COFFIN NAILS

While coffin nails used to be plentiful and easy to come by, such is not the case anymore.  Of course, there are still many occult supply stores that offer them for sale, but the problem with obtaining those is clear:  There’s no way to know whether the nails you’ve bought are truly the real thing, or just regular nails that can be purchased at half the cost from any local hardware store.  This problem can be avoided, however, if you simply make your own.  And all it takes is a package of nails, some graveyard dirt, a zippered plastic bag, and the instructions below.

• Count out the number of nails you’ll need for the spell in question and charge them with your desire.

• Place the nails in the plastic bag and sprinkle them well with graveyard dirt appropriate to your desire.  [A few tablespoons will do it.]

• If the spell calls for rusty nails, sprinkle well with water.

• Seal the bag, allow the nails to rest in the dirt overnight, and they’ll be ready for use the next day.  [NOTE:  Do not wipe the nails clean before use.]

* * *

While we’re on the subject of nails, you should probably know that those gathered them from particular sites can definitely add power to your magic.  For your convenience, a few collection sites along with their uses follow below:

• Court House: To bring justice or to cause the target to lose his or her legal battle

• Hospital:  To cause illness

• Jail:  To bring jail or prison time

• Mental Institution:  To cause insanity

• Police Station:  To bring about an arrest

• Workplace:  To cause trouble for a co-worker or employer

[Used by permission and excerpted from Utterly Wicked by Dorothy Morrison; published 2007 by WillowTree Press, St. Louis, MO]

by Dorothy Morrison. Well known author of books as the author of Lucinda's Web, Everyday Magic, The Craft, Utterly Wicked and many other books. A native Texan, she is  a Third Degree Wiccan High Priestess of the Georgian Tradition, founded the Coven of the Crystal Garden in 1986, and spent many years teaching the Craft to students in eight states and in Australia. Dorothy currently ensconced in studies of the RavenMyst Circle Tradition, and enjoys membership in the Coven of the Raven.

Louisiana Conjure: Faith, Remedies and Roots

by Denise Alvarado

Denise Alvarado  is a New Orleans-born, native Creole raised in the rich culture of New Orleans, Louisiana. She has studied indigenous healing traditions from a personal, professional and academic perspective for over four decades. She is the author of numerous books about southern conjure, including the The Conjurer's Guide to St. Expedite, The Voodoo Hoodoo Spellbook, the Hoodoo Almanacs, Workin' in da Boneyard, Hoodoo and Conjure New Orleans, Crossroads Mamas 2015 Spiritual Baths for Every Occasion, the Voodoo Doll Spellbook, Voodoo Dolls in Magick and Ritual and more. Her provocative artwork has been featured on several
television shows including National Geographic's Taboo, The Originals, and Blue Bloods, as well as in several books by other authors. She is a rootworker in the Louisiana Hoodoo tradition, a spiritual artist, and teacher of southern conjure at Crossroads University, www.crossroadsuniversity.com. Visit her websites: http://www.creolemoon.com and www.voodoomuse.org for a little sweet tea and conjure.

In the olden days, it was commonplace for women to have a variety of animal, mineral and botanical elements within reach so as to be able to tend to any number of conditions presented. Women were the primary healers in the family; as the kitchen was their domain, so was the doctoring. Of course, there were also men who worked roots, but learning about the healing properties of herbs and roots were just part of women’s work in the home.

The materia medica of the typical household would have consisted of animal substances such as fat, milk, bones, bugs and excrement (I know, yuck, but such was the case). Mineral and chemical substances included vinegar, bluestone, sulphur, Vaseline, camphor, turpentine, Epsom salts, baking soda, gasoline, ammonia, snuff, coal oil and kerosene. Most had gardens or knew the local flora and fauna well enough to have a variety of natural medicines on hand for rootdoctoring. All of these things were used to make ointments, compresses, poultices, decoctions, teas, baths, infusions, tonics, liniments and conjury. You wouldn’t hear Mama say she was conjuring anything; usually, she was just “fixin’” something.

