Magic Objects for Beginners E-Book

Harry Eilenstein

• Herausgeber: Books on Demand
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Seitenzahl: 108

Beschreibung

Magical items are mostly familiar from fantasy novels and fantasy movies, but they also exist "in real life." However, these real magic items are different from those that appear in the realm of fantasy. They are gateways to certain qualities, spirits, and deities, but not items that give a person a power they could not otherwise obtain. Such magical objects include talismans, magic rings, magic wands, voodoo dolls, and the spiritus familiaris (a self-made spirit), as well as statues, temples, sweat lodges, haunted houses, pyramids, power places, crop circles, and homeopathic globules. These magical objects are neither indispensable (you can achieve everything without them) nor useless (they can help with many things) - they are tools that can facilitate many things in magic.

Leseprobe

for Ptah

Table of Contents

Objects in Magic

General Symbolism

Traditional symbolism

Sweat lodge

Magic wand

Skull

Miscellaneous

Life force symbols

Crop circles

Aids in magic

Magic wand

Robe, pointed hat etc.

Temple

Statues

Talismans etc.

Technical aids

Skulls etc.

Personal Preferences

Horoscope

Ons's own experiences

Community

Production and Consecration

The magical quality

The frame of reference

The procedure

Resolution

Frame of reference

Imagination

Concentration

Ritual

Invocation

Ritual participants

Concrete examples

Grain mummy

Mouth opening Ritual

Eucharist

Temple consecration

Sweat lodge

Horus statue

Magic wand

Planetary talisman

Cult

Charging by time

Spiritus familiaris

Magic rings

Orgone accumulator

Pyramid

Feng Shui

Power places

Voodoo dolls

Sacrifice and human sacrifice

Further Contexts

Consecration and trauma

Crop circles

Aura reading

Consecration and homeopathy

Consecration and politics

Symbolism and intention

Unintended consecration

Poltergeists and haunted houses

The Effect

Myths and magical objects

Known magical properties

Known magical objects

Size of the effect

Possibilities of magical objects

The structure of a consecration

Risks and side effects

Spiritus familiaris

Snake rings

Temples

Homeopathic remedy testing

Harmful spells

Unexpected effect

The Necessity of Magical Objects

Book List

I Objects in Magic

In magic, as in cult and religion, there are a variety of objects that are used and that have magical properties. Often they are made in a special way or have a special symbolism.

The best known is certainly the magic wand, but also from magic rings, wizard robes, temples, consecrated statues and the like almost everyone has heard once.

At least since the magic rings in "Lord of the Rings" and the magic swords, cloaks, stones, wands, horcruxes etc. in "Harry Potter" the idea of magical objects with special properties is widely spread. Many of these ideas go back to the Celts and the Germanic tribes, in whose myths and legends they can be found in abundance.

Of course, the first question is whether there really are objects that have magical properties of their own … … … They do exist.

The second question then logically is how to find or make such items.

A wise third question would be what such items are useful for and whether there are any real benefits to possessing such items.

These three questions (and some aspects around them) will be explored in more detail in this book.

II General Symbolism

First of all, there are some magical objects that appear so frequently in myths and legends and also as real objects in archaeology that they can be taken as archetypes.

II 1. Traditional symbolism

Some of these magical objects can be attributed to religion, mythology and cult. This does not mean that they have no or particularly great magical properties – this only means that they are firmly embedded in a socio-religious context.

There are, of course, a great number of different traditions in which such objects appear: Judaism, Christianity, Islam, Hinduism, Buddhism, ancient Egypt, Germanic peoples, Celts, Siberian peoples, Voodoo, Mayans, Aztecs, Qetchua ("Incas"), Inuit ("Eskimos"), Bantus, etc.

Some symbols occur in practically all peoples and are therefore the basic symbols – also in magic.

In the following, of course, not all symbolic objects can be listed and considered, but only a small selection – but this selection will hopefully suffice for a solid basic understanding of "magical objects with traditional symbolism".

II 1. a) The sweat lodge

The oldest known magical object is the sweat lodge. It originated about 600,000 years ago when Homo erectus needed heated huts to survive in cold northern Eurasia during the Ice Age.

Unheated versions of these huts were in use as early as 1,900,000 years ago – some stone foundations of them have survived. They consisted of a flat, ring-shaped wall made of stones laid one on top of the other, on which a hemispherical roof made of branches and skins stood.

The heating system, invented 600,000 years ago, was simple: stones were made to glow in a fire in front of the hut, and then with the help of the shoulder blade bone of a hunted animal or similar were brought into a small pit in the center of the hut. If necessary one poured some water over the glowing stones, so that it became really hot in the hut.

These huts were probably already associated with the mother's belly at that time. So it didn't take much to not only associate them with the mother's belly, but to specifically focus on this "heated hut" to regain protection and basic trust – which gave rise to the sweat lodge ritual.

