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Sonora Witchcraft Market Mexico City, Mexico And The Spanish Witch

Sonora Witchcraft Market Mexico City, Mexico

Looking for a little brujeria, some ancient magic spell associated with real witchcraft to bring luck, wealth, or to make someone love you forever?

By Lisa Lee Harp Waugh

On my recent trip to Mexico City I found myself at the real centre for witchcraft in the Southern America's and one of the top spots in the world to tune into your white, black magick or the real mexican voodoo scene. The National Association of Sorcerers and Necromancers, which I am a member, and has long been ruling the area from it's secret headquarters and inner circle coven. They asked me to go there and make sure that a certain group of Sorcerers were doing what they should do with their necromantic practices as well as to instruct them in using a type of Frank's Box that they have constructed and use and sell (They call it Fransico's Box).

At the Sonora witchcraft market you will find some of the more obscure and traditional remedies that claim to help everything from return of a lost lover, a cure for dandruff, or clear skin. Mexico's underlying pre-Hispanic and Afro-Cuban witchcraft roots are evident at the Sonora Market (Mercado de Sonora), located on Avenida Fray Servando Teresa in the Venustiano Carranza borough.

Beliefs vary between traditional and modern brujos (witch). Traditional brujos hold core beliefs that are similar to or identical to the witchery around the world. Modern brujos are diverse and can resemble faith healers, be shamanic, spiritualists, or pagan.

Practices are greatly diverse and are dependent upon the locale and the form of brujería. Ancient forms tend to reflect the religions of the indigenous cultures, whilst modern forms tend to be syncretic and use the current dominant religion (usually Catholic).

The most well known practices are similar to English witchcraft: spells (hechizos), charms, amulets, divination, and use of plants (usually herbs). Other practices might include phenomena similar with traditional English witchcraft; namely shapeshifting, glamoury and hedgeriding of the hedgewitch, including use of entheogens. Brujos paganos (pagan-witches) might participate in ritual or ceremonial ecstacies.

Among certain Hispanic and Native American cultures of the Southwest, the practice of brujería is feared as a manifestation of evil. Those who use rituals, spells, incantations, potions, and powders to work ill against others are known as brujas (witches), who are primarily female in number (the male witch is known as a brujo). All the negative facets of witchcraft feared by people throughout the world are practiced by the brujas: manifesting the evil eye, casting spells to cause physical or mental illness, bringing about bad luck, even death. The brujas create dolls in which they insert bits of the victim's hair, fingernail clippings, or pieces of clothing and focus their evil intent upon the miniature representative of the person to be cursed. If an Anglo doctor with modern medical techniques cannot cure someone who has fallen suddenly ill, a bruja is suspected as being the cause of the problem.

Brujas are also thought to be accomplished shapeshifters, possessing the supernatural ability to transform themselves into owls, coyotes, or cats. In the form of an animal, they may spy upon potential victims and may even administer a potion into their unsuspecting quarry's food or water or hide a bad-luck charm on his or her premises. There are certain amulets or rituals that offer some protection from the brujas, but the only sure way to rid oneself of their evil deeds is to employ the services of a curandero. Sometimes the curandero is able to contact the bruja through supernatural means and demand that the curse or spell be removed. In more severe cases, the curandero may have to direct a spell toward the bruja and defeat her on the spiritual level in order to force her to remove the evil directed toward the victim.

market is famouse for its sales of herbal medicins and magical plants and the various curanderos (indigenous herbalist) who go there you can find exotic birds and animals as well

Animals such as live chickens, iguanas, crickets, rabbits and snakes. Also many many mysterious potions and brews, medicinal herbs, potent candles, incense, curiosities and other voodoo and witc craft remedies can all be found here. The things you can and will find here at Sonora Market (Mercado de Sonora), or related to modern wiccan beliefs, Santeria, Voodoo- Hoodoo, Mexico is a 90% Catholic as is cities like New Orleans where Voodoo Hoodoo Thrives. Alternative beliefs and even witchcraft and a form of Voodoo or Hoodoo play a central role in Mexican society and medicine.

Sonora Market (Mercado de Sonora)

Those who you meet here are genuine witches, Psychic and mediums. Yoou can have yopur palm read, Tarot or playing cards, crytal ball or even a spitual body and mind cleansing done in one of the many stalls. Bruja is the Spanish word for witch. Brujeria also refers to a mystical sect of male witches in the southermost part of Argentina. Both men and women can be witches, brujos and brujas respectively. Brujos is the plural term that can mean either a group of male witches or both male and female witches. The female witch is considered the most powerful, and traditional brujos believe that the female passes down the sacred bloodline or spiritual bloodline (matriarchal lineage). This means that the line is inherited from a female but ends with a male.

