Today's Document

Discoholic 🪩
No title available

Andulka

Janaina Medeiros
cherry valley forever
Three Goblin Art
taylor price
Peter Solarz
Cosimo Galluzzi

roma★

if i look back, i am lost
tumblr dot com

★
AnasAbdin
No title available

No title available

No title available
sheepfilms
will byers stan first human second

seen from France

seen from United States
seen from United States
seen from Russia

seen from Italy
seen from United States

seen from Malaysia

seen from Malaysia
seen from Türkiye
seen from United States

seen from Czechia
seen from Germany
seen from Germany

seen from Malaysia

seen from Malaysia

seen from Malaysia

seen from Malaysia
seen from United States
seen from Ecuador
seen from Ecuador
@morganawarboyswitch
“May you have a life of safety and peace”, said the witch, cursing the bloodthirsty warrior.
The words of the slain hold tremendous power.
It’s why any sensible warrior is a master of swift endings. Such as an arrow through the eye or a clean separation of head from shoulders. In a pinch, a slit throat will do. Though it really is best to avoid giving your enemy the chance to make even garbled curses out of their last bloody breaths. For even those without the slightest touch of magic have been known to make a curse stick if it’s uttered on the cold brink of death.
Eindred the Bloody collected curses in the same way that other warriors collected scars. Even in the wild chaos of battle, he was known to take a knee, pressing his ear to a felled enemy’s laboring lips.
May your every loved one die screaming in pain.
I hope you die with your eyes stabbed out and your heart in your hands.
You will never know happiness.
Your existence will be suffering.
May your greatest enemy rise from the grave and never leave you alone.
The last was his most recent curse, and Eindred wondered if it meant some great murdered brute was tracing his steps, waiting to catch him while he slept.
Eindred crossed the peninsula with a company of barbaric warriors, gaining a new curse from every enemy he felled. Not all of them would stick, he knew. But some undoubtedly would. And he would deserve every one.
Others in his company treated him with to wary, sidelong glances, because surely it was dangerous to travel with one so cursed as he. But Eindred was a force in battle, relentless and unstoppable as an icy winter gale, and so they swallowed their complaints, and contented themselves with leaving a wide berth on either side of his scarred, patchwork arms.
Eindred was marching at the back of the company when they came upon the village. It was a collection of squat, wooden homes tucked beneath a snow capped mountainside. From thatched rooftops, wisps of smoke from cooking fires rose, painting the blue sky in pale, meandering strokes.
This company tended to leave such settlements alone, and Eindred was glad for it. No warriors would be found in tiny mountainside villages, and though he might live to fight, he had no interest in wholesale slaughter.
This time, however, the company leader - a silent, brutish man, held up a hand.
Their company was running low on food, it turned out, and even from a distance, the warriors could see the village’s sheep - a trail of white spots on the green hillside.
Eindred was disappointed when, ultimately, violence erupted in the quiet village, though he did not lay down his thick handled blade.
The shepherd boy had refused to give up his master’s sheep, and when he shouted, a blacksmith had burst from his home, wielding a great hammer in his hand.
The battle was short.
When all was done, four lay dead. The shepherd, the blacksmith, and two young men who’d foolishly taken up crude wooden spears. The rest of the villagers huddled, terrified in their homes. The warriors expected to slaughter the sheep with no further trouble, but when they turned back to the field, an individual stood blocking their way.
His hair was dark - as the hair in these parts tended to be, and his face was sharp, both nose and cheeks splattered with freckles. Golden eyes beheld the warriors, and he watched them with a steady, measured gaze. Without the slightest hint of fear, he stood before them, his simple robe fluttering in the icy mountain’s breath, and said: “These are simple people. They have little in way of money or goods. It wasn’t for nothing that the shepherd, blacksmith, and teenagers died. They need these sheep. And I cannot allow you to take them.”
