What is that relationship? The traditional African concepts of reality and destiny are deeply rooted in the spirit world and play essential roles in Conjure and Rootwork. The spirits are our fathers and mothers, our elders and masters. As such, our existence and fate depend on them; therefore, it is a dependency relationship.
From a Folk Christian point of view, I am deluding myself if I think I am doing my works on my own, that the spirits are not watching, not running the show. But if we choose to act that way, sometimes they let us. As it was said by the elders, "God gave us free will," and He generally keeps out of our lives until we acknowledge the relationship.
 |
| Casting an emotional healing spell on behalf of a client as Archangel Raphael and St. Dymphna are petitioned for help in this case. |
So, what is spell-casting?
Spell-casting or more appropriately, conjure work, is an old-time traditional practice intended to help people improve their lives and attain luck and success in money, love, health, career, legal matters, and also protection from enemies and removal of crossed conditions and jinxes.
This is being done through the utilization of prayers and magical words, natural curios (herbs and roots, minerals, animal parts, etc.), spiritual supplies (candles, condition oils, powders, special waters, and liquids), and the operation of symbolical objects connected to the individual, situation, and condition.
Conjure work always includes invoking the name of God to call for aid or participation of spirits, angels, the Catholic Church or folk saints, and even other lesser deities.
Because most Hoodoo practitioners are Christian, the term 'spell' is sometimes avoided. Old-school practitioners prefer the terms: work, job, fix, chore, or trick as reference for their magical activity, but some practitioners, like myself, use them anyway.
 |
| Love Me - Nation Sack Spell performed to make a man fall in love with a woman and a special conjure bag fashioned in a traditional Memphis-style filled with particular tokens and powerful curios for women who want to make their men dedicated to them and make them generous in money matters. |
Where does conjure originates?
Conjure work is one of what Americans call 'old African/Black ways'. African-Americans have a long history of folk magic use, especially the Gullah folks in the Low Country. The origins of Black folk magic can be traced back to the 17th century when enslaved Africans were brought to the United States. Unknowingly, European slave traders brought a unique mixture of spiritual and magical systems when they assembled together Africans from different kingdoms and ethnic groups of Africa such as Ewe, Fon, Aja, Ambundu, Ovimbundu, Kongo, Igbo, Yoruba, Akan, Bambara, Kpelle, Loko, Chamba, Bamileke, Bubi, Ibibio, Tikar and even Makua people from Eastern Africa. Among the enslaved were African priests, shamans, healers, and sorcerers who had their own religious beliefs, set of rituals, and a pantheon of spirits.
However, slave owners tormented and tortured these enslaved Africans when they were found worshiping their gods and practicing their rituals. The owners introduced a new religion to them, and over time, that faith shaped what they believed of themselves and, eventually, embraced it.
 |
| Patsy Moses from Fort Bend Co., Texas, was a slave of the Armstrong family and grew up hearing stories and witnessing conjure and rootwork being practiced by Black people. In her own words: "My old grand-dad done told me all 'bout conjure and voodoo and luck charms and signs." (Photo courtesy of Slave Narratives: a Folk History of Slavery in the United States From Interviews with Former Slaves Texas Narratives, Part 1) |
The Evangelical revivals of the Great Awakening beginning in the 1740s provided spiritual, religious, and theological resources for developing African-American religion and spirituality.
But some old practices could not be vanquished or killed, and they survived despite the weight of the shackles, the sting of the whip, and the scourging heat of the sun. Enslaved Africans and their descendants preserved their tradition because they recognized the botanical, mineral and zoological curios, the Christian doctrine and other Native American and European practices in the American continent and coupled them with their West Central African beliefs.
During the antebellum era, ritual works, derived from African spirituality and magic, were becoming more and more favored and needed to endure the brutality of slavery. Some Black preachers and Church elders assimilated ancestral observances and practices and old superstitious beliefs, based mainly on oral transmission with the Christian religion. In Black Churches, some of the community elders taught and shared folk practices with other slaves that were designed to harness the power of the natural and spiritual world to bless, protect and heal themselves and sometimes, even manipulate or harm their enemies. Slave religion, then, served as a source of individual and communal comfort and support, and the works of the elders and the medicine men and women eventually became known as the old-fashioned 'cunjure.'
