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ClockworkGhost

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About ClockworkGhost

  • Rank
    Advanced Member
  • Birthday 11/21/1972

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  • Website URL
    http://www.clockworkghostlimited.com

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  • Gender
    Canine
  • Location
    New Zealand
  • Interests
    Spiders, magick, tarot
  • How familiar are you with witchcraft?
    Very, though rather rusty. I deeply respect the trad craft paradigm, and have found it very useful in the past
  • Have you explored other paths?
    Yep - been at it for 27 years now, seen and done many things.
  • Have you ever worked with Traditional Witchcraft?
    Yep - Hedge Craft mostly, I find it much more useful than more ceremonial projection techniques. A bit of kitchen witchery too - my mum taught me a few bits and pieces that she had in turn learnt from her mum. My sister isnt into the occult in any way, or would have been taught such things too
  • What does Traditional Witchcraft mean to you?
    Trad craft is a massively involved paradigm that incorporates centuries of Western magickal practice. It can also involve Eastern influences, but I would say that true Trad craft is solely European in origin, at least in the way the paradigm best operates for me.
  • How long have you worked with witchcraft in general?
    With Trad craft paradigms? I think they influenced a lot of my development into magick due to my mothers influences when I was a kid
  • What brought you to our site?
    I looked up 'Traditional Witchcraft Forum' and the site was first on the list. This is usually a good sign - it means you must get a lot of traffic
  • What do you expect to get from this site, and what do you expect to contribute to this forum?
    I want to be part of a communit of Trad witches so I can expand on my knowledge of Trad craft and share wherever possible
  • Do you belong to any other online witchcraft sites?
    Not witchcraft sites, but I an a forum administrator on www.occultforum.org, which definitely has a witchcraft element
  • What are your strongest points in witchcraft?
    Hedge craft, most defintiely. I love hedge-riding, and am exploring it more at the moment. Im working with spiders a lot at the moment, and theyre playing a major part in my Hedge craft.
  • What are your weakest points in witchcraft?
    Trying to stop telling Wiccans that claiming to be a centuries old tradition is a load of bollocks? :) Ummm... I think I need a bit more training in kitchen witchery to avoid poisoning myself.

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  1. Hiya, This came up in a discussion I was having a while back with a psychologist I know who also studies the occult. She had an interesting hypothesis I would like your thoughts on, if I may. The hypothesis goes like this. The phobias you have in this life are the direct result of horrific situations you were exposed to in your past lives - most often situations which killed you. Someone who has a phobia for fire, using this hypothesis, does so because they either burned to death in a past life or suffered severely as a result of fire. I know it doesn't hold much water with some phobias, but the idea is quite interesting nonetheless. What do you wonderful people think?
  2. The wee witchy girls from Blutfleck, because if you're going to scream at someone you may as well scream in German... And to chill out afterwards, Tiki Taane and an ivocation of Tangaroa, God of the sea and father of all things that live in it.
  3. President Buer is a very approachable demon, especially when the sun is in Sagittarius. I wouldn't trust him to heal many things, unless you're male - his medical knowledge is more focussed around physical ailments that befall men. He is a very logical demon - try not to get into too heated a discussion with him concerning legal matters, because he can talk you around in circles. I completely disagree with Louis Le Breton's vision of him - I've only ever seen him as a rather well dressed man with a completely blank and featureless face. He talks directly into your mind using images and the sound of wind through tall and ancient trees, or a voice that sounds like the rasping of insects through dry leaves. His knowledge of herbs is incredible, as is his knowledge of what plants to use in ornamental gardens.
  4. I own a huge number of decks, but most of them are simply part of my collection and not in use. Many of my decks are signed, and some are quite rare. The deck I personally use is the Deviant Moon. I find it fits perfectly with who I am, and where I have been.
  5. When suffering periods of extreme depression I project the feeling into my hair. I then completely shave all the hair from my body, except for my eyelashes, in a ritualistic way using a straight razor. In shedding my hair I distance myself from my depression. I don't know if this has any real basis in a historical paradigm, but I have found it definitely works for me.