The other warriors in the company laughed at the young man’s foolishness - for that was what it looked like to them. Eindred did not laugh, however. Though the stranger’s voice was light, the air stirred around him.
It was rare to encounter one who commanded magics. Rare - but not impossible. And so Eindred alone was unsurprised when the young man turned his golden eyes to the heavens and summoned great branches of lightning which cleaved the skies above them. The world erupted and the men around Eindred screamed.
Eindred, who’d expected something like this, had already begun running.
Later, he would think it odd that the witch hadn’t bothered to move. But in the heat of battle, with lightning splitting the field at his back, Eindred’s attention had narrowed to the rough point of his blade - and then, the crimson place where it pierced the witch’s chest.
The skies silenced as Eindred pulled the wet, crimson blade free of its target.
It took just a moment for the witch to fall, but in that single, infinite moment, Eindred was subjected to the full weight of that golden gaze.
Legs folding beneath him, the witch crumpled, collapsing back onto the wild, wet grass. Eindred knelt beside him, grimly eager to hear the curse and be done with it. Surely a curse at the lips of one so powerful as this would finally bring an end to things?
To take one’s own life was an unspeakably shameful end for a warrior such as he. But a curse? Well, one couldn’t help how the wrong curse might speed things along.
The witch’s black hair was damp from the dew in the grass, and when he turned, it stuck to the side of his face and neck. His mouth opened and closed. Holding his breath, Eindred leaned in.
“-my hut…it’s just past…the next hill over,” the witch whispered. “In it, I keep medicines and herbs. For the villagers. And travelers who pass.”
Eindred shook his head. He didn’t understand.
Impossibly, the witch smiled. When he lifted a hand, Eindred twitched, expecting to be struck.
The witch’s bloodied finger, however, did nothing more than tap his chest. And then, in a wet, rattling breath, the witch, with his great power finally spoke his curse.
“May you live a life of safety and peace.”
Eindred sat, his thick, scarred knuckles braced in the dirt as the cold mountain wind whistled down the hillside at his back.
“What?” he whispered.
But the young man’s golden eyes were blank and empty, and the other warriors lay dead in the field. Only the relentless wind snapped and whistled in answer.
Eindred left.
Within a month, he’d joined up with another company. And it soon became clear the witch’s death rattle had been a curse of great power indeed. For wherever Eindred traveled, peace inevitably followed. Enemy warriors surrendered and when they didn’t, members within Eindred’s own company had sudden changes of heart. As for Eindred himself, not a single person would raise a blade against him, and Eindred had never been the sort who could raise his own blade against one who had no wish to fight.
And so for another month he wandered, hapless, without even the dark purpose of collecting curses which had driven him for the last several years.
He’d been raised with a sword in his hand, brought up knowing full well that his job in life would be to cut short the existence of any who stood against him. Not even thirty, and his soul was exhausted, worn ragged by such an life. And so, he’d sought a way out if it. Eindred had accumulated a terrifying number of curses - curses which would surely have felled lesser men than he. Before everything had gone wrong in the tiny village, he’d been sure it was only a matter of time before they overcame him.
But now, the witch’s single curse had overpowered them all.
Eindred was safer than he’d ever been in his life. He’d never known such a quiet, terrible peace.
After another month, he returned to the mountainside village. He didn’t have any good reason to return - other than perhaps the distant hope that a villager’s rage might be enough to overcome the curse. As he climbed the grassy hillside, he resigned himself to potential death by club or rake.
Keep reading
A spell to aid and speed the healing of broken bones
A collection of free-use texts on witchcraft, magic, and related topics. Shared with Dropbox
Hello, witches! Since I’m always harping on about learning your history and checking your sources, I thought I’d help folks get a head start by compiling some source material.