Cunjure or conjure, by the way, comes from the Latin word "conjurare" or "conjuravi" which is defined as:
- to conspire, to plot
- to form an alliance or league
- to swear or act together
- to join in an oath
In African spirituality in Colonial America, the purpose of conjure was a conspiration or plotting of enslaved Africans to form an alliance to seize the powers held by White slave masters.
Today, most regular churchgoers in Black American Churches, especially those from Low Country, are also root doctors and conjure workers. People still receive their learning about herbal medicine and folk magic from their churches since, for these people, the church is the only place where a surviving culture is protected, understood, and practiced. They witness how black matriarchs still unapologetically mix Christianity with traditional conjure.
Today, most regular churchgoers in Black American Churches, especially those from Low Country, are also root doctors and conjure workers. People still receive their learning about herbal medicine and folk magic from their churches since, for these people, the church is the only place where a surviving culture is protected, understood, and practiced. They witness how black matriarchs still unapologetically mix Christianity with traditional conjure.
How does conjure work?
I was taught those conjure workers don't really do a job to have our needs (or our clients') met; we have needs, so we do a job. This spiritual practice reminds us that the spirit world exists and utilizes the spiritual properties of things around us; this is one way we build a relationship with them.
One of my mentors in Hoodoo also told me that what happens to us is a direct consequence of our relationship with the spirit world because it is them, most significantly, God, who has access to and control in several planes of existence. Most Hoodoo practitioners, having a traditional African stance, believe that the activities and actions of the spirits govern all physical and spiritual phenomena.
Conjure work is an interaction with the spirit world directly and immediately - it is how we speak or deal with our spirit guides, our ancestral spirits, the angels, the saints, the intermediaries, and of course, God. It is how we develop an emotional relationship with the spirit world, so it is not only us, conjure workers, who should be involved in the work. The participation of the client or the patient is also a must. This is why whenever we do magical or spiritual work on behalf of our clients, we also teach them or instruct them to pray and build a relationship with Jesus Christ and the other spirits guiding them. And as any adult knows from life experience, for any relationship to stand a chance, it has to be authentic.
Conjure work, traditionally, can be facilitated through the recitation of blessings and Psalms - in fact, the elders in the South advise it - but I had been taught too that prayers that we recite in magical works can never be a 'formality.' It is not dashing off a bunch of words in a prescribed sequence. Always remember that when we are doing magical or spiritual work, it speaks to the spirits and God.
I have a friend who sought my advice in healing spellwork when he learned that his daughter had been diagnosed with a malignant tumor in her brain. The doctors advised that there wasn't much hope. I gave him free magical coaching and spiritual advice, and he began doing the healing work, asking God and his ancestors for a miracle with all his strength. And it paid off - the spirits listened to him and answered his heartfelt prayer. His daughter underwent successful surgery and radiation treatment. She is well on the way to recovery now.
But he admitted to me that there were days that, due to him being depressed, downcast, and physically exhausted, he couldn't pray clearly; sometimes, he would just follow the ritual procedures and cry his heart out. Yet, he went a long way to prepare himself, to create an atmosphere of undisturbed concentration, to be aware of the purpose of the work he was performing. That was augmented by using botanical curios, condition oils, ritually prepared candles, talismans, and other materials.
