A Witch's World of Magick (10 page)

Read A Witch's World of Magick Online

Authors: Melanie Marquis

Tags: #World, #world paganism, #paganism, #witch, #wicca, #Witchcraft, #melanie marquis, #folk magic, #world magic

The efficacy of an amulet depends firstly on the nature of the original thing or matter from whence it has been derived. To serve this purpose, certain animals or things which had belonged to or been in contact with certain persons or supernatural beings were chiefly chosen; and sometimes, but more rarely, also objects which merely by their appearance recalled the effect expected from the amulet, such as figures of various objects … Although the articles thus used had a power of their own because of their origin, they still required the application of a serrat, which was pronounced by him who gave the amulet to its final proprietor. If it was only to be used in particular cases, a special serrat was also required in order to make it work; and in some cases, when the owner happened not to have the amulet at hand, he might have recourse to invocation.
50

We see here that in addition to choosing an inherently powerful object with which to craft the amulet, the principle of sympathetic magick as well as the contagion principle can also be basis for selection. We find also that the Inuit amulet may require activation: a
serrat
, a type of spoken spell or charm that might be recited or sung, is needed in order to make the amulets “work.” It’s mentioned that such a serrat can be used to activate the amulet even when it’s not close by. The amulet’s link to the serrat gives the Inuit magician an advantage. For one, if the amulet is stolen or otherwise found in the hands of another person, it will remain inactive unless the new owner just happens to know the associated serrat necessary to unlock the amulet’s magickal power. Another advantage is that the amulet does not rely on close proximity to have an effect. The magickal energy held within the amulet can be summoned forth and called into action by the reciting of the serrat anytime, anywhere. The serrat provides a key to the containing magick, an “on” button that powers up and cues the energy within the amulet when it’s time to act.

Common Threads and New Perspectives

From a spell packed into a talisman to a ring of raging seas around a foe, containing magick is both versatile and effective in its forms and in its functions. In this chapter, we’ve seen how containing magick can be used to hold in place both spirits and desired energies. We’ve examined how inscriptions, incantations, spiritual strength, sheer willpower, and even distraction can be used to entice an energy or entity into its appointed container, be it a mock grave, an amulet, or a demon trap. We’ve seen also that containing magick is often multi-layered, designed with several elements all working in conjunction, and we’ve learned that imitative and symbolic actions, words, and intentions are often at the heart of this type of magick. We’ve seen that while some containing spells don’t depend on an actual, physical container in which to house the energy to be held (for example, a circular motion can be utilized instead), others do require a material component. We’ve discovered that the object chosen to act as this literal container might be selected for its inherent attributes, its sympathetic symbolism, or its power derived through the contagion principle—for instance, a rock found in a sacred stream might be deemed powerful by the fact of its proximity to the holy waters. We’ve noted also, however, that an object used for containing magick doesn’t necessarily have to be special: a stick, a couple of cooking pots, nearly anything really, can be used as a physical container for spiritual energies.

Through the many and varied methods of containing magick, a witch can indeed achieve a multitude of aims, from quarantining a threat to securing good luck to catching a ghost. Try using containing magick in creative ways. For instance, you might create a talisman designed to store away for future use the leftover energy that lingers after a major spellcasting, or you might attempt to cast a containment charm on the spread of gun violence, or pollution. The only limit to the magickal energies you can contain is your own imagination, willpower, skill, and daring.

Containing Magick Spells

Ready to do your own containing magick? Here are a couple of spells to try. As you work through these methods, see how they compare to the traditional techniques you read about in this chapter.

Ghost-Catching Spell

If you’ve got a wayward ghost in your house, choosing whether or not to get rid of it can be a tough decision. If it’s a friendly ghost, you might not mind the company; if it’s an annoying or frightening spirit, however, you’d probably rather they move someplace else. The first thing to do if you suspect your house is haunted is to attempt to communicate with the suspected stowaway spirit or spirits. You can use a spirit board, tarot cards, or automatic writing to accomplish this. If you decide after communicating with the haunting spirit that you would like it to relocate, the following methods of ghost containment may prove helpful.

If it’s a generally friendly, seemingly cooperative spirit you’re dealing with, a crystal, dish of salt, or even a glass of water can be an effective vehicle for friendly ghost relocation. Let the spirit know your intentions to move it to a different location, and invite it to enter into the chosen medium. You might use additional prayers and chants to help entice the spirit into the container. When you sense the spirit has entered the substance, envision a circle of energy surrounding it, keeping it contained and bound within the ghost trap. Take it to a place that feels appropriate and release it: simply shake the crystal, or scatter or pour the water or salt. Let the spirit know that it is free to go, released from the substance to cross over into the other side more fully, or to remain wandering the earth at a location other than your home.
If you’re dealing with an unfriendly spirit, the method will be a bit different. One effective technique is to use a mirror. Place a mirror flat on the floor in the room where you sense the most ghostly activity. Run your finger in a counterclockwise spiral around the mirror, starting on the outer edge and working in toward the center. At the center, make a single dot with your fingertip—this is the portal your ghost will enter. If you like, use a spirit-attracting herb or oil to trace the spiral and dot. Envision the spirit being inescapably drawn into the mirror. Invite it to enter with complimentary words acknowledging the ghost’s greatness—in other words, sweet talk it! Place spicy or extra pungent food around the perimeter of the mirror to further tempt the spirit. Leave the mirror in place for a week or so and see if the ghost activity is now limited to the room in which the mirror is located. Once this occurs, wrap the mirror in a blanket and take it somewhere far away from your home. Dig a hole, smash the mirror, quickly toss the pieces into the hole, and cover it with dirt. Shake out the blanket thoroughly and wash and dry it immediately.