To that end, I’ve started a Dropbox folder with a stash of historical texts on witchcraft, magic, and related topics. Nearly everything I’ve managed to find so far is public domain (thank you Project Gutenberg), with the exception of a very thorough herbal grimoire I found online some years ago and a book of witchcraft from the 1970s that appears to be out of print.
I will be continuing in this vein with future texts that I find. Everything will be public domain or cited to the source that it came from, in PDF format. I will NOT be including PDFs of any book currently in circulation with a copyright linked to a living author or estate. The point of this folder is that everything in it should be free for sharing and open use as research materials.
Below is the initial list of titles. I tried to include as many as I could find, with a focus on some oft-cited classics. I will be adding new texts as I find them.
A Collection of Rare and Curious Tracts on Witchcraft and the Second Sight, by David Webster (1820)
A History of Witchcraft in England from 1558 to 1718, by Wallace Notestein (1909)
British Goblins, Welsh Folk-lore, Fairy Mythology, Legends and Traditions, by Wirt Sikes (1880)
Curiosities of Superstition, by W. H. Davenport Adams (1882)
Daemonologie, by King James I/VI (1597)
Fairy and Folk Tales of the Irish Peasantry, Edited and Selected by W. B. Yeats (1888)
Irish Witchcraft and Demonology, by St. John Drelincourt Seymour (1913)
La Sorcière, or The Witch of the Middle Ages, by Jules Michelet (1863)
Lives of the Necromancers, by William Godwin (1834)
Magic and Fetishism, by Alfred C. Haddon (1906)
Magic and Witchcraft, by Anonymous (1852)
Modern Magic, by M. Schele de Vere (1873)
Plant Lore, Legends, and Lyrics, by Richard Folkard (1884)
Practical Psychomancy and Crystal Gazing, by William Walker Atkinson (1908)
The Devil in Britain and America, by John Ashton (1896)
The Discoverie of Witchcraft, by Reginald Scot (1594, 1886 reprint)
The Extremely Large Herbal Grimoire (date unknown, internet publication)
The Golden Bough : A Study of Magic and Religion, by Sir James George Frazer (1890)
The Illustrated Key to the Tarot, by L.W. de Laurence (1918)
The Magic of the Horse-shoe, by Robert Means Lawrence (1898)
The Mysteries of All Nations, by James Grant (1880)
The Mystery and Romance of Alchemy and Pharmacy, by Charles John Samuel Thompson (1897)
The Superstitions of Witchcraft, by Howard Williams (1865)
The Witchcraft Delusion in Colonial Connecticut by John M. Taylor (1908)
The Wonders of the Invisible World, by Cotton Mather and A Farther Account of the Tryals of the New-England Witches, by Increase Mather (1693, 1862 reprint)
Witch Stories, by E. Lynn (Elizabeth Lynn) Linton (1861)
Witch, Warlock, And Magician, by W. H. Davenport Adams (1889)
Witchcraft & Second Sight in the Highlands & Islands of Scotland, by John Gregorson Campbell (1902)
Witches’ Potions & Spells, ed. by Kathryn Paulsen (1971)
Disclaimer: Please keep in mind that these texts are (with few exceptions) more than a century old, and may contain depictions, references, or language that are outdated and inappropriate. The point of including these documents is to provide access to historical texts for research and reference. Inclusion in the collection does not equal unconditional agreement with or wholesale approval of the contents.
Take everything with a grain of salt and remember to do your due diligence!
Happy Witching! -Bree
Additional texts added 12/31/20:
A Compleat History of Magick, Sorcery, and Witchcraft, by Anonymous (1715)
A True and Faithful Relation of What Passed for Many Yeers Between Dr. John Dee and some Spirits, by John Dee (1659)
Crystal Gazing, by Northcote W. Thomas
Malleus Maleficarum, or Hammer of the Witches, trans. Montague Summers (1486, 1928 translation)
Occult Science in Medicine, by Franz Hartmann (1893)
The Book of Ceremonial Magic, by A.E. Waite (1913)
The Complete Herbal, by Nicholas Culpeper (1652, 1850 reprint)
The Devils of Loudun, by Edmund Goldsmid (1887)
The History of Witchcraft and Demonology, by Montague Summers (1926)
The Old English Herbals, by Eleanour Sinclair Rohde (1922)
Many of these were retrieved from Global Grey Ebooks, which I suggest visiting for more information.
Additional texts added 01/20/2021:
Devil-Worship in France, by A.E. Waite (1896)
Magic and Husbandry: The Folk-Lore of Agriculture, by Lewis Dayton Burdick (1905)
Norse Stories Retold from the Eddas, by Hamilton Wright Mabie (1902)
The Book of Black Magic, by A.E. Waite (1910)
The Book of Were-Wolves, by Sabine Baring-Gould (1865)
The Encyclopaedia of Gardening, by T.W. Sanders (1822)
The Folk-Lore of Plants, by T.F. Thiselton-Dyer (1889, facsimile copy)