This is why we utilize herbs, roots, and other magical and spiritual supplies when we do the work. When I perform healing work, I usually incorporate herbs like eucalyptus leaves, althaea leaves or roots, and angelica roots. I incense the room with myrrh and use a blue candle dressed with Healing oil and powder as I pray sincerely. All the materials and supplies that correspond to my intention join me in prayers too. Their enter my pleadings and supplications and give me or my client strength. When no words come for whatever reason, I do not despair as I believe the spirit of the roots, the herbs, the minerals, the talismans and other tools will help me pray my humble petitions. Herbs, roots, and other magical and spiritual objects have specific properties that empower our earnest hope or desire, often by the virtue of their shape, color, texture, scent, taste, medicinal, culinary, agricultural, or industrial use, and sometimes even their name. In natural magic, the correlation between a curio's physical attributes and its magical symbolism is called the 'Doctrine of Signatures.'
Also, in my years of experience, I find that Hoodoo spells, performed artistically and skillfully, can sometimes be relatively not just creative in appearance but constructive in outcomes. They don't have to be beautiful to be effective, of course. There are spells in Hoodoo that only utilize simple candles and some ordinary dried herbs, and it works just successfully as spells with complicated ingredients and procedures. But I believe spirits always enjoy seeing well-done 'spellwork art' as a by-product of magical efforts. Some spells, to me, look like paintings, collages, and graphic designs that tell a story. Hoodoo spells often tell a story just by the way they are constructed.
Storytelling is part of African-American culture that evolved among enslaved folks in the 18th and 19th centuries. From strengthening and preserving African identity, Blacks took these narratives and weaved them together into a tapestry that reflected the message at the heart of their work: that in the search for meaning, relevance, spirituality, and freedom.
Most slaveholders forcibly suppressed enslaved Africans' languages, customs, and cultures. Black slaves often turned to singing and storytelling as a means of expression, as they had traditionally done in their native land. Those folk tales took the form of parables, efficiently conveying ideals, morals, and cultural values to the audience, which gradually impressed subtle changes to their lives. Thus, applying storytelling to one's spell adds lucidity and potency to it.
What are the types of spells in Hoodoo?
Conjure work may be performed for any purpose, including but not limited to money drawing, love, romance, healing, health, blessing, protection, career success, removal or reversal of crossed conditions, court case, domination, and revenge or curses.
How long shall one wait for his conjure to work?
In conjure work, I was also advised to set a time limit on my work in determining their success. I should see signs, movements, and changes that the spell fulfilled its purpose in a certain period.
If I sense negative omens or see signs and movements that are opposite of what I am trying to accomplish, using any form of divination, the spirit world should help me decide if I have to:
Does conjure always work?
One of the most common mistakes that prevent us from effectively doing a job is... it feels like we are just preparing stuff for no one and/or talking to a wall. Some people new to Hoodoo don't actually sense the spirits who work behind the magic; how can we tell that we are indeed performing magic? A monologue incantation and senseless setting of lights are awkward at best; at worst, a little crazy.
Effective practitioners should believe in the power of their magic. Taking a significant exam, boosting energy, searching for love, healing someone, magically inclined folks tend to perform a job and ask for help. That means we must believe that we are utilizing something ' natural.'
I suggest doing the job like we're working in our office. We work without losing our train of thought, with passion and interest, ignoring the disturbances to finish our job! Our knowledge that we had to do this or that was so strong that we managed a focused work beautifully.
So, it's not the lack of tangibility that causes the conjure not to work; it's that we don't concertize to ourselves how real magic and the spirits are and what an incredible opportunity it is to deal with them appropriately.
I also think a change of perspective is crucial here: magic works, and prayers are answered. It's up to us to see how they work and be answered. Sometimes they work like it's 'not right now or 'work on patience or some other character trait and try to cast next week/ next month/ next year again.'
We must evaluate whether our intention to do magic is genuinely beneficial to us in the long run. If it is, maybe there's some other growth that is expected of us to receive what we want or need. This is the purpose of divination before doing any work.
Conjure work is not a candy machine; asking the spirits for an outright grant. We need to learn to look out for the responses to our work, try to understand and accept them, and then re-evaluate our own choices and requests. And perform magic with renewed understanding, awareness, trust, and connection to our own power and to God.
Are there any restrictions on doing a job?
In the Hoodoo tradition, no ethical laws, principles, or restrictions govern our magic. We don't believe in the mutated form of karma, the Wiccan Rede, or the Threefold Law.
