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Aria

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Aria last won the day on December 14 2018

Aria had the most liked content!

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About Aria

  • Rank
    Senior Member

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  • Website URL
    http://brigatadinotte.com

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  • Gender
    Canine
  • Location
    Belgium
  • Interests
    Witchcrafts, agriculture, cooking, tarots
  • How familiar are you with witchcraft?
    I have been practicing witchcraft, with up and downs, since I was 14, so I would say it is now about thirteen years that I practice.
  • Have you explored other paths?
    I have explored few things here and there, included Wicca and other mystical paths. I enjoy some techniques of Chaos magic and Goetia. I am a fun of cerimonial writings, but I am not much versed in action.
  • Have you ever worked with Traditional Witchcraft?
    No, never.
  • What does Traditional Witchcraft mean to you?
    It is the lore of our ancestor and land, as we practice it. Part of my practice comes from my family, although I heavily altered it through study and practice. Tradition for me is what you make of the things that have been passed to you.
  • How long have you worked with witchcraft in general?
    About thirteen years.
  • What brought you to our site?
    Mainly search on Google on the subject
  • What do you expect to get from this site, and what do you expect to contribute to this forum?
    Interesting discussions, and a serious and informed approach to witchcraft.
  • Do you belong to any other online witchcraft sites?
    No
  • What are your strongest points in witchcraft?
    Sex and love spells, and tarot, are the reasons for which other people ask me to practice for them. I am also quite fond of spiritism and all that is related with dead ones and ancestors.
  • What are your weakest points in witchcraft?
    I can be very impulsive. Sometimes I act without thinking too much of the consequences.

