Smudging is a fabulous way of sanctifying your home, clearing away negativity and bad energy, and blessing your space setting the tone for a harmonious environment. The following ritual described is based on the Native American smudging ritual which traditionally uses sage, cedar or sweetgrass; however, any number of herbs, resins and incenses can be used to smudge your home and environment. Cedar is good for driving out negativity, sweetgrass is good for blessing, fumitory herb is good for blessing, camphor is good for purification, pine and copal resins are good particularly if someone is ill or illness in general (especially respiratory). To smudge your home, business, or other environment, light whatever incense, herb, or resin you are using and start at the center of the home...that place which you consider is the heart of the home. Offer the incense to the seven sacred directions, East-West-North-South, then Father Sky and Mother Earth (5th and 6th directions) and then yourself (7th sacred direction). Then, go to each corner of each room and working clockwise and from the bottom up, asperge the area, the the center again top to bottom. Also smudge the windows and lastly the doorway as you leave the room and enter another. After all rooms are smudged in this manner, smudge each person and animal in the home. For a person start at the head and move downward to the feet and have the person stand with their arms to their sides palms outward, do the front and the back of the person. With animals just be sure to blow some of the smoke over them. The final thing is to go outside of the home and working in a clockwise direction smudge around the perimeter. While you are doing this process, you should be praying any prayer of your choice that is consistent with your need. Use of Incense in the Catholic ChurchFrom the Catholic Encyclopedia The use of incense was very common. It was employed for profane purposes as an antidote to the lassitude caused by very great heat, as perfumes are now used. Mention of its introduction into pagan worship is made by classical writers (cf. Ovid, "Metamorph.", VI, 14, Virgil, "AEneid", I, 146). Herodotus testifies to its use among the Assyrians and Babylonians, while on Egyptian monumental tablets kings are represented swinging censers. Into the Jewish ritual it entered very extensively, being used especially in connexion with the eucharistic offerings of oil, fruits, and wine, or the unbloody sacrifices (Leviticus 6:15). By the command of God Moses built an altar of incense (cf. Exodus 30), on which the sweetest spices and gums were burned, and to a special branch of the Levitical tribe was entrusted the office of daily renewal (1 Chronicles 9:29). When, exactly, incense was introduced into the religious services of the Church it is not easy to say. During the first four centuries there is no evidence for its use. Still, its common employment in the Temple and the references to it in the New Testament (cf. Luke 1:10; Revelation 8:3-5) would suggest an early familiarity with it in Christian worship. The earliest authentic reference to its use in the service of the Church is found in Pseudo-Dionysius ("De Hier. Ecc.", III, 2). The Liturgies of Sts. James and Mark — which in their present form are not older than the fifth century — refer to its use at the Sacred Mysteries. A Roman Ordo of the seventh century mentions that it was used in the procession of the bishop to the altar and on Good Friday (cf. "Ordo Romanus VIII" of St. Amand). The pilgrim Etheria saw it employed at the vigil Offices of the Sunday in Jerusalem (cf. Peregrinatio, II). Almost all Eastern liturgies bear witness to its use in the celebration of the Mass, particularly at the Offertory. In the Roman Church incensation at the Gospel of the Mass appears very early — at the Offertory in the eleventh, and at the Introit in the twelfth century, at the Benedictus and Magnificat of the canonical Hours about the thirteenth century, and, in connexion with the Elevation and Benediction of the Blessed Sacrament, about the fourteenth century. "Ordo Romanus VI" describes the incensation of the celebrant, and in the time of Durandus (Rat. off. Div.) the assisting clergy were incensed. In the present discipline of the Western Church incense is used at solemn Mass, solemn blessings, functions, and processions, choral offices, and absolutions for the dead. On these occasions persons, places, and things such as relics of Christ and the saints, crucifix, altar, book of Gospels, coffin, remains, sepulchre, etc. are incensed. When used the incense is generally burned. There are two cases, however, when it is not consumed:
At Mass incense is generally blessed before use. Symbolism and manner of incensingIncense, with its sweet-smelling perfume and high-ascending smoke, is typical of the good Christian's prayer, which, enkindled in the heart by the fire of God's love and exhaling the odour of Christ, rises up a pleasing offering in His sight (cf. Amalarius, "De eccles. officiis" in P.L., CV). Incensing is the act of imparting the odour of incense. The censer is held in the right hand at the height of the breast, and grasped by the chain near the cover; the left hand, holding the top of the chain, is placed on the breast. The censer is then raised upwards to the height of the eyes, given an outward motion and slightly ascending towards the object to be incensed, and at once brought back to the starting point. This constitutes a single swing. For a double swing the outward motion should be repeated, the second movement being more pronounced than the first. The dignity of the person or thing will determine whether the swing is to be single or double, and also whether one swing or more are to be given. The incense-boat is the vessel containing the incense for immediate use. It is so called from its shape. It is generally carried by the thurifer in the disengaged hand. Reference Morrisroe, P. (1910). Incense. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved July 8, 2011 from New Advent: http://www.newadvent.org/cathen/07716a.htm Did You Enjoy This Article? Please Share it With Your Friends!