  6. I work extensively with the Lesser Key at the moment, my business dealings often invoking Paimon. Although I prefer Demonolatry, though not GenDem Demonolatry as it is far too elitist, Ars Goetia has considerable depth for development of a powerful demonic paradigm. I have also worked with the Qlippoth, but would seriously not recommend it unless you were female, as Lilith can be a vicious wee thing if not treated with respect, while the other Qlippothic demons are simply far too powerful to approach without extensive knowledge of the paradigm as a whole. As with all advanced ceremonial systems, Ars Goetia requires rather a strict adherence to the intricacies of the ritual workings, and skipping anything can be rather dangerous. It is true that any of the 72 demons can be summoned through other means, but use of the Lesser Key in the ways described within assures contact with the actual demons, and not just their subjects, who may well come claiming to be their masters themselves. As for other Goetic demons, Asmodeus has saved my life twice, and I've had dealings with maybe fifty other Goetic demons in the last 27 years? Great system, just be very careful when using it.
  7. My favourite quotes tend to come from Lao Tzu. Here are a couple of quotes which have been attributed to him over time: 'Being deeply loved by someone gives you strength, while loving someone deeply gives you courage' 'Life is a series of natural and spontaneous changes. Don't resist them - that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.' 'Do the difficult things while they are easy and do the great things while they are small. A journey of a thousand miles must begin with a single step.'
  8. 1. What is your favorite witchy movie? The Blair Witch 2. Where is your favorite place to do a spell? In my temple, in front of my altar 3. Where do you NORMALLY do your spells? In my temple, in front of my altar 4. What type of spells are your favorite? Invocation / Evocation 5. What is your favorite ingredient for a spell? The breath of a cat. I've always loved the idea 6. What is your LEAST favorite ingredient to use in a spell? Someone elses sperm 7. What is your favorite witchy holiday/festival? All Saints. 8. Do you have an animal spirit, If yes, how many? Do you mean 'Is there an animal spirit you feel close to?', if so - yes. If you mean 'Do you physicaly have the spirit of an animal?' then no, I don't believe in Otherkin. 9. If yes to #8, name the animal spirit(s): Spider. Its technically an insect, but hey - nobodys perfect. 10. Name your favorite witchy character: Ummm... Sabrinas cat. Ive never watched the show, but the cat looks pretty cool in the adverts. 11. When was the last time you did a hex/curse? I don't use Trad Witchcraft to curse people, I use Demonolatry, then I prefer to simply dominate their minds and force them to cause injury to themselves in pursuit of a meaningless goal. 12. When was the last time you did a blessing/healing? Yesterday. A friends mother is dying of cancer, I did what I could do to make her passing as painless as possible. 13. When was the last time you did a binding? The other day to bind an egregore into my website. 14. When was the last time you did a love spell? I don't use magick for love - I believe that forcing someone to love you is wrong. 15. Have you ever done a spell on someone just because you were bored? Not using Trad Witchcraft, no. I once used Ars Goetia to summon a demon into one of my old flatmates because I was bored. 16. What is your strength as a witch? Hedge Riding. I can do it pretty much anywhere these days. 17. What is your weakness as a witch? My crazy need to educate young wannabe-witches that a certain branch of 'witchcraft' which will remain nameless isn't a centuries old tradition, no matter how much they believe that it is. 18. If you could go back in time to meet ANYBODY associated in witchcraft, who would it be and why? Too many people who have been associated to witchcraft have simply been poor commoners following folk magick who were persecuted by the church and then killed. I'd like to meet my grandmother when she was just starting out in her practices though, if only to see what she was like. 19. How much of a "modern stereotyped witch" applied to you as a witch? I don't know what a 'modern stereotyped witch' is. I use Trad Witchcraft in my daily life, so I guess I'm a post-modern witch, I dunno. 20. How long have you been a member of this forum? Ummm.... about a day.
  9. This is an example of Maori mysticism - an invocation of Tangaroa, god of the sea and father of everything that resides in it. TRANSLATION From the divine heartbeat of Mother Earth and the ever-elusive constant of Sky Father All descend and all ascend the natural world The timeless current of tranquil stillness The harmonic music of ones infinite ocean Resilient are the vital influences of the universe Stand liberated by the inner radiance Be still be silent and all shall be revealed.