While many families had someone who was knowledgeable of folk remedies and cures and even conjure – that being the realm of the supernatural – there are actually three categories of healers in Louisiana: the reméde man or woman, the traiteur, and the rootworker (also known as rootdoctor, hoodoo or gris gris man or woman). The reméde man treats natural physical ailments with plants, medicine from the drugstore and domestic remedies. The traiteur heals natural and spiritual conditions with prayer, laying of hands and charms. They claim to have God-given powers that allow them to heal through faith. The rootworker or hoodoo cures and creates unnatural diseases and conditions through spells, gris gris, and a variety of charms and tricks.             

True to the very essence of hoodoo and rootwork, if an ingredient was needed that wasn’t on hand, a substitution was made in all of the above cases. Many family recipes served multiple purposes and for the most part the goal was the alleviation of symptoms as opposed to a cure; although, a cure at any time is always a welcomed event.

Often there is prayer involved in serious cases. Faith combined with the spirit of the medicine served and continues to serve to heal many people who could not afford a conventional doctor.

Curin’ takes on several forms, including poultices, compresses, tinctures and infusions. Most commonly a poultice is used to apply an external herbal cure. In general, a homemade poultice is made by mashing herbs and other ingredients with warm water or natural oils to make a paste. The paste is then applied directly to the skin and covered with a piece of clean cloth. A compress is made similarly except the raw, prepared materials are applied to a cloth which is then applied to the affected area. Tinctures and infusions were often applied as compresses. Poultices and compresses are reapplied every 3 to 4 hours or when the material had dried out.

To make a slippery elm and thyme poultice for the treatment of boils, for example, grind up fresh thyme leaves using a mortar and pestle, then cover with boiling water. Pour off the excess liquid and add powdered slippery elm bark. It should be the consistency of a paste. Apply directly to the boil and cover with gauze. Keep it covered for several hours.

Another common form of medicine is the liniment. They are simple to make, keep well and offer instant relief for pain, inflamed muscles, circulation problems, arthritis, bruises and sprains. They can also be used as antiseptics depending on the botanicals used. They can be created to provide warming or cooling. Herbs and spices like cayenne pepper, black pepper and ginger can be added to stimulate blood circulation and assist with arthritis, pain, stiffness, and conditions aggravated by exertion or cold weather. Cooling ingredients such as peppermint or menthol crystals are ideal for inflammation and swelling, and areas that are “hot” due to sprains, bruises, and other injuries.

Liniments are made in a base of alcohol, witch hazel, or oil. The base functions as a carrier for the other herbal ingredients to effectively penetrate into the affected area and provide relief.

For example, an old folk liniment to treat a chest cold consists of a concoction of turpentine, oil of cedar, camphor, and Vaseline which is then smeared on the chest area. To treat rheumatism, a preparation can be made from Pokeberry root (Phytolacca americana) mixed with sweet almond oil, mineral oil or lard.

Here are some more examples of old time remedies for a number of conditions.

COLDS

Internal Remedies

• A tea of magnolia, sassafras and citronella.

• An infusion of elderberry flowers.

• The bark of a peach tree boiled down and turned to the East.

• A syrup made of honey, soda, olive oil and the crushed grains of coral tree.

• A tonic called Whiskey Camfré, which consists of whiskey poured over crushed camphor and bottled to be taken a spoonful at a time.

External Remedies

• An ointment made from sheep’s tallow, turpentine and olive oil.

• A rubdown with Whiskey Camfré.

MINOR CUTS, SORES AND ABRASIONS

• A poultice of hot milk.

• A poultice of brown sugar and soap.

• A poultice of sugar and corn husks.

• A poultice of snuff and honey (also good for bee stings).

• A poultice of bread and milk.

INSECT BITES AND BEE STINGS

• Chew a plantain leaf and don’t swallow it. Spit it out and put on the insect bite and cover with gauze or a Band-Aid.

• Clean mud applied directly to a bite. Does not have to be covered.

• A sliced raw onion held directly on a bite or sting is said to bring quick relief.

SORE THROAT

• Gargle with a decoction made from the roots of the blackberry bush.

