in one form of citrine!

Rose quartz, on the other hand, is a translucent (not transparent) pale pink color. This is a different variety of quartz than pink quartz, which is transparent and forms crystal points like amethyst. Some sources group the two together but they're so dramatically different that they really should be separate varieties. Pink quartz, which is far less common, is colored by a complicated color center consisting of titanium, oxygen, aluminum, and phosphorus ions, and is in the first category of quartz varieties (those colored by chemical impurities).

The more common rose quartz is in the second category, the quartzes colored by inclusions. The inclusions present in rose quartz are very closely related to dumortierite - some sources say they're actually dumortierite, and some say they're a very similar species but aren't the same as the blue dumortierite we're familiar with. These inclusions are so small that they can't be seen with a standard microscope in most cases, but if a chemical is applied to rose quartz that dissolves the silicon dioxide (quartz), a felted mass of super-fine dumortierite crystals will be left behind. Rose quartz can also contain superfine rutile needles, which often results in the star phenomenon seen in many rose quartz spheres and cabochons.

Folk healing and magic in the Ozark Mountains isn’t a well-defined set of practices. It encompasses countless traditions that were both brought to the New World by immigrant groups and were picked up through interactions with indigenous peoples. These traditions mixed and melded together in the melting pot of the Appalachian Mountains. Then, they were brought with hillfolk into the Ozarks during settlement of the region in the early 1800’s after the forced removal of the Osage and Old Settler Cherokee. These Appalachian families found a familiar home in the hills and hollers of the Ozarks. The traditions of healing and magic they brought with them would continue to evolve and change through extreme isolation on the one hand and interactions with new cultural centers on the other. They are still evolving in this way today.

Some of the best resources we have for these Ozark folk traditions come from renowned folklorists like Vance Randolph, Mary Celestia Parler, and Otto Ernest Rayburn. Many no doubt have a copy of Randolph’s Ozark Magic and Folklore on their bookshelf right now. These folklorists spent much of their lives collecting and publishing material collected first-hand from Ozark hillfolk. These resources have become a vital link with our past in a rapidly changing region. Another significant amount of information has come from popular works like the “Bittersweet” and “Ozark Mountaineer” magazines, and even the well-known “Foxfire” books. This series, while not directly about the Ozarks, does cover folkways from the cultural homeland of the Ozark hillfolk in the Appalachian Mountains. This cache of collected material becomes integral to any studies on Ozark folk culture because for the most part, we’re talking about the past.

A problem arises early on for anyone studying Ozark folkways; it’s very much a culture that is disappearing. Some would say dying, but I choose to say changing or evolving. There are still rural areas holding pockets of some of the old folkways, but for the most part, as with many other American folk traditions, most of this knowledge which at one time would have been so vital to survival, is now limited to the weekend fall festival, square dance, or museum reenactment. It would be an overstatement to call these folkways a living tradition in the Ozarks. There are still those in the region who are working hard to preserve what little material is still out there and to educate folks about these folkways before they’re lost forever. I’ve been a part of this struggle for years now, collecting my own folk material and working methods of traditional healing into my own practice as a Power Doctor, or one who heals with plants and prayers. While it’s a sad sight seeing these traditions die off with every passing elder, we have to look at the Ozarks of today and what this new culture has to offer. Before we do that, let’s go back in time and examine where we’ve come from.

When we talk about Ozark folk healing, we can divide practices and knowledge into two main groups. I’ve worked hard trying to come up with some cleaver names for these groups, as have other folklorists. Some might use nature-based and faith-based medicine. When you look at the details though, faith plays a vital role in all aspects of the work. I choose to use plant-based and non plant-based medicines. Cleaver, I know. The plant-based group includes, well, plants! Whereas the non plant-based group covers items repurposed from the cabin like string, knives, axes, bones, feathers, eggs, etc. These hold just as much healing power as a locally harvested yarb or healing plant. You’ll notice I haven’t divided between magic and medicine, as these labels are found across both groups. Red cedar (Juniperus virginiana), for instance, can be used in salves for healing the skin, or burned to drive away evil spirits.