  10. This post provides the basic meanings of some popular Maori designs or symbols. The meanings provided are the result of many books and web pages of information, and as such is as accurate as we were able to get it. Some meaning's will not agree with every tribal interpretation as not all interpretations are exactly the same. Koru (spiral) These Maori Designs are the Koru, which is the Beginning of Life. The Maori have taken their symbolism from the unfurled new leaf of the silver fern. It depicts new beginnings, growth and harmony. New Zealand is the home of the most beautiful ferns in the world Hei Matau (Fish Hook) These Maori Designs are the fish hook. It symbolizes prosperity. Much of Maori traditional food is fish. The fish were so plentiful to the Maori that the simple ownership of a fish hook meant prosperity. Today it also represents strength, determination and good health. It provides safe journey over water. Single Twist - infinity Loop These Maori Designs are the 'single twist' and represent the joining together of two people. Even though sometimes people move away, their journey of life will have their paths cross again. The single figure eight represents the path of life, it is the eternity symbol. (The single twist is different to the double or triple twist in that it refers to individual people, where the double and triple twist refers more to the joining of peoples, or cultures) Triple Twist These Maori Designs are the triple and double twist and represents the joining together of two people, two peoples, two cultures for eternity even though they experience highs and lows of life they remain bonded by friendship and loyalty for life. (The single twist is different to the double or triple twist in that it refers to individual people, where the double and triple twist refers more to the joining of peoples, or cultures) Manaia (The Guardian) The carrier of supernatural powers. Traditionally depicted with the head of a bird, the body of a man and the tail of a fish - representing sky, earth and sea and the balance between. It is likened to a bird sitting on your shoulder looking after ones spirit, and when your time comes it will guide your spirit where it is supposed to go Circle or Disk The circle of life which includes the path of life ever ongoing, with no beginnings and no end. It also represents inner harmony and balance. Hei Tiki (Neck Figurine) The Tiki is commonly known as a good luck charm (Hei meaning to wear around the neck). these Maori designs are considered a symbol of fertility. The wearer of the Hei Tiki is assumed to be clear thinking, perceptive, loyal and knowledgeable. Their strength is their character. The Tiki is a talisman of New Zealand and her Maori people. From ancient times it has been regarded as a good luck charm. It is widely believed that it represents the unborn human embryo. And in Maori culture this represents a particularly powerful spirit for warding off bad luck. Years ago the most valuable tiki's were hand carved from greenstone. They were handed down through the generations and are treasured New Zealand Souvenirs today. You can still get such tiki's and start your own cycle of good luck. Other popular Maori designs or symbols are... Drop: Indicates strength, independence, unity and pride. Often called a comfort stone. Heart: Indicates love, emotional balance, compassion and generosity. Adze: Signifies strength, control, determination and focus. Teardrop: signifies reassurance, positive energy, healing and comforting. Dolphin: A symbol of protection. Dolphins in large schools often attacked sharks that got to close to canoes. Shows affinity to nature, especially the sea. A free spirit. Today the dolphin represents protection on all forms of transport. Whale Tail: Another symbol of protection. Many whales in an area often meant an absence of sharks. Shows empathy for conservational issues. Strength but sensitivity. Today the Whale represents protection on all forms of transport. Stairway: To assist you in your spiritual journey. Adze: Signifies strength and honer and a tremendous amount of determination. Turtle: The sign of the Turtle is the symbol of the sea navigator.
  11. Mihimihi are introductory speeches which take place at the beginning of a gathering after the more formal pōwhiri (formal meeting of strangers). Mihimihi are generally in te reo Māori (Maori language) and can be given by females and males. Mihimihi establish links with other people present. Mihimihi involve individuals standing to introduce themselves by sharing their whakapapa (genealogy, ancestral ties) and other relevant information. It is important for Māori to know and to share their whakapapa - to know one’s whakapapa is to know one’s identity. Mihimihi can vary in length depending on the reason for the gathering, how well the individuals at the hui (meeting) know each other and their links to one another. A person will usually identify specific geographical features associated with their tribal area including their maunga (mountain), awa (river) and moana (sea). They may also identify their waka (ancestral canoe), hapū (sub tribe), iwi (tribe), marae (meeting house) and an eponymous ancestor. This information is considered more important than the individual’s own name which may be the last piece of information given in mihimihi. Some people include pepeha - well known set verses that describe their whakapapa links to a particular hapū or iwi, especially if you are related to a well known or famous person. Here is an example of a simple mihimihi: Ko (name of your waka) te waka My canoe is (name of your waka) - If you or your ancestors came to wherever you live by boat or plane, then this is the name of that boat or plane. Ko (name of your mountain) te maunga My mountain is (name of your mountain) - this doesn't have to be a mountain you live near, it is a mountain you identify with Ko (name of your river) te awa My river is (name of your river) - again, a river you identify with Ko (name of your tribe) te iwi My tribe is (name of your tribe) - this is usually your last name, unless you have a tribe. Ko (name of your sub tribe) te hapū My sub tribe is (name of your sub tribe) - this is often your partners last name, or your mothers maiden name if you don't have a partner. If youre Maori, this is usually your mothers tribe or your partners tribe. Ko (name of your chief) te rangatira (Name of your chief) is the chief - most dominant male relative in your family or ancestry (preferably alive) Ko (name of your marae) te marae My marae is (name of your marae) Ko (your name) ahau I am (your name)