• Gargle with a decoction made from persimmon tree blossoms.

• Rub the neck with Whiskey Camfré.

• Drink an infusion of boiled flies or chicken gizzards.

BLEEDING

• A handful of spider webs placed on the affected area will stop bleeding. Check out this article for an interesting read about this: A Mess of Cobwebs Makes a Believer out of Doc Miller.

• Wear a key on a string around the neck to stop nosebleeds.

HIGH BLOOD PRESSURE

• A tea made from yellow root (goldenseal).

• Eat 2 cloves of garlic daily.

• A tea made from 2-3 bay leaves (also relieves migraines).

In addition to the use of household items and plants in curing, there are superstitions and old wives tales associated with certain practices. Magic formulas, protective amulets, faith healing, and prayer are used in Louisiana folk medicine, as well as conjure, and often the lines between the two are blurred. For example:

• Wearing a strand of amber beads will stop a toothache.

• Making the sign of the cross with a black cat’s tail over a sty will make the sty disappear.

• Two matches crossed on a person’s head will make a headache go away.

• A red string tied around the little finger will stop a nosebleed.

• A toad placed on the head will transfer a headache to the toad. When the toad dies, the headache will disappear.

• Lie on a bed of cool willow leaves to get rid of a fever. Once the leaves are warm, it is said the fever has been transferred into the leaves and they must be discarded.

• To cure a burn, pass your hand over the burn and say nine times, “When Jacquot was crossing the sea someone told him: it kills fire, it kills frost, in the name of the Father and Son and Holy Ghost.”

In the past, as in the present, protective amulets are numerous and consist of plants and animals. Some of the items used as amulets include:

• Alligator teeth

• Rattlesnake rattles

• Pecan nuts

• Coins

• Hog teeth

• A red flannel bag containing sulfur or Asafoetida

FORMULA FOR PINE PITCH OINTMENT

Pine pitch is a very effective folk remedy with numerous uses. It helps to dislodge splinters and bring boils to a head. It is good for rheumatism due to its anti-inflammatory properties. It can be used as an external treatment for burns and sores. It can be used as a glue, sealant and as fuel. The uses for pine pitch are endless, really.

To make pine pitch ointment, gather some pine sap. Fill up a mason jar about 1/3 full. The softest sap goes on the bottom and break up the harder pieces to the smallest size possible. Don’t use your mortar and pestle for this unless you have one you use only for pine resin as it is incredibly sticky.

Fill the jar with olive oil and give the jar a little shake to mix it up. Set the jar in a pan of water or a double boiler and heat on low heat until the pitch is dissolved. Carefully stir the pine oil.

Next add the beeswax and stir. The ratio for making the ointment is one part pitch to 2 parts oil and beeswax. When all is melted, pour into smaller containers and allow it to harden. Voila! You should have enough pine pitch salve to last a very long time.

Here are some folk remedies using pine pitch:

• To prevent infection of wounds, get tallow (preferably mutton tallow), mix it with pine pitch, and apply. The pitch has antiseptic powers.

• For colds, inhale several times a day the smoke from a shovel of red hot colds, covered by one layer of lightwood splinters from pitchy pine stumps, one layer of rags to hold in flames and keep the fire smoldering, a light sprinkling of tar and of turpentine distilled from pinewood of first two layers.

• Pine pitch and bear’s fat applied to running sores (Cherokee remedy).

References

-Clark, Joseph D. "North Carolina Popular Beliefs and Superstitions." North Carolina Folklore, 18 (1970), 1-66.

Mellinger, Marie B. "Medicine of the Cherokees." Foxfire. 1, no. 3 (1967), 13-20; 65-72.

-Sexton, R. (1992). Cajun and Creole Treaters: Magico-Religious Folk Healing in French Louisiana, Western Folklore Vol. 51, No. 3/4 (Jul. - Oct., 1992), pp. 237-248

-Swett, J. (2009) French Louisiana Traiteurs. Retrieved from http://www.louisianafolklife.org/LT/Articles_Essays/LFMtraiteurs.html

To learn more about Southern folk culture on a formal basis, please visit crossroadsuniversity.com.