Those principles, as mentioned in my previous posts, are perfectly fine if it works for you, rootworkers, on the other hand, don't adhere to them as we work extensively with God and the spirits, and it is only at their discretion what is and what is not to do.
Conjure workers bless and curse; we see nothing wrong with calling upon divine retribution to make one's enemies suffer.
The only principle I could think of, traditionally passed along from teachers to students, is: "Lay your trick, walk away, and don't look back," which means do the job and do not worry. Worrying or looking back can have the effect of undermining our magic. It demonstrates a lack of faith. It will hinder the development of the work when the person who asked for it or the conjure worker himself endlessly talks about it or becomes anxious over its progress.
A Hoodoo practitioner must trust his own magic to find its best mechanism for achieving his goal, as mentally dwelling on a spell in progress can disrupt the work.
How to get a Hoodoo job worked?
1. Know the basic tenets of Hoodoo conjure work.
Get a strong magical link to the person such as full name, photograph, birth date, and personal concerns such as hair, nail clippings, clothes, undergarments, etc.
Find and gather strong appropriate tools and supplies. Traditional herbs, minerals, talismans, candles, and other spiritual supplies such as powders, condition oils, bath crystals, and conventional tools like flannel bags, bottles, boxes, nails, etc., must be considered.
Also, know the traditional ritual procedures in conjure work such as dressing the candles, writing or making a petition paper, traditional rites like bath rite or rub-down and tea rite, altar set-up, scriptural or Psalmic magic, proper disposal or employment of curios, powders, etc.
2. Build a relationship with the spirits, especially with God.
If you are serious about conjure work, you must build a working relationship with the spirits and God; listen to what they teach you.
Most of the time, spirits allow inconveniences to be thrown your way for you to stop and ask: "Why is God or my guide or my ancestor trying to get my attention?"
The spirit world calls out to you differently if your personal problems or troubles are more extensive than minor inconveniences. There is something deep within yourself that you need to rectify.
Pray and reflect. Create a sacred space or an altar where you work with your spirits, a spot where you can tune into them whenever you need their guidance.
Your relationship with the spirits depends entirely on what you bring, so giving them offerings is a good practice. Offerings, for me, are actually not a gift for the spirits. Their purpose is to help you get closer to the them. I give food and drink, incense, votive offerings, and devotions to elevate these material things and my words onto the altar. This is a personal declaration of intent to elevate my physical resources to a higher level - to direct them toward the service of spirits.
Do not ignore them. Ignoring their presence actually hurts you more than it hurts them. They have no needs and don't really need a relationship with you. It is you who need a relationship with the spirits. Your greatest pleasure is being in touch with the spirit world.
3. Expect the good.
Anticipate that the spirit world wants to help you. If you don't expect the good, the spirits that guide you or work with you will not invade your space.
Believe that spirits can fix it for you. If you don't believe in them, you have lost sight of your spiritual family or community. And this might break the flow to realign your focus.
Focus on guides and your ancestral spirits; God wants everything good for you. They can move mountains to do your magic work when you do that.
4. Focus on what you desire.
To get the job done, you have to have strong and well-focused intentions.
Some practitioners consider selecting traditional timing methods, such as moon phases, planetary days of the week, and/or zodiac signs.
Most workers use traditional prayers, curses, sermons, preaching, etc. to help them clarify their needs or their desires.
5. Make an effort.
Conjure work is not an escape from personal effort or responsibility. It is a vehicle for refining your choices and realizing that your spiritual community is a great magical and spiritual resource.
You should never forget that even though conjure is magical, it should focus you on reality and keeps you in touch with where your life is heading. It's not just a pipe dream. You have to work for what you desire. If you're half-hearted, then you're not serious about it.
Phew! I'm being too passionate. Always puts me in 'Nonstop Talking' mode. Anyhow, here's a classic song for all to listen to after reading this verbose write-up:
I PUT A SPELL ON YOU
by Screamin' Jay Hawkins
I put a spell on you.