The Greater Key of Solomon, Vol. I & II, trans. S. Liddell MacGregor Mathers (1999 from the 1916 deLaurence edition)
The Handbook of Palmistry, by Rosa Baughan (1885, facsimile from the Bodleian Library)
The Prose Edda, intro and notes by Rasmus B. Anderson (1897)
The Sacred Magic of Abramelin the Mage, Books 1-3, trans. S. Liddell MacGregor Mathers (1998 from the 1900 Watkins edition)
The Vampire, His Kith and Kin, by Montague Summers (1928)
I’m always looking for more titles. Stay tuned for periodic updates!
Additional texts added 01/31/2021:
A Manual of Cartomancy and Occult Divination, by Grand Orient (1909, facsimile)
A Manual of Occultism, by Sepharial (1914)
An Encyclopaedia of Occultism, by Lewis Spence (1920)
Demonology And Devil-Lore, Volumes 1 & 2, by Moncure Daniel Conway (1879)
Demons and Tongues, by Alma White (1910)
Fortunes and Dreams, by Astra Cielo (1917)
General Book of the Tarot, by A.E. Thierens (1930)
Letters on Demonology and Witchcraft, by Sir Walter Scott (1884)
Magic and Religion, by Andrew Lang (1901)
Magic and Mystery, A Popular History, by Alfred Thompson (1894)
Magic, Black and White, Charms and Counter Charms, by T. Witton Davies (1910)
Numbers, Their Occult Powers and Mystical Virtues, by William Wynn Westcott (1911)
Occultism and Common Sense, by Beckles Wilson (1908)
Practical Astrology, by Edgar De Valcourt-Vermont (1901, facsimile from The Library of Brigham Young University)
Psychic Self-Defense, by Dion Fortune (1930)
Superstitions of the Highlands and Islands of Scotland, by John Gregorson Campbell (1900)
Telling Fortunes by Tea Leaves, by Cicely Kent (1922)
The Black Pullet, by Anonymous (18th Century)
The Curious Lore of Precious Stones, By George Frederick Kunz (1913)
The Golden Wheel Dream-book and Fortune-Teller, by Felix Fontaine (1862)
The History of Magic, by Eliphas Levi, trans. by A.E. Waite (1922)
The Lesser Key of Solomon, trans. by S. L. McGregor Matthews (1904)
The Leyden Papyrus, trans. by F.L. Griffith and Herbert Thompson (1904)
The Mysteries of Astrology and the Wonders of Magic, by Charles W. Roback (1854, facsimile)
The Place of Magic in the Intellectual History of Europe, by Lynn Thorndike (1905, facsimile)
The Secret Book of the Black Arts, by Unknown (1878, facsimile)
The Symbolism of the Tarot, trans. by P.D. Ouspensky (1913)
The Witches’ Dream Book and Fortune Teller, by A.H. Noe (1885)
The Witches’ Pharmacopoeia, by Robert Fletcher (1896)
Witchcraft and Superstitious Record in the South-Western District of Scotland, by J. Maxwell Wood (1911)
I’m very pleased to include The Lesser Key of Solomon and The Black Pullet in this latest update. I’ve been mining the depths of Project Gutenberg and Global Grey Ebooks, and today I hit paydirt. I’ll keep digging, so stay tuned for more updates.
Enjoy!
Using Dirt/Soil in Magic Spells
You don’t always have to use Graveyard Dirt. You can use others. Here’s a small list: Bank or Financial Institution: Collect and use this dirt to bring money into your hands or to receive payment of a long overdue debt. Church: Use this dirt for anything even remotely involving legal matters. This could include contracts, court cases, general justice, and even money that’s owed to you. If your intent would benefit from the discerning eye of the law, this is the dirt you need. Educational Facility: Whether it comes from a school yard or a college campus, this dirt is excellent for efforts involving knowledge acquisition and retention. It can also be used effectively in magic to induce study. Enemy’s Home: Granted, gathering this dirt is a bit trickier and may involve some skulking around to collect. But there’s no better way to cut your enemy off at the knees than to use dirt from his own home against him. Just an aside, though: Unless you want to cause possible harm to everyone living on that property, be very careful how you word the related spell. (i.e. in the spell state that only your target is going to get hit with the spell and no one else) Home: Gather this dirt to protect all the occupants of your home and guarantee their safe return. The best way to accomplish this is to sprinkle a bit in every pair of shoes in the house. To ensure that someone else visits you again, sprinkle a bit in his or her shoes. Hospital, Clinic, or Doctor’s Office: Gather dirt from any of these locations for efforts that involve healing. There are a couple of things you should keep in mind, though. First, no magic in the world is a substitute for medical care or prescription