  Copyright 2015 Denise Alvarado, All rights reserved worldwide.

A Conjure with No Name

By Byron Ballard

Words are important. Language is important.  How we use it, how it morphs depending on the situation and the company, how it can be used as both balm and bomb—this is endlessly fascinating to those of us who are self-described word nerds.

In modern Western Pagan communities, we relentlessly parse our language in an attempt to be clear and to make our definitions stick. There are words that evolve over time—like the word “gay”—and there are other words that are deliberately and consciously re-defined in an act of reclamation, like the word “witch”.

This dedication is undergirded by a harsh reality: many experiences simply can’t be described in words. They needs smells, and touches. They require an experiential understanding that can only be kenned by the doing of a thing.

When it comes to what I do, the sort of practical magic I both teach and perform, it doesn’t have a name, not really. At some point, I will have enough time to research who tacked “Appalachian Granny Magic” onto this old weird cultural practice but until then I call it “Hillfolks’ Hoodoo”when I’m teaching.  It morphs into “Appalachian folk magic and healing modalities” when my audience is academic.

It comes from three major sources—British, German and Cherokee—and is a living tradition that is changing all the time. The people who brought it into my little corner of the world were staunchly Protestant Christian, and still are.  They don’t call it “magic” at all and are offended when anyone suggests that it is anything but the shaped power of God. It is standard operating procedure to always disavow any personal ability but to insist that the healer is an agent of the Divine, a channel through whom the Will and Love of Jesus is made manifest in some of the poorest of God’s children in the southern Appalachians.

The practitioners have often been older, experienced women and they have been called “granny women” and herb or yarb doctors. One of the earliest mentions I’ve found is from The Southern Highlander and His Homeland by John C. Campbell. Campbell was one of the flock of “song catchers” that arrived in the southern highlands at the beginning of the last century and there is a wonderful school named after him, where you can learn all sorts of beautiful and needful skills. (https://www.folkschool.org/)

Here’s what Campbell had to say:

There is something magnificent in many of the older women with their stern theology -- part mysticism, part fatalism -- and their deepunderstanding of life. ..."Granny" -- and one may be a grandmother young in the mountains -- if she has survived the labor and tribulation of her younger days, has gained a freedom and a place of irresponsible authority in the home hardly rivaled by the men of the family. ...Though superstitious she has a fund of common sense, and she is a shrewd judge of character. Insickness she is the first to be consulted, for she is generally somethingof an herb doctor, and her advice is sought by the young people of half the countryside in all things from a love affair to putting a new web inthe loom. (John C. Campbell, The Southern Highlander and his Homeland, Russell Sage foundation, 1921, pg. 140.https://archive.org/details/southernhighland00camp)

It is a stern theology, to be sure.  They are joyous at funerals because the beloved one has gone home to Jesus. They take trauma and tragedy in stride. They are tickled by the simplest things and count their blessings when they may. But they didn’t call what they did magic, and they still don’t. Their religion precludes that. They did and do sometimes call the people who have these gifts “witches” but even that is getting rarer as the religions get more strict.

Though I share much of the cultural trappings of the southern highlands, I certainly don’t share the religious sensibilities.  I was raised unchurched, from Methodist stock, and formally became a practicing Pagan in the 70s. I do call it magic and call myself a witch because the restrictions of that Protestant dogma don’t apply to my tree-hugging dirt worship.

And this thing I do, it doesn’t really have a name.  Back in the day, the neighbors in a cove would know who to go to for doctoring, for water-finding, for midwifery.  They were practicing old techniques that didn’t require the sick person to get to a doctor, even if one was nearby. What I continue to learn, even as I practice it, is rural peasant healing, social engineering and justice work.

Appalachian folk magic—like all folk magic systems—is based on using available materials to achieve the desired end result. In this formerly-isolated culture, there is a general suspicion of outsiders, of the Law.  From catching babies, to distributing justice, to burying the dead these old systems serve poor people, people without recourse to urban centers of either healing or the law.