Mesoamerica is a region that is roughly what is now Central America. So the brujería of Central America is a combination of Spanish and the indigenous people of that region (predominantly Mayan), so it is heavily influenced by ancient paganism.

Further south of that region, brujería is diverse, from a similar mix of indigenous and Spanish culture, to the European styles found in Argentina and Uruguay. In these latter countries, brujería often takes on Christian, specifically Catholic, influences.

However, the term bruja/o has just as many negative connotations as does its English counterpart 'witch'. To refer to somebody as a bruja/o is often to label them an 'evil doer'. So most South Americans of European descent refrain from using it in reference to themselves. Some of these people have adopted the term curandero (shaman), a family reference, or simply no term at all. In Spain and European descendant South Americans, the witch is considered by many to be fictional. In contrast, brujos from Central America or the north of South America are usually respected members of the community. They are sought for their powers of healing, divination and spellwork, and can often be found selling amulets and such curios openly on the street.

It should be noted that curanderismo is also a practice that is totally distinctive from witchcraft, in that they do not use spells or divination but rather, work as psycho-spiritual healers doing such things as soul retrievals.

The brujos from Spain are either Christian or pagan-witches. The first group use folk magic and combine it with Catholic ritual and beliefs. This group includes priests and nuns. This group usually informs the person that they are performing a hex or, that they are responsible for the consequences of said spell. The latter group are not Christian and either practice secretly or veil their practices under Catholic ones. Non-Christian brujería from Spain is predominantly influenced by the ancients, either Greco-Roman, Celtic, Phoenician or a combination. This latter group does not tend to use folk magic, but instead practices what is commonly known in English people as traditional witchcraft.

With the large Hispanic emigration into North America, brujería has naturally gone there as well. The brujos of America are either traditionalists, combine brujería with vudú, or have reconstructed a modern style where one does not have to be of Spanish descent.

So essentially there are three distinct forms: ancient pre-Christian form, Christian or modern form, and a contemporary reconstruction.

Witches supposedly have "the mark of the devil" on their buttocks, made by a forceful bite of the Devil's teeth, which takes the form of two crossed horns, of a toad, of a ram with large horns, or of a simple little circle. Legend also has it that the Devil can mark the witch's eye in various ways: with horns, or by making it empty, or with two pupils. Some traditions say that witches have two pupils in the left eye and deer horns in the right one.

According to tradition, one can wash marks on the skin with holy water in order to know whether they are the Devil's work: the Devil's mark will not wash off. Witches were also said to have a heart-shaped mark on their left side; for a witch of great abilities, the heart-shaped mark would be hairy.

 

According to one tradition, a person who wants to become a witch should go to the seashore, undress completely, and roll around on the sand. After giving seven full revolutions, stand and make three circles, then go to hell.

By the full moon of October and of January, witches were said to make marks on their buttocks, by means of which they maintain and strengthen their malign powers, which otherwise diminish and cool down by the action of time and age. In October, they were said to pray to the Devil with a rosary that had the cross broken off.

Witches were said to fly mounted on forks, poles, and especially brooms; in each case, the flying object was first anointed with an unguent provided by the Devil. It was said that, because in the past witches were always persecuted and garroted with brooms, the Devil had given them this particular power in order to be able to escape. While they fly, they supposedly would repeat, over and over"Per ací, per allà, cap ací, cap allà", ("Here, there, hence, thence") as if they were in a cavalcade of animals.

Witches were said to make unguents or brews from the flesh of the hanged, from live infants, from black flour or grain, in a cauldron big enough to hold seven witches, cooked over a fire lit by the heat from their furious dancing. This was the unguent that enabled them to fly, to turn into whatever species of animal they desire, to prophesy, and to make all manner of evil spells.

Witches were said to take the form of cats, in order to more easily enter houses and to enable them to take items of clothing, shoes, needles, and so forth. They supposedly stole in order to be able to bewitch and to do harm; they did not steal money nor valuable objects.

Witches were said to be able to see the stars through the roof, to see people naked even through their clothing, and to look inside a person and know what organ is making that person ill.

Witches were said to climb up on top of the clouds, and make it rain or, especially, hail (which was particularly bad for the crops). One could ward this off by making certain signs of the cross or singing certain hymns, so that the devil would have to take the cloud elsewhere.