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  1. Yep, although you can use normal firewood charcoal to color beeswax black, if you ground it to a powder. It will likely send cracks and sparkles around though, to be used carefully :)
  2. You may be surprised at how much people do not spill out about themselves on an internet forum :) I don't think this is happening, is it? Luckily, we're years past witch wars and the 'mine is more ancient than yours' argument (although few people and far in between still seem to find value in that). To me 'How far can anyone trace it back to?' and 'Where is the origin?', as questions, are misleading. Personally, I didn't go about traditional witchcraft because I felt it was 'older' or somehow more 'authentic' than other paths. That's just the way my path naturally took 15 years ago, through a series of encounters and coincidences. I don't care how far back you can trace it, I care that the system of witchcraft that I learnt and developed upon works for me. I don't need a certificate of authenticity to validate my practice, practicing my practice is what validates it for me. So, contrary to you, I do get surprised. One example for all, I am always astonished at how liberally people on this forum seem to use blood in their practice. The way I was thought, you do not spill blood that way, and we use it on few and very structured occasions. The day I won't be surprised anymore I'll retire from witchcraft I believe. As for the 'what is traditional witchcraft', I don't think this is the topic of the thread, but I find many people have many different answers. I personally dislike the 'trad craft is not wicca' argument, as it defines trad witchcraft for what it is not, rather than for what it is. To me traditional witchcraft is that for of the craft that develops on the long traditions of folk spirit workers, and it is often regionally specific. I do love English, and as a foreign speaker I appreciate the beauty of the language. However, there are large parts of the world in which for thousands and thousands of mile you'll not find anyone speaking English. There are a lot of vehicular languages in the world. Native English speakers, in my experience, are those who are convinced they can get away with English anywhere - until they find themselves in pre-Sahealean West Africa with Dogon people and can't speak a work of arabic or French :) I also work in education for a living, and I can ensure you 'English as international language' is often more a problem than a resource. But we go off topic. Of course we should get together, but I am not conviced neglecting diversity is the best way to do that.
  3. In Italian folk magic blood+hair (often menstrual blood) are baked and then crushed into a powder, normally in the coffee. Mostly done for sexual/fidelity reasons.
  4. To be honest this is very much alike saying that all languages are the same, because we all want to communicate. Although languages may have similarities, they also have huge differences that make them unintelligible to each other. Yet they all use sounds and words to describe the same thing. Of course there are similarities in magical practices around the world, and they often turn around the same big themes. But that does not mean that all traditions of magic deal with the same staff, the same way. In my experience acknowledging these differences (and choosing to engage or not with them) is much more useful than just look at magical practices as one big mash-up of things.
  5. Coming late to the game, but still wann drop my two cents. Do not try to attempt 'spirits'. Saying you want to communicate to spirit is like saying you want to talk to 'people': there a billions of us. If you've been doing any form of magick with the slightest degree of success, it is possible that some spirits may have already contacted you and are observing you. Build on this. The state of mind that you need to go into to make magick is the same you need to go into when contacting spirits, you have to listen. Ancestors are a good place to go to, more so that 'nature spirits', for a first contact. There are many spirits in nature, many of them can have a guarding attitude towards people they do not know or who do not know follow the protocol they deem reputable. Plants spirits are safer than place spirits, but still, they're very different creatures that the spirits of people who are dead. Their language is different, their ways are different, their expectations are different. As it's already been state, dream is a good place to ask ancestors to make contact. Put up an offering on a shrine or a window/door in your house, ask the spirit (always better to name them than to go for rando 'spirit') and go to sleep. Do this time and time again, until you get a message. Then write it down. If it works, you've opened a channel for communication and it will be used. From there, you can work on 'awake' communication - or ask the ancestor themself how to go about contacting them in a state of wake. Yes, 'spirits' will trick you, and the easiest way to be tricked is to attempt contacting 'spirits' in general. You have to be ready for this, work on your protections and keep an open eye. Ancestors may generally be better disposed towards contact - although it's not always the case. Hope this helps.
  6. In Italian folklore, the evil-eye (malocchio) is usually un-intentional, although there are different schools of thought and the thing is really ambiguous. The main source of it is jealousy. The eye is the vehicle through which this charm (it is a charm, even though unintentional) reaches the victim, but the real roots are in jealousy and envy. One of the classics examples of evil eye, pretty much everywhere in Italy, is baby envy. A woman would be jealous of another woman's baby, and the envy would cause the mother to lose her milk or the baby to grow slow, to be sick, or not to eat. Animals can also be victim of the evil-eye, which can also cause physical troubles to the victim and general bad luck. Symptoms usually are: - trouble sleeping, nightmares - frequent migraines - feeling sick, without a specific cause - loss of energy - loss of weight - bad luck in any productive activity - animals, pets or farm animals, are depressed, sick. Cows stop producing milk, hens lay less eggs, pregnant animals have complications None of the items in this list is alone a sign of evil-eye, but if more are present, the possibility of evil-eye is taken into account. In the practices I know, there are two ways to find out who's doing the evil-eye. One is through dreams, where the dreams of the person are taken into account. If the evil-eye has been cast, there is a possibility that the some clues to the person who's cast it will be present in the dreams. Scrying is used to, normally in water, together with fasting and prayer. The evil-eye is normally lift with a small ceremony that is very common throughout Italy, with some differences (there are many videos of it on youtube, just google 'rito malocchio olio' or something similar). It generally includes a white plate, water, olive oil, scissors and/or nails, and/or matches, and/or salt. The way the drops of olive oil expands or retreat tell if the evil-eye is there. Some conjurations are made (normally in christian terms, these times), the water is crossed and other operations can be performed. Once done, the water is normally thrown out of the house of the victim, or at a crossroad. From what I understand, these practice and beliefs are very common throughout the Mediterranean, and I believe they originate in Greece/ Turkey / Crete .
  7. If you ask me, that's exactly what happened. One of the main things in the countryside with the spread of Christianity was the introduction of the liturgical year, and the church monopoly on the organization of time.