I call it hillfolks’ hoodoo because that suits me. I may sometimes call it conjure or rootwork when I am talking to other practitioners. The folks that still practice it in the remote fastnesses of these old mountains, though, don’t call it anything at all.

H. Byron Ballard, BA, MFA, is a ritualist, teacher, speaker  and writer. She has served as a featured speaker and teacher at Sacred Space Conference, Pagan Unity Festival, Pagan Spirit Gathering, Southeast Wise Women’s Herbal Conference, Glastonbury Goddess Conference, FaerieFest and other gatherings. She serves as elder priestess at Mother Grove Goddess Temple, a church devoted to the many faces of the Divine Feminine, where she teaches religious education and leads rituals.

Her essays are featured in several anthologies, and She blogs as “Asheville’s Village Witch” (myvillagewitch.wordpress.com) and as The Village Witch for Witches andPagans Magazine (witchesandpagans.com/The-Village-Witch), where she is also a regular columnist. Her pamphlet “Back to the Garden: a Handbook for New Pagans“ has been widely distributed and her first book “Staubs and Ditchwater: an Introduction to Hillfolks Hoodoo” (Silver Rings Press)  debuted in June 2012.  Byron is currently at work on the companion volume “Asfidity and Mad-Stones” and “Earth Works: Eight Ceremonies for a Changing Planet”. Contact her at www.myvillagewitch.com, [email protected]

by Dorothy Morrison. Well known author of books as the author of Lucinda's Web, Everyday Magic, The Craft, Utterly Wicked and many other books. A native Texan, she is  a Third Degree Wiccan High Priestess of the Georgian Tradition, founded the Coven of the Crystal Garden in 1986, and spent many years teaching the Craft to students in eight states and in Australia. Dorothy currently ensconced in studies of the RavenMyst Circle Tradition, and enjoys membership in the Coven of the Raven.

There are probably as many theories on how to gather graveyard dirt as there are graves on the planet.  And the truth of the matter is that the exact procedure just depends upon who you ask.  For that reason, you’ll only find my personal protocol listed in the guidelines below.

Timing:  It’s said that for good works, graveyard dirt should be taken within the hour before midnight, and for evil, within the hour after midnight.  That’s all well and fine, but it can really pose a problem in today’s world.  The reason is that most cemeteries are locked up tighter than a drum at dusk.  And unless you want to open yourself up to a trespassing charge – and Gods know what else – you’d best be gathering your dirt during normal “business hours.”

That said, I usually don’t worry about what time of day I’m handling my collection.  Instead, I simply tell the spirit precisely why I want the dirt and wait for permission.  Yes, sometimes, permission is denied, but that’s okay, too.  When that happens, I just finish my conversation, thank the spirit for chatting with me, and strike up a conversation with another of the resident dead.

The only exception is when I need to work at cross-purposes with someone else.  And for that, I begin my digging at times when the hands of the clock are in direct opposition to each other, and in a position to cross-quarter its face if there were four hands instead of two.  The exact times are 9:15, 12:30, 2:45, and 6:00.

Protection:  Because spirits are not always the peaceable, gentle creatures we assume they are, you’ll occasionally run across one who decides to wreak havoc with your work.  For this reason I always wear a necklace that I’ve charged for protection when I enter a cemetery - any sort of amulet or talisman will do if it’s charged properly – and then ask Oya for Her blessing.  This keeps any ornery spirits at bay, since not even the most mischievous would dare to mess with Her!

Payment:  Never enter a cemetery without at least nine dimes in your pocket.  There are several reasons for this.  For one thing, it’s polite to give something back in payment for the dirt you’re taking, and nine dimes is the acceptable payment.  There’s also a theory that dimes cut the connection with harmful spirits, and if the dirt’s paid for in that medium, they won’t attach themselves to you or your property.  In any case, I always bury the dimes where I’ve taken the dirt and I’ve never had the slightest bit of trouble.