The plant-based category includes traditions of folk herbalism held by the community Yarb Doctor or Granny Woman. Both of these terms, as well as others that will be mentioned later on, come from out of the old Ozarks, although they can still be heard in isolated cases today. These medicines incorporate ingredients from the botanical world and include remedies that many would be familiar with even today. Herbal preparations include salves, ointments, tonics, tinctures, powders, drops, draughts, and many more. Much of the herbal knowledge of the mountain Yarb Doctor comes from a blending of traditions from across Europe and the knowledge of native plants offered by the indigenous peoples, particularly of the Southeast. One can note many similarities in remedies between those collected by folklorists like Vance Randolph and those that appear in the Appalachian Foxfire series. In many cases we see the uses and beliefs surrounding plants native to Europe later applied to New World examples that bore some resemblance to the original plant. For instance, the associations of European Mandrake (genus Mandragora) applied to the Mayapple (Podophyllum peltatum), often called American Mandrake.

The non plant-based category includes the use of items of great healing value that were repurposed from household tools and paired with prayers, verbal charms, and ritual, in order to magically heal a patient. This would be the expertise area of the Power Doctor and the Goomer Doctor. The Power Doctor heals through the use of magical charms, prayers, and is an expert in ritual and the making of talismans. Occasionally they might have some herbal knowledge that they bring into their work, but most often, any use of plants is through their magical, not medical, properties. The category of Power Doctor stands on its own, but might also include such specialized healers as Blood Stoppers, Burn Doctors, Wart Charmers, and sometimes even the local preacher. The Goomer Doctor deals with all cases of goomering, meaning hexes, curses or any malign witchcraft that might be put onto someone. Also sometimes seen is the Witch Doctor, or Witch Master, also able to cleanse a person of any magical maladies. The Witch Doctor isn’t himself a witch, but someone skilled in removing the effects of witchcraft on a person. It should be noted that in most Ozark accounts, the word witch is seen in a negative light and refers to someone who uses their magical gift to harm or steal from others. The witch stands in direct opposition to the Doctor, whose gift is said to come directly from God or another divine source, and acts as a foil to the witch’s work. There are exceptions, as with the water witch, the witch wiggler, both names for traditional dowsers, able to find underground water sources through magical means, and the white witch, little used in the Ozarks, but often heard in the Appalachian Mountains. Healers are always cautious when using the word witch and often walk a very thin line between what is socially acceptable and what isn’t. Ozark people often tread in a gray area when it comes to magic and healing. A healer who prays, believes in God, and does good works in the community must then be considered good. A healer must constantly be vigilant about how they appear in the community, lest they be taken for a witch in disguise. While we Ozarkers don’t worry so much anymore about witches, it’s still a thin line that healers walk. Nowadays it’s a line between what is helpful and what those who don’t believe might label as quackery.

There have been and still are healers whose expertise covers both the plant-based and non plant-based medicines. The trend over the past fifty years or so has been that the magical and religious healing traditions are dying at a much quicker rate than the herbal knowledge. One reason for this is an increase in interest in herbal and alternative medicines since the 70’s and 80’s. The Ozarks have always been a hub of herbal activity, providing many useful plant medicines to pharmaceutical corporations as well as the local herbalist or naturopath. With this increased interest in herbal medicines the need for more and more scientific validation behind herbal preparations has forced the faith-based or magic-based healing traditions to retreat into the shadows. My experience has been that these practices no longer go hand-in-hand with herbal medicines as they once used to, and are more likely to be labeled as vestiges of a more superstitious past by researchers. One can understand why many modern Ozark people might want to disassociate themselves with anything related to these old traditions and so-called superstitions of their parents or grandparents. Someone who was passed a healing charm now finds themselves without any kin or interested listener to then pass it on to, and so the charm dies. By its very nature, many of these practices depend on having someone to pass the knowledge to, almost always orally, and most often with the understanding that the traditions will be used and not recorded in any way. There has always been a taboo against writing down or recording much of this traditional knowledge. In this way, many of the Ozark healing knowledge and practices are naturally susceptible to forgetful minds and the changing times.