  12. Pōwhiri A Māori welcome on to a marae is a pōwhiri (or pōhiri). Marae are not the only places where pōwhiri take place - pōwhiri can happen anywhere that hosts (tangata whenua) wish to formally greet a group of visitors (manuhiri). Māori is the language used during pōwhiri. While pōwhiri may vary according to the occasion and the tribal area, Māori language still guides pōwhiri. Basic pōwhiri include the following steps: Karanga is a unique form of female oratory in which women bring a range of imagery and cultural expression to the first calls of welcome (and response) in the pōwhiri. Whaikōrero or formal speech making follows the karanga. Some of the best Māori language orations are given during pōwhiri when skilled speakers craft the language into a series of verbal images. The protocols for whaikōrero during pōwhiri are determined by the kawa (practices) of the marae or local iwi if the pōwhiri is not held on a marae. A waiata or song is sung after each whaikōrero by the group the orator represents. It is common to hear traditional waiata during pōwhiri. Koha – a gift, generally an envelope of money, is laid on the ground by the last speaker for the manuhiri (visitors). A local kuia (female elder) may karanga as an expression of thanks. A male from the tangata whenua will pick up the koha. Hongi – the pressing of noses signifies the joining together of tangata whenua and manuhiri. Tangata whenua invite the manuhiri to come forward to shake hands (hariru) and hongi. Hākari – the feast, a meal is then shared. This usually signifies the end of the pōwhiri.
  13. Just to reiterate - You cannot touch anything that is Tapu - it is EXTREMELY bad to do so, so much so that people who used to violate Tapu were killed. 1. Guests are considered Tapu until you feed them. You can still touch them with your nose however, and sometimes can shake hands too. 2. A menstruating woman is Tapu, plus she isnt allowed to feed herself. Someone has to feed her without touching her while she is menstruating. If you touch a menstruating woman you will get sick and die. 3. Anyone getting a Moko (face tattoo) is Tapu while they are being tattooed. They are not allowed to feed themselves during that time, or even look at themselves in a reflecting surface. 4. Certain actions can make things Tapu, for instance - you cannot sit on a table as it makes the table Tapu. You also can't sit on a pillow taken from a bed, this also makes the pillow Tapu. Remember - if someone then touches that table or pillow they could be killed. The only way to remove the Tapu status is through Noa. Noa is a blessing performed by a Tohunga. Certain elements of tapu can never be removed because there are no Tohunga powerful enough to do so any more - stuff involving death, menstruation, and the tapu surrounding important people and tattoos, for instance.
  14. Tapu can be interpreted as "sacred", as "spiritual restriction" or "implied prohibition"; it involves rules and prohibitions. There are two kinds of tapu, the private (relating to individuals) and the public tapu (relating to communities). A person, an object or a place, which is tapu, may not be touched by human contact, in some cases, not even approached. A person, object or a place could be made sacred by tapu for a certain time. In pre-contact society, tapu was one of the strongest forces in Māori life. A violation of tapu could have dire consequences, including the death of the offender through sickness or at the hands of someone affected by the offence. In earlier times food cooked for a person of high rank was tapu, and could not be eaten by an inferior. A chief's house was tapu, and even the chief could not eat food in the interior of his house. Not only were the houses of people of high rank perceived to be tapu, but also their possessions including their clothing. Burial grounds and places of death were always tapu, and these areas were often surrounded by a protective fence. Tangihanga or funeral rites may take two or three days. The deceased lies in state, usually in an open coffin flanked by female relatives dressed in black, their heads sometimes wreathed in kawakawa leaves, who take few and short breaks. During the day, visitors come, sometimes from great distances despite only a distant relationship, to address the deceased. They may speak frankly of his or her faults as well as virtues, but singing and joking are also appropriate. Free expression of grief by both men and women is encouraged. Traditional beliefs may be invoked, and the deceased told to return to the ancestral homeland, Hawaiki, by way of te rerenga wairua, the spirits' journey. The close kin or kiri mate ("dead skin") may not speak. On the last night, the pō whakamutunga (night of ending), the mourners hold a vigil and at sunrise the coffin is closed, before a church or marae funeral service and/or graveside interment ceremony, which these days is invariably Christian. It is traditional for mourners to wash their hands in water and sprinkle some on their heads before leaving a cemetery. After the burial rites are completed, a feast is traditionally served. Mourners are expected to provide koha or gifts towards the meal. After the burial, the home of the deceased and the place they died are ritually cleansed with karakia (prayers or incantations) and desanctified with food and drink, in a ceremony called takahi whare, trampling the house. That night, the pō whakangahau (night of entertainment) is a night of relaxation and rest. The widow or widower is not left alone for several nights following. During the following year, the kinfolk of a prominent deceased person will visit other marae, "bringing the death" (kawe mate) to them. They carry pictures of the person on to the marae. Unveilings of headstones (hura kōwhatu) are usually held about a year after a death, often on a public holiday to accommodate visitors who could not get to the tangihanga. The dead are remembered and more grief expressed.