One more thing about the dimes:  Some folks insist that only Mercury dimes be used for payment, as His likeness appears on the coins and entices Him to aid in communications.  While I certainly see the sense in this, these particular dimes are not easy to come by anymore.  So, if you want Mercury’s help, a better solution might be to just come right out and ask Him for it.

Tools:  While the most acceptable form of gathering dirt is to dig it with your hands, there’s little I abhor more than getting dirt under my nails – and there’s no way to dig by hand and keep that from happening.  As a result, I’ve taken to using an old soup spoon.  It’s handy, it fits right in my purse, and is easily cleaned between diggings with a baby wipe.

Some practitioners also like to use a knife for digging, as they say it cuts any connection to unsavory spirits that may be hanging around.

Storing:  Some folks say it’s unlucky to bring graveyard dirt into your home, but I’ve never found that to be true.  However, I do keep it sealed in zippered plastic bags, labeled with my intention, the name of its donor, and the related birth and death dates.

Why even worry about the age of the donor?  Because depending on the work at hand, age may actually have a bearing on the results – especially if you intend for the related spirit to aid you in your efforts.  The dirt from a child’s grave, for example, might work well for cementing a loving friendship, but wouldn’t do much good if a scorching melt-you-into-a-puddle romance was at stake.  The rule of thumb here is to never use dirt from a donor that could not possibly have experienced your desired result.  And proper labeling is one way of avoiding that pitfall.

One more thing.  Please remember to check for earthworms before you bag the dirt, and release any that you find.  I can’t say for sure that dead earthworms are unlucky, but there’s certainly no point in finding out!

[Used by permission and excerpted from Utterly Wicked by Dorothy Morrison; published 2007 by WillowTree Press, St. Louis, MO]

Five Hoodoo Hacks for Modern Witches

By Devin Hunter

Devin Hunter is a professional Psychic Medium and modern witch and is the resident House Medium at The Mystic Dream in Walnut Creek, Ca. He holds third-degree initiations in both the Northern Star Tradition of Wicca as well as the Dianic Tradition of Witchcraft (the Cult of Diana) and is the founder of his own tradition, Sacred Fires. His AV Club favorited podcast, the Modern Witch, has helped thousands of people from all over the world discover and develop their magical abilities. He is a blogger for Witches & Pagans magazine and is the creator of Modern Witch Magazine. Devin is currently teaching with the Black Rose School of Witchcraft and is the reigning Master of Ceremonies at the New Orleans Witches’ Ball.

Hoodoo has become increasingly popular amongst pagans and the magically minded. Perhaps it’s down to earth nature and recipes that come with a discernible past are what entice us or perhaps we have fallen in love with hoodoo because it doesn’t come with the same rules many of our European magical traditions come with. Many practitioners don’t know this but Hoodoo has been shaping the magical frontier in the US since before the 80’s and has a history here since before the revolutionary war. In today’s post we explore five Hoodoo Hacks that will take your magic to the next level.

1)    Sweeten up anyone

Have you ever felt like someone didn’t like you and no matter what you do they just wouldn't play nice?  In Hoodoo there is an entire classification of spell work that deals with these sticky situations known as the Honey Jar or Sugar Spell. These spells use the power of sweetness to slowly turn otherwise uncomfortable relations into partnerships. The key here with these spells is that they are slow and take some time to kick in and must be maintained as part of a regular practice.  Find out more about Honey Jar and Sweetening Spells Here.

2) Candle remnants will reveal all

Don’t just throw those glass encased candles away after you have used them! As a glass encased candle spell burns it will leave herbs, wax, and curio pieces stuck to the sides of the glass that can be read like tea-leaves and can give you insight into how the spell worked. A candle that burns clear with no residual matter on the sides means that you have a successful spell, a foggy candle can mean that you need to refocus and seek clarity on the matter, and a candle that leaves lots of remnants or leaves soot can mean that your spell is not going to be effective. This practice is called Ceromancy and is used by many Hoodoo practitioners to keep tabs on the effectiveness of their spell work.