Because you're mine
Stop the things you do
(Laughs) I ain't lyin'
Yeah! I can't stand, oh!
No runnin' around
I can't stand, oh no you put me down
I put a spell on you.
Because you're mine
Oh! Yeah!
Stop the things you do
(Laughs) I ain't lyin'
Oh! Oh! I love you!
I love you!
I love you, anyhow
I don't care if you don't want me
I'm yours right now
I put a spell on you.
Because you're mine
Oh!
One of my mentors in Hoodoo also told me that what happens to us is a direct consequence of our relationship with the spirit world because it is them, most significantly, God, who has access to and control in several planes of existence. Most Hoodoo practitioners, having a traditional African stance, believe that the activities and actions of the spirits govern all physical and spiritual phenomena.
Conjure work is an interaction with the spirit world directly and immediately - it is how we speak or deal with our spirit guides, our ancestral spirits, the angels, the saints, the intermediaries, and of course, God. It is how we develop an emotional relationship with the spirit world, so it is not only us, conjure workers, who should be involved in the work. The participation of the client or the patient is also a must. This is why whenever we do magical or spiritual work on behalf of our clients, we also teach them or instruct them to pray and build a relationship with Jesus Christ and the other spirits guiding them. And as any adult knows from life experience, for any relationship to stand a chance, it has to be authentic.
Conjure work, traditionally, can be facilitated through the recitation of blessings and Psalms - in fact, the elders in the South advise it - but I had been taught too that prayers that we recite in magical works can never be a 'formality.' It is not dashing off a bunch of words in a prescribed sequence. Always remember that when we are doing magical or spiritual work, it speaks to the spirits and God.
I have a friend who sought my advice in healing spellwork when he learned that his daughter had been diagnosed with a malignant tumor in her brain. The doctors advised that there wasn't much hope. I gave him free magical coaching and spiritual advice, and he began doing the healing work, asking God and his ancestors for a miracle with all his strength. And it paid off - the spirits listened to him and answered his heartfelt prayer. His daughter underwent successful surgery and radiation treatment. She is well on the way to recovery now.
But he admitted to me that there were days that, due to him being depressed, downcast, and physically exhausted, he couldn't pray clearly; sometimes, he would just follow the ritual procedures and cry his heart out. Yet, he went a long way to prepare himself, to create an atmosphere of undisturbed concentration, to be aware of the purpose of the work he was performing. That was augmented by using botanical curios, condition oils, ritually prepared candles, talismans, and other materials.
This is why we utilize herbs, roots, and other magical and spiritual supplies when we do the work. When I perform healing work, I usually incorporate herbs like eucalyptus leaves, althaea leaves or roots, and angelica roots. I incense the room with myrrh and use a blue candle dressed with Healing oil and powder as I pray sincerely. All the materials and supplies that correspond to my intention join me in prayers too. Their enter my pleadings and supplications and give me or my client strength. When no words come for whatever reason, I do not despair as I believe the spirit of the roots, the herbs, the minerals, the talismans and other tools will help me pray my humble petitions. Herbs, roots, and other magical and spiritual objects have specific properties that empower our earnest hope or desire, often by the virtue of their shape, color, texture, scent, taste, medicinal, culinary, agricultural, or industrial use, and sometimes even their name. In natural magic, the correlation between a curio's physical attributes and its magical symbolism is called the 'Doctrine of Signatures.'
Also, in my years of experience, I find that Hoodoo spells, performed artistically and skillfully, can sometimes be relatively not just creative in appearance but constructive in outcomes. They don't have to be beautiful to be effective, of course. There are spells in Hoodoo that only utilize simple candles and some ordinary dried herbs, and it works just successfully as spells with complicated ingredients and procedures. But I believe spirits always enjoy seeing well-done 'spellwork art' as a by-product of magical efforts. Some spells, to me, look like paintings, collages, and graphic designs that tell a story. Hoodoo spells often tell a story just by the way they are constructed.