  8. I've always worked with spirits, and since a young age I have been aware of them. As for the 'seeing', I second a thought I expressed somewhere else. Not everyone main sense is sight, and one can work with spirits without seeing them. I've seen them a handful of times. I don't like it, and it's not my preferred way of contact, it just freaks me out. That's regarding seeing spirits when you're lucid. In dreams, it freaks me out much less. In a way, that's where they belong, so I find that way of communication easier, and its 'visuals' don't bother me, as I am not faced with the reality of my flesh-and-bone body versus their non-corporeal presence. (This always makes me things of snakes and spiders, which apparently humans are afraid of because the way they move, their articulations, are radically different from humans'). As for the bumps and the sounds, I do understand. If you are sure they're there, you need to take the initiatives and guide the communication. Few spirits can suggest how to do, but most of them will bump aimlessly around until you give them a channel to talk through (unless you don't want to communicate). When I am faced with the bumping, I sit down with my tarot deck and I ask the spirit to communicate through it. Other times is scrying, other is dream. I love urban legends, and I was younger I would go and investigate everything I heard of. The funniest thing was when I was a boy scout, must have been sixteen, and with my troops we went to the prohibited area of our headquartes: a huge abandoned psychiatric asylum, composed of different buildings and a huge overgrown park; known to be housing ghosts. There were still the beds, the equipment and loads of audio cassettes with registered interviews with the patients. Turns out, in many of the interviews the patients were seeing the devils, which made for a creepy listening. I was moving my first steps into witchcraft, and I was a naive empathic open to everything coming my way. I had few sleepless nights, but I came back regularly to the place and I still do when I can. Besides the dead people hanging around, there is an amount of pain and suffering on the walls, the beds, the stains, in the smells... that it's a perfect place to pimp up a curse.
  9. I see what you guys men, and I do a similar thing to a certain extent. My criticism in the OP was about the tempora days. These are symbolic days, the date of which changes every year, that are not aligned on any pagan festivity, they just mark the beginning of the four different liturgical seasons of the church. To me, it is a plain evidence of the adoption of church customs into pagan habits, as the tempora do not play any role in folk-culture or beliefs (which is untrue for some of the 'wheel of the year' days). I understand what you mean, Caps. For the same reason, I always celebrate the 25th of April, the days Italy was freed from fascism. It also comes in the middle of spring, which helps.
  10. Do you celebrate 'festivals' regularly, and if yes, what do you celebrate? Do you refer to a tradition that you follow, to local customs, to the standard 'wheel of the year', to you guts? I am asking this question because of a discussion that I had with some fellow Italian witches. Especially the 'reconstructionist' among them, tend to have an approach that totally ditches both the 'standard' wheel of the year and local custom for historical sources. In fact, in many of the documentary evidence we have (coming mainly from Ginzburg), witches would meet four times a year, following the catholic 'tempora' nights. These people are very touchy about it, and seem to favor a literal interpretation of historical documents which sounds very evangelical to me. I find it weird to strictly follow the catholic liturgical calendar (which is also super-difficult, as the days change every year), and a bit anachronistic for a tradition that claims to be 100% 'authentic'. It's also weird, because they end up celebrating the spring tempora day when most of Italy is still cold and in winter. Personally, I go along with the customs of the place where I was born, and where my main spiritual 'help' comes from (although this is changing a bit, which I didn't expect). It got me curious about how you go through all this, and what approach you follow, if you do at all.
  11. I think what we call 'deity' are spirits, or entities, that live in this and other worlds. I think they generally exist on their own, as humans do. The way I read 'deity' is according to the common meaning of 'supernatural' entity with some kind of power, and possibly an influence on human life. Regarding devotion, I tend to see it more in terms of 'relationship with' rather than 'follower of'. Or at least, this is my way: I see deities as spirits of power that are part of this world. My relationship with them can be devotional, if I am trying to get closer to them, to get something from them or just to please them. Do they need it? I don't think so, sometimes they can like it very much or get used to it, they might get angry if they don't get it. I don't think this is true for all gods, to my experience some don't care more than basic decency . I think we need devotion more, in the sense that it is a form of communication with them, often kind of a language. So no, I don't think they need us to exist. Can people create a sort of eggregore with continuos devotion to something that doesn't exist? Even if they're not intentionally trying to do it? Possibly. Who knows what can happen.
  12. Sorry to be so trivial, but isn't it the Lesser banishing ? As opposed to the greater banishing? What does 'lessor' mean? (I'm a non native English speaker, so I may have this wrong). Also, my grimoire practice is dusty, but I'm pretty sure the Lesser Key of Solomon does not include LBRP, which is a Golden Dawn thing. Re the question, it depends what you're practicing. To my knowledge, witches and magicians have very different approaches to the way one deals with the entities summoned during workings.
  13. My contentedness comes from the place where I was born and where I grown up. The sulfurous land, the deep tuff caves, the sea. The folklore and the stories of nightly spirits. Although I have now been living for almost ten years in far away places, there is a strong umbilical cord that still ties me up to those places. Every time I go back I recharge my batteries, and my alliances are silently renewed. Each time I live, I bring a bit of it with me, and I couldn't do otherwise: it runs through my veins and it always has. I am an eclectic at heart, but everything started and grew from there. This resonates a lot with me. I grew up in a place where country witches, midwives and folk practitioners were very much alive. My curiosity for the things they did is what got me started on this path. They are archetypes too, but I can also give them faces and names, remember their voices, visit their graves. The things they did and the things I do bear as many similarities as differences, but we stand on the same ground. I do not like to think of my practice as a thing of the past, nor do I try to reconstruct nebulous old ways. I value what's come before me enormously, and I build on it looking ahead and behind. My roots are deep in the soil but my branches stretch up to the sky. There is no historical period I relate to, if not the time I'm alive. I can only direct and use my practice and learn from previous ones, but I'd find it awkward to try and revive a time past. Life moves and I move with it.
  14. AM, I was feeling dèja vu, so I find out we've had exactly the same discussion here :D http://www.traditionalwitch.net/forums/topic/11630-the-blemished-witch-complexion-problems-after-workings/page-2
  15. I think consequences can often be handled, directed elsewhere, or avoided. Putting the blame on someone else, or have 'something' else operate on your behalf are example of ways of doing this. In Italiak folk magic and witchcraft is common to blame a curse on a particular spirit. I think we've discussed this elsewhere too.
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