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A talisman or amulet is a piece of jewelry, a trinket, charm, stone, picture or collage that is used to protect one or attract that which one desires such as love, money or whatever it may be. According to some traditions, amulets are charged when the moon is waning, while talismans are charged when the moon is waxing. To consecrate or ritually charge an amulet or talisman, light some incense as an offering to the Divine entity of your understanding. Place the object on your altar. Sprinkle the object with salt and say: "I consecrate you with the element of Earth." Pass the object through the incense and say: "I consecrate you with the element of Air." Pass the object through candle flame and say: "I consecrate you with the element of Fire." Sprinkle the object with water and say: "I consecrate you with the element of Water." Place the object on the altar and hold your hand over it. Visualize a beam of light coming from the Divine through your hands into the object. Say: "I hereby declare this object charged with the powers of earth, air, fire, water, and spirit. That it shall be used only for good, according to my will and divine law. May it serve me well in this world, between worlds, in all the worlds. Let it be so!" Your talisman or amulet can now be used. Did You Enjoy This Article? Please Share it With Your Friends!
The use of candles in Hoodoo and Rootwork is an American addition to the African tradition. In New Orleans, the tradition is particularly strong and was seen as an activity that was assimilated with New Orleans Voodoo and Hoodoo due to the strong influence of the Catholic Church where prayer is often accompanied by candle burning. When Henri Gamache published his book The Master Book of Candle Burning the practice took off around the country and it soon became an activity many spiritualists and rootworkers engaged in for themselves and others. Setting lights is a service offered in many spiritual supply shops - usually for a nominal price of about $20.00. Often, it is a service provided for free. Setting lights is one of the most basic, yet useful activities of the modern rootworker. It is the quickest, easiest and least expensive way to help yourself and your clients. Setting a light entails choosing a candle, fixing it for the intent, writing a petition paper, setting it under the candle and lighting it. The rootworker then prays over the candle in the tradition in which they are accustomed. Many times this includes the recitation of psalms and novenas, passages from the Song of Solomon or passages from the Bible. Sometimes prayers of St. Cyprian, Santa Muerte, San Simon and other powerful Saints and Folk Saints are included in the work. As a matter of extreme convenience, the seven day candles have specific prayers printed right on the label. After the candle burns down, the rootworker then divines the wax remains and any black left on the glass. It would seem you couldn’t get any easier than that, but there is quite a bit of thought and preparation that goes into setting a light for someone. This article describes the basic steps for setting a light as opposed to a more complicated candle works. To set a light for yourself or a client, use the following steps as a guide: 1. Decide on the purpose of the work. 2. Decide on the type of candle to use (i.e. altar candle, self standing candle, figural, votive, tea light, glass-encased novena candle, etc. 3. Decide on the color or type of candle (i.e. saint, Lucky Lottery, etc.). 4. Cleanse the candle. 5. Write a petition. 6. Inscribe the candle. 7. Dress the candle with oils, herbs or powders. 8. Light the candle. 9, Divine the results. Choosing the Color and Type of Candle While setting lights is an easy type of work, there are some important things to consider prior to lighting a candle. The first thing to consider is the purpose of the work. What do you want to accomplish? You then use a candle in the color or style associated with the goal. If the petition has something to do with money, you would use a green or gold candle. If it is protection you are seeking, then you would use white. The most common type of candle used in setting lights are the seven day glass encased candles, though any candle in the appropriate color will do. To determine the kind of candle you will use will depend on the magnitude of the work. Do you want a fast service? Then use a votive or even a tea light. Do you have a longer term goal like healing from a chronic illness? Then a glass encased novena candle would be appropriate. Once you decide on the kind of candle you will use then decide on the color. Below is a list of the common candle colors and their associations (from The Voodoo Hoodoo Spellbook): White. White is associated with subtle energies and used for devotions in remembering, contacting departed souls, and for blessings, purity, protection, healing and cleansing. Red. The color red represents