Storytelling is part of African-American culture that evolved among enslaved folks in the 18th and 19th centuries. From strengthening and preserving African identity, Blacks took these narratives and weaved them together into a tapestry that reflected the message at the heart of their work: that in the search for meaning, relevance, spirituality, and freedom.
Most slaveholders forcibly suppressed enslaved Africans' languages, customs, and cultures. Black slaves often turned to singing and storytelling as a means of expression, as they had traditionally done in their native land. Those folk tales took the form of parables, efficiently conveying ideals, morals, and cultural values to the audience, which gradually impressed subtle changes to their lives. Thus, applying storytelling to one's spell adds lucidity and potency to it.
What are the types of spells in Hoodoo?
Conjure work may be performed for any purpose, including but not limited to money drawing, love, romance, healing, health, blessing, protection, career success, removal or reversal of crossed conditions, court case, domination, and revenge or curses.
 |
Prosperity Spell cast to end poverty and scarcity, to bring an increase in income and a greater sense of financial security, and to help one establish or find a stable, profitable foothold.
|
How long shall one wait for his conjure to work?
In conjure work, I was also advised to set a time limit on my work in determining their success. I should see signs, movements, and changes that the spell fulfilled its purpose in a certain period.
If I sense negative omens or see signs and movements that are opposite of what I am trying to accomplish, using any form of divination, the spirit world should help me decide if I have to:
- Try doing the job again.
- Weave a more powerful one.
- Concurrently run another work for the same purpose.
- Stop casting the spell because it is not in the best interest to have what I am asking for. The spirit world is probably trying to protect people from harm or something negative down the road.
Does conjure always work?
One of the most common mistakes that prevent us from effectively doing a job is... it feels like we are just preparing stuff for no one and/or talking to a wall. Some people new to Hoodoo don't actually sense the spirits who work behind the magic; how can we tell that we are indeed performing magic? A monologue incantation and senseless setting of lights are awkward at best; at worst, a little crazy.
Effective practitioners should believe in the power of their magic. Taking a significant exam, boosting energy, searching for love, healing someone, magically inclined folks tend to perform a job and ask for help. That means we must believe that we are utilizing something ' natural.'
I suggest doing the job like we're working in our office. We work without losing our train of thought, with passion and interest, ignoring the disturbances to finish our job! Our knowledge that we had to do this or that was so strong that we managed a focused work beautifully.
So, it's not the lack of tangibility that causes the conjure not to work; it's that we don't concertize to ourselves how real magic and the spirits are and what an incredible opportunity it is to deal with them appropriately.
I also think a change of perspective is crucial here: magic works, and prayers are answered. It's up to us to see how they work and be answered. Sometimes they work like it's 'not right now or 'work on patience or some other character trait and try to cast next week/ next month/ next year again.'
We must evaluate whether our intention to do magic is genuinely beneficial to us in the long run. If it is, maybe there's some other growth that is expected of us to receive what we want or need. This is the purpose of divination before doing any work.
Conjure work is not a candy machine; asking the spirits for an outright grant. We need to learn to look out for the responses to our work, try to understand and accept them, and then re-evaluate our own choices and requests. And perform magic with renewed understanding, awareness, trust, and connection to our own power and to God.
Are there any restrictions on doing a job?
In the Hoodoo tradition, no ethical laws, principles, or restrictions govern our magic. We don't believe in the mutated form of karma, the Wiccan Rede, or the Threefold Law.
Those principles, as mentioned in my previous posts, are perfectly fine if it works for you, rootworkers, on the other hand, don't adhere to them as we work extensively with God and the spirits, and it is only at their discretion what is and what is not to do.
 |
| Hot Foot Spell could be cast to cause enemies, ex-lovers, and unwanted people to leave you alone and never return. |
Conjure workers bless and curse; we see nothing wrong with calling upon divine retribution to make one's enemies suffer.