As a modern Ozarker living in an ever-changing Ozarks, I find myself at the crossroads between the traditions of my past and those of my future. For many old timers, change is an unwelcome force to their day-to-day lives. “It was better in the good ol’ days!” they say, but for who? For minorities it wasn’t so great. For anyone who was different or stood on the fringes of society it was a terrible time. In the old Ozarks, the local witch was often this person. Sometimes a widow, or someone with a disability, or someone who just plain didn’t like people, could easily be pushed to the edge of town. This isolation from society was often the nail in the coffin for hillfolk, many who depended upon the amenities of life in town. Exile was the best option for a witch, though, as hillfolk were known for lynching witches, people of color, and those caught in the arms of the same sex well into the 20th century. This vehement hatred for change remains throughout the older generations, but we see today an evolution of what it means to be an Ozarker as more and more people from diverse backgrounds arrive in the area. 

What is a phylactery?

In this post, and for the entirety of my blog, I am using the word “phylactery” the same way that Stephen Skinner uses the term in his book Techniques of Graeco-Egyptian Magic. Here, a phylactery is a worn item specifically worn by the magician during magic. In the PGM, there are instructions on how to make specific phylacteries for specific spells, but I’d additionally recommend having something to wear for all magic.

What does a phylactery do?

A phylactery is worn to protect the magician from the supernatural entities they work with. I’ve also found phylacteries absolutely invaluable in preventing backfire in spells. (the two times I’ve badly hexed myself were times I did magic without my phylactery) Personally, I recommend wearing your phylactery whenever casting spells or handling enchanted objects, but I err on the side of caution.

What’s a phylactery made out of?

Well, all sorts of things serve as phylacteries for a rite in the PGM. Some examples are a bone (PGM IV 1275-1322), whiskers (PGM III 1-164), written magical names/symbols (PGM I 262-347), or even three peonies (PGM LXII 1-24). So, the good and bad news is there’s not one thing that can be a phylactery. In general, I’d recommend a pendant/necklace made of stone, metal, or bone. The idea behind these is that they are durable and enduring. If you want to include a protective symbol or spell, it should be carved or inlaid. (again, carving lasts longer than writing, as it’s literally “set in stone”)

Strong magical protection? Sounds great! How/where do I get one?

If you already have a protective amulet for daily wear, this can likely serve as your phylactery. If you have a divining technique I’d recommend asking it about this, as daily-wear amulets are not the same as phylacteries, but I know a number of people who use their amulets during magic without any issues. 

If you work with a spirit guide or god, I’d recommend asking them to send you one or help you find one. Mine was given to me by Isis, and I only realized it was a phylactery and not a general amulet many months after I bought it. Once you acquire it, ask your spirit guide/deity to charge it for you and to protect you.

Finally, getting one on your own is always an option. I always tell people to pick a stone that has always resonated with them or a stone that’s protective in their culture. Once you have the pendant, charge it with a spell for consecrating a phylactery. I will be posting one such spell tomorrow, and if you’d like others or have questions please feel free to message me.

Here’s my lovely phylactery:

I realized I haven't posted too much about ancestor veneration praxis, at least not in a long time. To be honest as far as actual details go, I prefer to not talk too much about my practice publicly anymore because folks on have a way of misreading things and then running off with only half of the necessary information and messing it all up. I talk about Morrigan devotee things with the original caw squad, and I've got more Jewish witch friends irl now with whom I can share my experiences, and I live in a city full of folk magic so I'm never short on people with which to discuss it.

However, I have realized online there is not a lot of stuff on ancestor veneration that isn't extremely Catholic, or some kind of Norse or Greek vague pagan stuff. Then of course, there are the practices that are specific to African Diasporic Traditional Religions, and should not be dabbled in if you are some uninitiated white person. And the same goes for the well-established ancestor worship traditions of Asia.

Chances are, a one-size-fits-all approach will not appease all your immediate ancestors, unless you come from a really long line of devout Catholics on both your parent's sides. And praying to pagan/polytheistic deities for your dead monotheist ancestors' souls to find comfort is probably not going to go over well with either your great granny or the gods.