3) Reuse that brown bag

Hoodoo comes from the slaves and immigrants who made their way to our shores and many of them didn’t have money for expensive parchment. In spells thatrequire petition papers, name papers, or sigils Hoodooists use recycled brown paper lunch or store bags. Cut a square out from the bag and use the side that hasn’t been printed on. Brown paper bags soak up oils better than standard white paper and won't cost you a thing.

4) Household products are perfect in magic

In Hoodoo it is understood that if something has the ability to clean the dirt from your floors it also has the ability to clear the spiritual dirt away. Household products like lemon scented oil soap, blueing balls, and ammonia are used in Hoodoo to get rid of unwanted energy. When you are preparing your household cleaners activate them like you would an herb or stone and ask for the beneficial cleansing properties of the product to also aide you magically as you clear away unwanted juju.Check out this Hoodoo floor wash spell.

5) Uncross yourself

It isn’t always easy to tell if you have been cursed or if you are just tripping yourself up. In Hoodoo there is a perfect way to take care of both with one shot. An uncrossing involves the untangling of energy and allows for us to smooth out the road ahead. This practice is primarily done as a magical bath or a candle spell and can be done for both general and specific needs. If you have been feeling off-base and confused, especially about the things that matter most to you an uncrossing can take the edge off and provided much needed clarity.Check out this Uncrossing spell from The Mystic Dream

Getting Back to Basics the Hoo Doo Way

by Patty Shaw

As you may have caught on, we’re going Hoo Doo this month.  For many, this will remind us of our roots.  Not just our ancestral roots, but actual roots.  Hoo Doo Magic is root work and with it we tap into the magical properties of what grows in the earth all around us.  Hoo Doo magic uses roots to help us understand the root cause of our problems and situations.   Did I say the word root enough?  I hope so.

I’d like to mention that you don’t have to be initiated in root work, Hoo Doo or any other religion or magical practice to benefit from working with the spiritual nature of plants and well planted intentions.  All you need is a problem and a desire to overcome it in a balanced and enlightened way.  I added balanced and enlightened so you know that it’s important to make positive magic, every time.   Please resist being a greedy, revengeful, or jealous when blazing the path to your future.  Ok, lecture and cautionary comments have been delivered.

The beauty of getting back to basics the hoo doo way is that it’s so straightforward, and well, basic.  The most complicate player in hoo doo magic is you and the more you allow yourself to drill down to the very root of your problem the easier it is to understand.  We are much better at solving our problems when we understand them.

Jacki and I like to play the why game when figuring out what candle to use to help us with a particular problem.  We played this game when we were kids to see how far our parent’s knowledge could go on a subject.  Every answer they gave us was met with, why?  It was pretty fun and we never knew where we’d end up.  This little game was the inspiration for the method we teach people for learning the root cause of their problem.  When you solve for that, your magic seems miraculous.

So before you decide the direction of your magic, play the game and find out what the real problem is.  Then it’s safe to pick your Hoo Doo Candle because you know exactly what you’re solving for.  I’ll give you a for instance.  My husband and I wanted to buy a house, but our debt to income ratio was quite out of balance.  I seriously doubted a bank would write a mortgage for us, but my husband said let’s try anyway.  The process was torture and I wanted to give up, so I played the why game.  My questions led me to the truth that I was afraid to make such a gigantic financial commitment; not just the mortgage, but potential home repairs intimidated me.  I have high standards and I know I wouldn’t want to live a minute without good plumbing and a working furnace or AC.  So calling more money to me or making the purchase of our house easier would have been met with more resistance on my part. The blocks I was dealing with were not financial at all, they were emotional.  Once I got on board with my reality and faced my fears, the Road Opener Hoo Doo candle could part my stormy seas so our mortgage could get approved, and the offer on the house we chose could be accepted.  OVERNIGHT.

I invite you to play the why game the next time you are stumped and can’t figure out what to do.  Keep asking why is it?, and why do I feel that way?, and follow the trail of answers.  It will lead you to the place where you the magic can help you make real and lasting changes.   Then choose Hoo Doo candles to help you break up the root blocks to your goals.  If you do your magic this way you’ll have less self sabotage to overcome and better results.