The first temples of man, built at the end of the Ice Age 12,000 years ago in northern Mesopotamia in Göbekli Tepe, still had the same shape: a circular wall with a hemispherical roof made of branches and skins. However, the image of the mother's belly was architecturally represented in much greater detail at that time:

Five other elements were found in the temple, which are also well known from today's sweat lodges:

These sweat lodge temples have been developed in many ways during the Neolithic period:

In later times, by leaving out the magical-religious aspects, the sweat lodge became the thermal baths, spas and saunas.

II 1. b) The magic wand

The second oldest known symbol is the bird stick. It was invented by Homo sapiens at least 100,000 years ago in his original homeland in Central Africa. It is possible, however, that this symbol is much older. It is found in all cultures. The oldest representation originates from the cave paintings in southern France 25,0000 years ago. In Göbekli Tepe, 12,000 years ago, bird sticks made of stone are found, which shows how important this symbol must have been at that time in the cult of the sweat lodge temples.

These symbols consist of a staff with a bird on top. They represent a human being (staff) and his soul (bird).

The soul is represented worldwide as a bird, a human being with a bird's head, a human being with a bird's robe, a bird with a human head, a human being with wings (angels), etc., because during a near-death one experiences that one leaves one's own body and floats above it and can consequently look at it from above ("astral travel"). Thereby one recognizes that the human being is more than only his body. That which one experiences in a near-death is apparently something that can hover and fly – it is thus "like a bird" and could thus best be represented as a bird: the soul bird.

These bird sticks then became the totem pole of the late Paleolithic period 50,000 years ago, when Homo sapiens met Homo erectus and Neanderthal man in Eurasia. This is simply a larger version of the bird pole: a tree trunk with a wooden bird perched on top.

Such a tree trunk invited to represent on it other symbolisms like the snakes (Kundalini), the ancestors (skulls), the mother goddess etc.. Thus, already in the late Paleolithic period, totem poles with complex symbolism were created, which were made in the time of Göbekli Tepe of stone. There has been a variety of these stone totem poles in Göbekli Tepe, Nevali Cori and other places of this ancient culture.

These bird poles then became the first "religious scepters", which are found at Göbekli Tepe as the stone poles with bird heads. These were the first precursors of the "magic wands". It is possible that such bird wands already existed in the late Paleolithic period as a symbol of the shamans – possibly made of wood.

As an increasingly complex mythology developed in the Neolithic period to describe the world of the agriculturalists, which was much more complex than the world of the early hunters, the bird wand also evolved.

The staff was associated, among other things, with the world tree, which had been the link between heaven and earth. It was therefore the shaman's staff, the seer's staff and the magic staff – a sign that the bearer of this staff knew astral travel and was able to make a conscious contact with the gods and ancestors in the other world and successfully ask them for advice and help for the living.

The bird staff was a "portable world tree", a "portable totem pole".

In kingship, the bird staff became the scepter of kings, which represented the connection of the kings with the gods. The ancestral pillars in this era became the statues of the gods and the deceased, as well as the pillars in the temples.

The wands of the magicians have a long prehistory.

II 1. c) The skull

In magic today, skulls are mostly associated with black magic. However, since the Neolithic Age at the latest, there has been a tradition of keeping the skulls of the deceased in a niche in the wall of the dwelling house, in order to be able to contact the dead with the help of these skulls. Sometimes these skulls have been coverd with clay and painted to produce an image of the dead that was as naturlistic as possible.

From this tradition originate, among others, the cult of the dead, the spiritualistic sessions and the systemic family constellations.

Until medieval Christianity, there was a tradition of drinking from the skulls of special deceased persons, such as saints, in order to receive a blessing from them. In Tibetan Buddhism, this tradition still exists today.

From this custom derives the mythological motif of the talking skulls, known especially from the Celts (Bran), the Germanic tribes (Tyr-Mimir) and the Greeks (Orpheus).

II 1. d) Miscellaneous

One could now write a thick book about the most diverse symbols as well as their meaning and development, but this would go beyond the scope of the present book. Therefore, only a few of the better known symbols are listed below to illustrate the principle and variety of traditional symbols.

Ancestor statues are found in almost all cultures. They were originally a kind of secondary body for the dead, into which the dead could be called if one wished to speak with them. These statues have taken the place of the skulls of the dead.

The tombstone is a variant of the ancestor menhir. It is also quite widespread – especially in the area where the builders of the megalithic complexes once settled.

The cross is also a variant of the ancestor stone. Already in Göbekli Tepe there are representations of a man standing on top of a sweat lodge temple. This is the forerunner of the cross on Skull Mountain. The Vikings also erected a mound for their dead and placed a post or stone on top with an inscription for the dead.

The totem pole