One thing that bothered me about most materials on ancestor veneration, and even the advice I got from local practitioners, is that many of the techniques were alienating or inappropriate for my Jewish ancestors. For instance: flowers, though a common offering to the dead, are not traditional in their culture. Instead my ancestors wanted a pile of white pebbles as seen in Jewish cemeteries.

There are other cases when the memorial rites for one ancestor may not be acceptable for another. For example: to a European ancestor, pouring beer or whiskey on the ground is a common offering, however, I have heard that for some Native Americans, pouring alcohol out onto the earth is disrespectful. Many people in the United States have both European and Native American ancestry.

I have found that many ancestors do not feel comfortable being prayed to before the deity they worship. (The ancient dead, those who were pantheist/polytheist, don't mind, they are the mighty dead and are many centuries removed from their humanity). These monotheist ancestors often want their descendant to say a prayer to their God for their soul on their behalf (as they are dead and cannot pray for themselves) before you address them directly and give them offerings and petitions.

Now, some occult authors will tell you that "any psychopomp spirit" will be fine to address before you speak to your dead...maybe that might be the case for those guys, but in my experience, my deceased Jewish grandmother doesn't want me to ask fucking Saint Christopher or Cyprian or whoever the fuck to fetch her from her eternal rest...she can excuse the witchcraft, but she doesn't want to participate in any form of Catholicism. My dead Catholic grandpa doesn't want me praying to the Morrigan for him, nor is he particularly keen on his living wife's Methodist prayers, though he loves grandma and appreciates the attempt. My ex actually really pissed off his ancestors and mine by trying that "any psychopomp deity can meditate" approach to necromancy espoused by Gordon White fans. Dead people are human and have feelings and their own religious beliefs and can get offended.

Those of you who have followed me for a while might be like "but Banshee, you said the opposite a few years ago" yes, I did. At the time I was mostly only really interacting with my pagan ancestors. My late father himself was a self-described pagan. But the older I got, and the more experienced I became in necromancy, I learned that I can't neglect centuries of my family tree. Now, my more monotheistic relatives still showed up, loved me, accepted me, and even assisted me, but they were not completely happy. I expected them to accept my beliefs and lifestyle, and they did, but initially I did not make room for theirs. That was selfish of me. Even the Morrigan pointed out that my insistence on pagan-flavored everything in my younger days was naive and frankly quite stupid. ("stupid" being Her preferred word choice, not mine.)

My ancestors don't care that I'm a witch, they don't care that I'm pan/bisexual, they don't care that I dress sluttily, they respect me because I am their achievement and I have the power to call them...but they want me to respect them in return. That means my mother who died alone, disowned, without a Jewish funeral, or any memorial service, needed me to incant El Maleh Rachamim many days in a row before her own spirit was able to stop mourning and rest. That means that my paternal Grandpa loves to help me with folk magic, but he wants me to say a rosary for/with him every now and then. It means that, for them, their beliefs they held in life hold power even in death. My beliefs are valid, but they want to be honored in according to their beliefs. They will gladly lend me their power, they will happily intercede for me, but their power comes from their respective faiths, just as my power is rooted in my own convictions.

So you may be wondering, "but Banshee what is a non-denominational offering to the dead so I don't offend my ancestors?" Water, my friends. Water. Maybe honey as well. (Maybe put honey in the water.) And stones. Not crystals, just rocks. It seems like stones are a feature in nearly all memorial sites. Perhaps it's because they come from the earth, idk, I don't make the rules. Just start with water and stones, and look up the funerary prayers/prayers for the dead of your deceased loved ones' religion(s). Before saying the prayers, state out loud that you are praying these prayers on behalf of your beloved dead, so that they might find peace, light, and healing, and that they may feel the love you have for them. If you start crying during the prayers don't be alarmed, that is normal. Ancestor veneration helps with the grieving process, for both you and the dead. A candle can help focus your prayers and be an offering of light for your dead, but the water is the most important thing initially. Over time, it should be revealed to you by the dead what other items and offerings they want on their shrine and which prayers they need or prefer.