medications. And Second, be certain that healing is exactly what you’ve got in mind when you add this dirt to magic, especially if a serious illness is involved and death is a possibility for the recipient. WHY? Because healing and staying alive are two entirely different things. And death is often the best way to heal someone. Garden or Flower Shop: Often used in love spells, this dirt has the tendency to make love sprout and grow roots, bud and blossom. Unless you’re playing for keeps, though, its inadvisable to add this dirt to your magic. Jail: Use this dirt to keep the police away from your door, especially if you’re prone to trouble with them. To make yourself invisible to the police and perhaps, cause them to overlook a bench warrant, add a piece of hematite to the dirt. Shopping Centre or Mall: These areas are always busy, employ many people, and have a reputation for attracting large amounts of cash. For this reason, there’s nothing better than this type of dirt when used in efforts to obtain gainful employment or increase your cash flow. Police Station: Dirt from this area is often collected and sprinkled along the baseboards of the home and along the edges of its structure to keep the family safe from harm. It’s not a good idea to use this dirt if you’re involved in any sort of illegal activity, though, as it could bring the police straight to your door. Workplace: There are lots of uses for this sort of dirt. It works wonders when included in efforts for getting a promotion or raise. But that’s not all. It can also be used to foil a co-worker or for figuratively getting the dirt on the company, itself.
(Source)
While cleaning out my room I found a paper that my therapist gave me some time ago to deal with obsessive and intrusive thoughts. Sorry the paper is a little crinkled and stained, but I figured I’d post it in hopes that it will help someone like it helped me.
Here it is again with text for anyone who can’t see the picture
That thought isn’t helpful right now.
Now is not the time to think about it. I can think about it later.
This is irrational. I’m going to let it go.
I won’t argue with an irrational thought.
This is not an emergency. I can slow down and think clearly about what I need.
This feels threatening and urgent, but it really isn’t.
I don’t have to be perfect to be OK.
I don’t have to figure out this question. The best thing to do is just drop it.
It’s OK to make mistakes.
I already know from my past experiences that these fears are irrational.
I have to take risks in order to be free. I’m willing to take this risk.
It’s OK that I just had that thought/image, and it doesn’t mean anything. I don’t have to pay attention to it.
I’m ready to move on now.
I can handle being wrong.
I don’t have to suffer like this. I deserve to feel comfortable.
That’s not my responsibility.
That’s not my problem.
I’ve done the best I can.
It’s good practice to let go of this worry. I want to practice.
This was very helpful. I especially like the “I have to take risks in order to be free.” OCD can be scary sometimes (all the time)
this might seem like a weird question but does anyone have any advice on how to balance worshiping multiple deities? i really struggle to dedicate time to multiple deities especially considering i’m in the broom closet to my family.
The Greeks managed a whole pantheon plus various titans, demigods and heroes. They didn’t try to worship every deity every day but assigned specific festivals and days to certain gods. These ranged from large public festivals dedicated to Zeus to more private household ceremonies for household gods.
We no longer have the advantage of large public ceremonies hosted by the city, but the approach can give us insight into balancing our own practice. Look at the gods you work with and determine if there are times/things/actions that you can dedicate to each of them.
If there isn’t some connection already there, you might want to sit down and consider why you want to work with that god.
Now the Greeks wouldn’t have done that, but then I wouldn’t have been responsible for coming up with a festival for every god on my own. So sometimes I have to consider there’s a larger community out there and someone is doing more work with Zeus or Apollo while I tend to connect more with Hermes. Though this year has been a lot of Hestia.
Each of my four patrons reigns over a particular set of responsibilities and has a season of the year of their own. So if I need to call on somebody, it’ll either be whoever is presiding over the season or whoever presides over the thing I need help with.