The only principle I could think of, traditionally passed along from teachers to students, is: "Lay your trick, walk away, and don't look back," which means do the job and do not worry. Worrying or looking back can have the effect of undermining our magic. It demonstrates a lack of faith. It will hinder the development of the work when the person who asked for it or the conjure worker himself endlessly talks about it or becomes anxious over its progress.
A Hoodoo practitioner must trust his own magic to find its best mechanism for achieving his goal, as mentally dwelling on a spell in progress can disrupt the work.
How to get a Hoodoo job worked?
1. Know the basic tenets of Hoodoo conjure work.
Get a strong magical link to the person such as full name, photograph, birth date, and personal concerns such as hair, nail clippings, clothes, undergarments, etc.
Find and gather strong appropriate tools and supplies. Traditional herbs, minerals, talismans, candles, and other spiritual supplies such as powders, condition oils, bath crystals, and conventional tools like flannel bags, bottles, boxes, nails, etc., must be considered.
Also, know the traditional ritual procedures in conjure work such as dressing the candles, writing or making a petition paper, traditional rites like bath rite or rub-down and tea rite, altar set-up, scriptural or Psalmic magic, proper disposal or employment of curios, powders, etc.
2. Build a relationship with the spirits, especially with God.
If you are serious about conjure work, you must build a working relationship with the spirits and God; listen to what they teach you.
Most of the time, spirits allow inconveniences to be thrown your way for you to stop and ask: "Why is God or my guide or my ancestor trying to get my attention?"
The spirit world calls out to you differently if your personal problems or troubles are more extensive than minor inconveniences. There is something deep within yourself that you need to rectify.
Pray and reflect. Create a sacred space or an altar where you work with your spirits, a spot where you can tune into them whenever you need their guidance.
Your relationship with the spirits depends entirely on what you bring, so giving them offerings is a good practice. Offerings, for me, are actually not a gift for the spirits. Their purpose is to help you get closer to the them. I give food and drink, incense, votive offerings, and devotions to elevate these material things and my words onto the altar. This is a personal declaration of intent to elevate my physical resources to a higher level - to direct them toward the service of spirits.
Do not ignore them. Ignoring their presence actually hurts you more than it hurts them. They have no needs and don't really need a relationship with you. It is you who need a relationship with the spirits. Your greatest pleasure is being in touch with the spirit world.
Anticipate that the spirit world wants to help you. If you don't expect the good, the spirits that guide you or work with you will not invade your space.
Believe that spirits can fix it for you. If you don't believe in them, you have lost sight of your spiritual family or community. And this might break the flow to realign your focus.
Focus on guides and your ancestral spirits; God wants everything good for you. They can move mountains to do your magic work when you do that.
4. Focus on what you desire.
To get the job done, you have to have strong and well-focused intentions.
Some practitioners consider selecting traditional timing methods, such as moon phases, planetary days of the week, and/or zodiac signs.
Most workers use traditional prayers, curses, sermons, preaching, etc. to help them clarify their needs or their desires.
5. Make an effort.
Conjure work is not an escape from personal effort or responsibility. It is a vehicle for refining your choices and realizing that your spiritual community is a great magical and spiritual resource.
You should never forget that even though conjure is magical, it should focus you on reality and keeps you in touch with where your life is heading. It's not just a pipe dream. You have to work for what you desire. If you're half-hearted, then you're not serious about it.
Phew! I'm being too passionate. Always puts me in 'Nonstop Talking' mode. Anyhow, here's a classic song for all to listen to after reading this verbose write-up:
I PUT A SPELL ON YOU
by Screamin' Jay Hawkins
I put a spell on you.
Because you're mine
Stop the things you do
(Laughs) I ain't lyin'
Yeah! I can't stand, oh!
No runnin' around
I can't stand, oh no you put me down
I put a spell on you.
Because you're mine
Oh! Yeah!
Stop the things you do
(Laughs) I ain't lyin'
Oh! Oh! I love you!
I love you!
I love you, anyhow
I don't care if you don't want me
I'm yours right now
Because you're mine
Oh!
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