The darkness of the bread depends on the type of grain you use and what other ingredients you bake in. I know witches who bake blood into bread which gives it a dark color. Historically, grain species are regional, now grains have been refined through thousands of years of artificial selection, so there are hundreds of species of just wheat alone. Taking that into account, in modern paganism it is therefore more of a matter of personal preference as to what type of bread one chooses to use. A dark sourdough rye bread like pumpernickel might be ideal for chuthonic workings because of it's dark color and almost spicy-sweet taste, but may be too heavy and aromatic for say, the recently deceased.

Hey there, I was the mod who answered that question. Those anecdotes were drawn from my experiences in two different systems. The first I regrettably cannot share for reasons of personal identity, but it is a form of traditional non-British witchcraft that is to this day practiced uninterrupted in Europe. There are techniques in it by which one can assist a particular class of spirits to temporarily manifest physically in order to work magic and carry out such tasks. The anecdote about receiving a physical gift from a spirit also stems from an experience in this craft.

The second is the Goetia of Solomon, done by the book. My main grimoire magic experiences are through the Goetia, though I am currently working on two other grimoires. While I have yet to receive a physical token from a spirit using the Goetia, I’m friends with those who have, and whose experiences with the Goetia are far more extensive and include a whole litany of other miraculous feats I have yet to personally experience.

I wanted to share some of those anecdotes just to introduce the notion that such things are possible, though they are by no means needed nor even necessary in many systems. Some grimoires are very clear that the spirits are intended to show up tangibly in that way. Other systems of sorcery do not require such manifestations, even if they are capable of bringing them about. Within my native tradition of witchcraft, it is rarely necessary to make a spirit manifest to that level - needless to say, it tires the spirit as well as the conjurer. But there are certain circumstances in which it is needed, especially when petitioning for results that would border on highly unlikely to miraculous.

I would say that the overwhelming majority of the time when I work with spirits, there is no need to have them manifest to this degree - they can be fully present in the room without needing them to be that tangible, as is the case with most magic. My first ever experience with physical manifestation was when I was initiated into that system of witchcraft. I didn’t think it was possible until I saw it myself, so I’m sure you can imagine I was sincerely shocked (and terrified!). It definitely lit a fire in me to keep pursuing magic even more seriously, as just the knowledge that spirits can do such things was exhilarating on its own. It opened up my mind to a world of possibilities of what other whispered rumours and folkloric accounts might be “real” too.

Definitely the Ars Goetia, it’s by far the safest. Find a demon who’s noted as being truthful and faithful to the magician as they’ll probably give you the least trouble and go from there. Some advice:

Make the black handled knife as the grimoire instructs. This is absolutely not optional. If something goes wrong and you don’t have it, you’re fucked. I personally found ferric chloride to be a good way to get the symbols on the blade but most engrave them. There are a lot of articles floating around regarding how to address the blood issue so do your research and disregard anything that says to use your own blood. If you have a friend who’s a vet tech even better.

The lamens are not optional but paper does work. Most goets these days use nice “virgin” (ie new and unmarked) paper

Don’t be a dipshit and try to replace all the names of God and angel names with different ones. These are Abrahamic spirits so use Abrahamic names.

If the demon doesn’t deliver what you agreed to, fuck ‘em up.

NEVER EVER pay beforehand or provide offerings unless the spirit is specifically noted as requiring one (ie Paimon).

The Greater Key has a ton of information regarding the prep work. Use it, especially regarding pre-evocation purification rituals.

Here’s how to make a perfect circle

FOLLOW THE INSTRUCTIONS IN THE GRIMOIRE

In a lot of my posts, I say to cleanse your body and your space. What does that mean? Why and how do you do it? Hopefully I can answer those questions and clear up some misconceptions about cleansing in magical practices.

What is Cleansing?

Cleansing is a process via which the charged energy, spellwork and/or spirits on or in something is removed. Banishment is a subset of these practices (or at least I consider it to be) that forcibly drive out spirits or negative influence attached to something or someone. Cleansing, in one form or another, is a part of basically every magical practice and culture.