For example, if healing or inspiration is needed, I call on Brighid. If it’s a marital or pet-related issue, I call on Freyja. If it’s hurricanes or a skill-related matter, I call on Lugh. If I need to do big-time weather work or kick god-level amounts of ass, I call on Thor. Or I just call on whoever feels right in the moment, or whoever is presiding over the current season.
Splitting things up into seasons also helps me keep track of my venerations too. Brighid presides over spring (March-May), Lugh presides over summer (June-August), Freyja presides over autumn (September-November), and Thor presides over winter (December-February.) The altar garlands are changed quarterly to match this procession. Everyone has a holiday when they get a dedicated offering (usually a food item, a lit candle, and a shot of alcohol), and everyone gets honored together on Samhain.
The really nice thing is, I don’t have to call on them all the time or make weekly offerings or plan big elaborate venerations. I work with what I have, and when I still lived with my family, I had to do so pretty discreetly. What I ended up doing back then was having a small unobtrusive altar that just looked like a bunch of decorations on top of a bookcase, and I would venerate through everyday tasks like cooking, cleaning, singing, or tending the garden.
Remember, you don’t have to shout from the rooftops to be a good pagan. Nobody has to know the motivations behind what you’re doing but you. Make your venerations when and where you can, and use the materials readily available to you.
Actions in Witchcraft
Just like each herb and crystal has certain properties and strength, so do actions taken during rituals and spells. When writing spells it is important to include the proper actions to make sure your spell is as effective as possible.
Burning - Burning an object is a common practice in spells and rituals. Fire is considered a cleansing and activating force.
If you want to destroy something’s influence, burn it and dispose of the ashes away from your home.
If you want to set something into motion, burn objects related to the situation to ash.
If you want to activate certain energies, burn objects related to those involved.
If you are performing a curse or hex, burn the object in the flame of a candle.
Burying/Abandoning - A Witch might bury and object for many reasons. They might want to put something to rest, perform a slow spell, or banish something. There are different ways in which one can bury an object to accomplish a desired outcome:
If you want to keep something close, bury the object in your back yard.
If you want to attract something, bury the object under the front door step
If you want to disperse something to a distance, throw the object into a crossroads
If you want to fix an influence, inter the object in a five-spot pattern
If you want something to work by means of spirits, bury the object in a graveyard (but don’t disrupt those buried there!)
If you want to hide something’s point of origin, conceal the object in a tree
If you want something/someone to work by stealth, hide the object in clothing or on objects
If you want an influence to begin or strengthen, throw the object East
If you want an influence to end or weaken, throw the object West
Rubbing - Rubbing an object can be the easiest and most immediate way to experience witchcraft. Transferring and garnering energy from objects can be done through physical contact with an object.
If you want to put energy into an object, rub it with your left hand
If you want to gather energy from an object, rub it with your right hand
If you want to bring positivity, rub clockwise
If you want to bring negativity, rub counter clockwise
If you want to use crystals to heal, rub the appropriate stone on the effected part of the body.
Soaking - Water is one of the main elements used in witchcraft. It comes in many forms with many different properties and uses.
If you want something to move away and sink, throw it in running water
If you want something’s influence to rise and fall cyclically, float it in a tidal estuary
If you want to protect or cleanse something, soak an object in rain water
If you are focused on your personal goals, soak your object in sea water
If you want to bring about transformation, soak your object in snow/melted snow
If you’re trying to make a wish come true, soak your object in well water
If you want to banish, soak your object in harbor water