Circle of Containment Talisman Creation Spell

This spell can be used to create a talisman to contain and store magickal power to be released on command when needed, be it during a challenging ritual or a nerve-wracking exam. The first thing you’ll need to do is select an object to use as the talisman. You might choose an object for its inherent power, such as a crystal, or you might select a symbolic token such as a star-shaped charm. You might choose an object found in a sacred place, like a small jar of dirt taken from a pretty mountaintop, for instance. If you can’t find anything special, you might decide to use any old random item—whatever’s handy or convenient—like that pencil on your desk, for instance.

Once you’ve selected the object to become your talisman, place it in the center of your magickal workspace. Begin by casting a circle as usual, invoking the elements as well as any deities or spirits whose attributes or abilities you wish to be imparted to the talisman. When you sense that all the summoned energies are indeed present, begin walking in inward spirals toward the center of the circle where the talisman lies. Draw in the energy present in the circle as you do so, shrinking the circle’s perimeter with each revolution. Envision the power of the elements, deities, and spirits spiraling closer and closer toward the talisman, chanting as you do so, “I draw in the circle; I draw in the power!” Eventually, your circle will be super-tiny, encasing only the talisman. At this point, use your will and a tap of your wand or fingertips to direct the power contained in the mini-circle to enter completely into the talisman. Imagine a new circle of pure, white light enveloping the talisman, sealing in the charm but allowing the power now within it to glow and grow, strong and bright. As you do so, chant, “I draw out the circle, I draw out the power!” Your talisman is now activated. It can be carried on your person or kept on your altar as a general magickal strengthener. While it will provide a measure of magickal power from now on, an extra blast of energy can be obtained from the talisman anytime by uttering the charm used as the final chant: “I draw out the circle, I draw out the power!”

Points to Ponder

  • This chapter discussed how to contain energies using various methods such as encircling the energy to be contained with another, more powerful energy, or encasing the energy within a solid physical object. Can you think of any additional techniques for magickally containing energies that weren’t discussed in this chapter?
  • If you were aiming to contain an angry energy by confining it within a perimeter of another, more powerful energy, what are some particular qualities you feel would be beneficial to incorporate into this ring of power?
  • While some of the talismans discussed in this chapter were quite specific in the choice of materials used to house the power of the charm, we found that other talismans can be crafted with little or no importance given to the substance or object used in its creation. Do you think care should be taken in choosing the item or ingredient to act as a talisman? Might some substances be better at containing very strong and harmful energies, for instance, while other substances might prove superior at housing more mellow essences? Could
    any
    object be used in a pinch as a talismanic container for energy? Why or why not?
  • Could a containing spell possibly be used to entice a lost dog to return home? How might a person cast such magick?
  • With containing magick, you have a versatile tool to use in a variety of situations, from restricting a dangerous enemy to keeping your budget within its means. What other circumstances can you imagine in which an act of containing magick might be of benefit?

[contents]

38.
E. A. Wallis Budge,
Egyptian Magic
(London: Kegan, Paul, Trench and Trübner & Co., 1901), 84–85, accessed March 1, 2012, http://www.sacred-texts.com/egy/ema/ema05.htm.
39.
Rev. Joseph Edkins, DD
, Chinese Buddhism: a Volume of Sketches, Historical, Descriptive, and Critical
(London: Kegan Paul, Trench,
Trübner
and
Company,
1893), 387, accessed January 5, 2012, http://openlibrary.org/books/OL23286290M/Chinese_Buddhism.
40.
D. Amaury Talbot,
Woman’s Mysteries of a Primitive People
(London: Cassell and Company, LTD., 1915), 174–175, accessed November 12, 2012, http://www.sacred-texts.com/afr/wmp/wmp13.htm.
41.
Joseph J. Williams
, Voodoos and Obeahs: Phases of West India Witchcraft
(New York: Lincoln Mac Veagh, Dial Press Inc., 1932), 152–153, accessed March 23, 2013, http://www.sacred-texts.com/afr/vao/vao07.htm.
42.
Sir George Grey
, Polynesian Mythology and Ancient Traditional History of the New Zealanders: As Furnished by Their Priests and Chiefs
(London: John Murray, 1855), 125–126, accessed March 23, 2013, http://www.sacred-texts.com/pac/grey/grey13.htm.
43.
James Bonwick
, Irish Druids and Old Irish Religions
(London: Griffeth, Farran, 1894), 51, accessed June 5, 2012, http://www.sacred-texts.com/pag/idr/idr12.htm.
44.
John George Hohman,
Long Lost Friend
(1820; trans., Camden, NJ: Star and Book Novelty Company, 1828), “Another Method of Making Cattle Return Home,” accessed March 23, 2013, http://www.sacred-texts.com/ame/pow/pow047.htm.
45.
John George Hohman, “Another Remedy to be Applied when Anyone is Sick,” accessed March 23, 2013, http://www.sacred-texts.com/ame/pow/pow007.htm.
46.
Rev. Robert Hamill Nassau
, Fetichism in West Africa
(1904; repr., Charleston, SC: BiblioBazaar, LLC, 2008), 75–76.
47.
A. B. Ellis,
Yoruba-Speaking Peoples of the Slave Coast of West Africa
(1894; repr., Charleston, SC: Forgotten Books, 2007), 97–98.

Other books

Toby Wheeler by Thatcher Heldring
Appleby on Ararat by Michael Innes
Consumed by Skyla Madi
Ice Blue by Emma Jameson
Broken Dreams (Franklin Blues #2) by Elizabeth Princeton
The One by Vivienne Harris-Scott
Forged in Ash by Trish McCallan