Cleansing does not equal removal of negative energy. It’s cleaning out what there’s, positive or negative, to make something neutral again.

Cleansing is also not the same as physically cleaning a room, but it is an tool for improving the energy. I’d recommend cleaning a room (pick up things, sweep, clear off surfaces) at least mildly before performing a cleansing on it.

Why Should I Cleanse?

The same reason you should clean anything! For daily living, it can make you feel better and more at peace. For any work with spirits or energy (including spellwork) it’s important to not mix in energy remnants, like if you cooked with unwashed pans or on a dirty countertop. And, if you got something on you that could make you ill, you need to cleanse it off!

Cleansing yourself, as in your body, before spellwork is also important to get spirits and deities to listen to you and do what you say. Especially powerful spirits. (many practices phrase this in terms of purity, but I find it helpful to also think of it like asking someone for help when you haven’t showered or brushed your teeth recently)

When Should I Cleanse?

As with cleaning anything, there are multiple degrees of intensity of cleansing. Here, I’m using “light cleansing” to mean performing something short and not requiring much preparation, while a “heavy cleansing” may take an hour or more, be done over several days, required specialized ingredients, etc.

When to do a light cleansing:

When you first buy a tool for magic or divination

Before and after spellwork (especially your tools**)

Before meditation or energywork

During a negative or unlucky day (but watch for signs of this negativity being a curse)

After being somewhere with a negative spiritual presence

After being around disease and decay

After being in a crowded area/on public transport*

After sex or masturbation*

After working with or being around the dead*

* In some cultures these acts are considered unclean but they don’t necessarily expose you to negative energy. It comes down to the beliefs of your culture and those of the spirits/deities you work with.

** Unless these tools are meant to collect energy! For example, you might have one jar that you always and only use for favor spells for yourself.

When to do a heavy cleansing:

Before performing an elaborate ritual or spell

After performing unprotected spellwork

When you and/or the people, plants, and animals around you are frequently falling ill or experiencing other unwellness (this is a clear sign of a curse or negative spirit attached to you)

During certain times of year and/or along with certain cultural ceremonies

Some Methods of Cleansing

This is not an exhaustive list! These are just some cross-cultural cleansing methods I’ve seen. Furthermore, all methods below can include (and are augmented by!) a chant, prayer, or some other form of words that correspond to the cleansing.

Salt

Put it in salt, put salt over it, throw salt around, etc. and leave it for a bit. Anime fans and Graeco-Egyptian sorcerers alike can tell you salt is cleansing. However, be mindful of not throwing a lot of salt around outside, where it can harm the environment, and ensure that whatever you’re putting in salt will not be damaged by the salt.

Washing

Of course, a natural way to cleanse something is washing it! This includes bathing to cleanse your body. Typically, the water is augmented with salt, herbs, or a prayer during washing so that it washes away spiritual dirt instead of physical dirt. Personally, I use salt water to wash just about everything. Again make sure the object/surface will not be damaged by water or whatever you’re adding to it. If you are bathing, ensure that nothing you add to the tub is unsafe for the skin or will cause an allergic reaction. Also would recommend avoiding salt baths if you have open wounds.

If you’re washing your magical tools that got stuff on them like ash, wax, etc. I’d recommend first doing a cleansing wash to get off the energy, then washing with soap and water to get off the substance. 

Flinging or Spraying Salt Water

Basically the above but for clearing the air. Again, some people use herbed water or magically-charged water instead of salt water.

I’ve seen some hate in the traditional magic community for spray bottle cleansing, but, as someone who usually cleanses a space by dipping my hand in salt water and then shaking it around, I see no reason why pouring it into a spray bottle will make it less effective.

Incense and Smoke

Lighting some incense or herbs and cleansing with the smoke is a good way to cleanse rooms, objects, and people. However, whatever you’re using must burn clean. You should not be getting a black, ashy residue on what you’re cleansing. If you are trying to drive away negative things, I’d recommend using a foul-smelling, instead of sweet-smelling, incense. The negative scent, while not pleasant, drives things away instead of attracting them. 