love, passion, romance, affection, energy, lust, fertility, attention, libido, victory, and sexuality. Red candles are used in love spells and charms, fertility spells, sex magic, and seduction, for example. Purple. Works using the color purple are typically concerned with power, psychic ability, commanding, compelling, controlling, mastery, ambition, prophetic dreams or bending others to one’s will. Spells having to do with power, invocation, and controlling will include the color purple. Purple may also be used for peace, protection, and abundance purposes. Green. The color green is associated with money spells, wealth and prosperity spells, gambling luck, general good luck, fertility, bountiful gardens and business success. When you want to influence anything to do with money and prosperity, you will use the color green. Burn green candles dressed with Money Drawing Oil during the New Moon for more money in the home. Black. The color black can be used to remove evil or send harm. For example, black is used to repel negativity, for protection, or to banish negative people. Another way of using the color black is in inflicting harm or destruction on another. Binding spells, hexes and jinxes, curses, enemy tricks, coercive magic and summoning dark spirits will often be associated with the color black. Black can also be used in grieving rituals. Yellow. The color yellow is associated with mental agility and clarity, communication, fast action, success, happiness, money (gold), court cases, and excelling at school or an academic setting. Use Crowning Glory or Crown of Success Oil on yellow candles before studying or asking for a raise. Pink. The color pink is used in works to draw love, success, friendships, romance, and attraction. Blue. For health, peace, harmony and abundance. Blue is associated with Marie Laveaux and St. Joseph in New Orleans and also with séances and love spells on occasion when harmony and peace in a love relationship are desired. Brown. For practical and material blessings, court cases, and neutrality. Orange. Recognition, control, changing plans and creativity. Orange is associated with strong or gentle energies, and can be coercive or subtly suggestive. There are also double action and reversing candles that attract and repel. One half of the candle is associated with the usual color correspondence, and the other half is black for removing negative conditions or reversing troubles back to the sender. These candles are popular because you get two bangs for your buck. The black side is usually burned first to get rid of the negative influence leaving the best to burn last. This is done by butting the top of the candle which simply means to cut off the top of the candle so that it is flat and can stand on its own when turned over. The black side is then carved to a point revealing the wick and burned first. For example, if you get a green and black double action candle, you could use the black half to get rid of debt and the green half to attract money and economic stability. Red and Black (Double Action). Used to remove a love jinx or to remove obstacles and open the path for opportunities. Burn the black first to get rid of evil influence and then the red is burned to draw positive vibrations into the home or business. Used for love, sex, energy problems and removing obstacles and opening roads. Write your intention on parchment paper and place it beneath the candle. Light the candle and let it burn until it is consumed, or for one hour each day, whichever method is most convenient. White and Black (Double Action). Used to remove negative energies and draw positivity and blessings, and to reverse a curse by sending evil intentions back to the sender. Write your intention on parchment paper and place it beneath the candle. Light the candle and let it burn until it is consumed, or for one hour each day, whichever method is most convenient. Green and Black (Double Action). Used to remove money jinxes, to eliminate debt and draw money, wealth and abundance. Can also be used to reverse infertility and to bring new growth during a drought. Seven Day Glass-Encased Novena CandlesSeven day glass-encased candles are very convenient for a number of reasons. They come in all colors as well as with imprinted images representing an intent or a Catholic or Folk Saint and many times have special prayers right on the candle for quick reference. These are typically used in candle spells where you are seeking the help of a particular saint. Sometimes, a candle bearing the image of a saint that corresponds to a particular Voodoo loa will be used in works invoking the assistance of the loa. For example, a candle of El Niño de Atoche can be found on altars for Papa Legba or Ellegua, a candle of Our lady of Mercy can be used when working with Obàtálá, and St. Joseph can be used when working with Ogun. Seven day candles are often - but not always - used in conjunction with psalms and novenas.
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