  15. This may interest some people here. Information concerning New Zealand Maori shamanism. I'll split it into parts, it will make it easier to read. When the Maori first came to New Zealand it was by direction of Kupe, the immortal, an all powerful Tohunga (specialist - in this case a master sailor and priest), who saw disaster approaching his race and wished to save all of it that he could. Kupe was a prophet, perhaps an adept; it is clear that he had the power of Matakite (clairvoyance) and could see both the past and the future. He also had the power of Moemoea (seeing visions) and could interpret them. He was a Tohunga Matau (RHP magician). The Maori in those days were guided in all they did by their Tohungas (specialists/priests), who directed the welfare of the people through powerful Karakias (incantations) to ward off evil and influence things in a positive way. Tohungas were of two kinds, and the Tohunga Makutu (LHP magician) by his spells and incantations could strike men dead from a distance. Makutu (witchcraft) is still dreaded by the more spiritual orientated Maori, though such things have really dropped out of much of the culture over time as many Maori have adopted a very Western world view. There has been a strong push to start educating Maori children about this however, and schools exist that teach solely in Maori, and focus on the old beliefs. The pre-European Maori believed in the 'Seven Principles of Man'. European missionaries tried to teach Maori about the soul, and translated it incorrectly as the Wairua, but in Maori spiritualism Wairua is only a phantom shadow or ghost, i.e., the astral body. The correct terms for the seven principles as known to the Maori are: 1. Atua, pure spirit 2. Hine Ngaio, the higher soul — literally 'the hidden', 'lost', or 'concealed woman' 3. Manawa ora, the upper mana (spirit), and Manawa, the lower mana (spirit). The above three are immortal. 4. Hiahia, desire 5. Oranga, vitality 6. Wairua, the ghost or phantom body, the astral body 7. Tinana, the gross physical body. For the Maori, the lower four principles are perishable, the second and third are the immortal man, and Atua is the God or All-Father that overshadows and permeates them all. When a man dies, at first only his Tinana decays, the other principles then slowly depart to the Te Reinga (under world, or temporary abode of all spirits). If the departed can resist the desire for food on his arrival at Te Reinga he can return and reoccupy his body, or enter a fresh body if there is one available; but if he touches food then death is complete and he remains there until the Wairua, or astral, perishes and Hiahia and Oranga are set free to disperse into the elements. The immortal part is then free, and goes into a state of rest until the time for rebirth arrives and he is born on earth again. Absolutely everything, including the natural elements and all living things, are connected by common descent through whakapapa (genealogy). Accordingly, all things are thought of as possessing a life force, or mauri. Illustrating this concept of connectedness through genealogy are the major personifications of nature: Tangaroa is the personification of the ocean and the ancestor or origin of all fish; Tāne is the personification of the forest and the origin of all birds; and Rongo is the personification of peaceful activities and agriculture and the ancestor of cultivated plants. (According to some, the supreme personification of the Māori was Io; however this idea is controversial.) Certain practices are followed that relate to traditional concepts like tapu. Certain people and objects contain mana - spiritual power or essence. In earlier times, tribal members of a higher rank would not touch objects which belonged to members of a lower rank. This was considered "pollution" and persons of a lower rank could not touch the belongings of a highborn person without putting themselves at risk of death.
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