Safety-wise, remember fire safety and ensure that everything you’re burning is safe to inhale.

Using Ringing or Chiming Instruments

A bell is the easiest instrument to find for this. To clear a space, loudly make the ringing or chiming noise, usually while walking around it. Some people perform the ringing an auspicious number of times.

Drawing the Energy or Spirit Into Another Object

In banishments, this usually includes subsequent destruction of the object, like burning or smashing the object. If you plan to use this for a banishment, find a specific, reliable practice to perform. If you’re doing this for something more minor, like getting rid of your negative emotions, then it’s less risky to do something you make up on the spot.

This can also be performed without destruction of an object via channeling it into an energy sink. I’ve found that entirely black stones like black onyx make good energy sinks. However, remember that energy sinks aren’t literally black holes for energy and can get “full”. You will need to cleanse/ground the object occasionally, especially if you are trying to draw a lot of charge into it.

Prayer or Spellwork

Some prayers or spells are specifically used for cleansing, either by design or by cultural tradition. Of course, please be respectful of which culture a practice comes from and do not appropriate other cultures.

Cleansing Misconceptions

Sunlight, moonlight, and sun/moon water isn’t “naturally” cleansing. I see so many things telling people to cleanse (usually) crystals with one of these. If you are using the light of the sun or moon in cleansing, you are asking spirits of the celestial body to drive out the energy. This goes for charging too! It may be functionally the same to assume that moonlight has inherent magical properties but there are risks with trying to get a spirit to do something for you without payment.

Cleansing is not smudging. You’ve probably seen posts about this before, but if you haven’t, here’s one.

Channeling positive energy into an object isn’t cleansing it. As stated in the first section, cleansing is about the removal of energy and “resetting” things. Unlike acids and bases in chemistry, things can’t be neutralized by adding more of the opposite. You can make a room with negative energy feel better by adding positive energy, but this isn’t the same as cleaning it out.

Cleansing a space, driving out a spirit, etc. cannot be done with just visualization. You can regulate your own energy with visualization and send out positive energy into the space around you but, again, this isn’t cleansing.

You don’t need to cleanse your tarot deck often. Tarot decks are kind of like cast iron skillets: they pick up “seasoning” from use. However, this is usually a good thing! By getting more energy into a deck, it’ll give richer readings. It’s often necessary to spend a bit of time “breaking in” a deck through use. If you’re having trouble getting helpful answers from your deck, first try to center yourself, step away from your cards for a bit, and then come back to them when your energy is more stable. If that doesn’t work, then try cleansing the deck.

Sure! 

Books:

Condensed Chaos - Phil Hine  

My personal favorite book on chaos magick. It’s an easy read and Hine has a knack for explaining difficult concepts clearly and with humor while completely avoiding the pretentious bullshit found in many books on magick. It’s a good way to test the waters and see if chaos magick appeals to you. 

Liber Null and Psychonaut - Peter Carroll

Easily the most popular chaos magick book and as close to required reading as chaos magick gets. Most modern works on chaos magick rely heavily on Carroll’s work. 

The Book of Results - Ray Sherwin

An often overlooked chaos magick classic from the 70s. Short but enlightening. 

The Psychonaut Field Manual - Arch Traitor Bluefluke 

A comic book introduction to chaos magick with lots of excellent exercises. Might be a bit confusing for absolute beginners. 

  Practical Sigil Magic - Frater UD

Probably the most extensive work on sigil magick to date and great if you want to get more in depth with your sigil work. 

Tips:

Practice, practice, practice! Don’t fall into the trap of thinking you need to read and learn everything before starting out, jump in with both feet.  Most books on chaos magick present exercises pretty early on and you’ll learn the most by doing them in conjunction with your reading. Liber Null in particular has a lot of excellent practical exercises.

Strive for technical excellence. Push yourself to learn about a variety of techniques, develop your own theories, and refine your techniques. 

Austin Spare is the granddaddy of chaos magick and his work is amazing however it’s also a very difficult read. It’s probably worth holding off on diving into his work until you have some experience under your belt. 

Meditation is your friend.