Witches were said to take toads as counsellors and to initiate to the novices.

Many traditions about witches related to specific days of the year, especially the eves of certain Christian holidays and saint's days; witches were also said to be very powerful during Lent, which is, in a sense, the eve of Easter.


All Saints Day
Certain traditional stories related specifically to All Saints Day (November 1).

On All Saints Day, witches were said to break the crosses from any graves they pass, destroying all proof of the existence of the buried dead.

Another tradition has it that one could destroy a witch by going to her house on November 1, and marking a star on the gate. One would then go to a mass dedicated to Saint Martin. When the witch got home, the star would have burned, and the witch would be slowly consumed, her own witchcraft turned against her.


Christmas Eve
On Christmas Eve, a witch was said to test the strength of her craft by looking upwards through the roof of her house; if she can't see all the stars, even the smallest, it is a sign that her condition is fading; then she must wait for the first full moon night, especially if it falls on Saint Silvester's Day, to mark her buttocks and restore the power of her witchcraft.

It was said that one must not leave a toddler alone in the house on Christmas Eve, because the witches take them. There is a story that a woman of Palau de Vidre went to Midnight Mass and left her infant child at home alone; the witches supposedly took the child outside and left him on top of the garden gate.

"Guardar un fil filat la nit de Nadal, guarda de les bruixes." ("To keep a thread spun on Christmas Eve, will keep you from the witches.")

New Year's Eve
On New Year's Eve, witches were said to have the most power. To maintain that power, a witch was supposed to make seven laps around her house, make certain gestures and sprinkle everything with holy water, blessed leaves from Palm Sunday, or some other blessed object. (Note the remarkable contrast to traditions from elsewhere in Europe, where witches would shy away from any blessed object.) At the stroke of midnight, she would go to dance inside the oven; merely to come near a witch during any of this was said to be particularly dangerous.

The witches of Alt Berguedà and Cadí were said to apply unguents, climb up the chimney and, mounted on brooms, head for Pedraforca to hold a great gathering. The main feature of the gathering was said to be a great circle dance. Similarly, the witches of the Alt Pallars and of the Vall d'Aran were said to meet on the plain of Beret. In Camp de Tarragona, the witches were said to assemble on the peak of Montsant, where they dance naked in the cold to the sound of a violin played by the Devil.

On this night, also, witches were said to carry children away. On New Year's Eve, one should put the children to bed early and make the sign of the cross over them to ward off the evil power.

Supposedly, at New Year's, more than any other night of the year, one must take measures against a visit by the witches. One would cover the embers of the fireplace with ashes, and make a cross over them with one or another fire tool, while reciting a formula (the text of which varies a great deal, from place to place within Catalonia). A householder would leave the fire tongs open in the form of a cross over the embers, or leave two fire tools crossed. These crosses were supposed to summon angels to come down and warm themselves by the embers and, by their presence, ward off devils and the witches.

An alternative tradition was simply to put salt on the chimney. It also was the custom to wash and sprinkle with holy water all the doors and windows, and above all the keyhole, pushing through it a blessed sprig of laurel or rosemary and reciting a prayer (which, again, has a great number of variants). In the region of Montserrat blessed palm leaves would be placed, crossed on the chimney to stop the witches from coming down it. In Lluçanés, they would pour out all the water in the house to prevent the witches from being able to bewitch the house by washing it on their visit.


The Eve of Saint John
Another time of year when witches were specifically to be warded off was the Eve of the Feast of Saint John the Baptist, a night associated with the gathering of herbs: supposedly, herbs gathered on that night were particularly powerful. On this night, witches were also said to take the form of partridges or of flies, and also to fly overhead and pour their poisonous brews onto the heads of those whom they wished to harm.

Catalans would light bonfires to scare away the airborne witches. On that night, by the tower of Roquetes, outside Sant Andreu de Palomar the flying embers were said to be witches fleeing the smoke from the bonfires; the flying witches were said to take embers in their hands to try to light the mountain afire, but they would fail because of the virtue that all herbs were said to have on this night. On the peak of Pedraforca, witches were said to gather and to sing:

Alfàbrega i valeriana,
menta i ruda
salven tota criatura
Ruda i valeriana
menta i alfàbrega,
tot ho cura i tot ho salva.
Menta i alfàbrega,
ruda i valeriana
salven tota persona nada.
Ruda i Valeriana,
alfàbrega i sàlvia
tot el món salven.
Basil and valerian,
Mint and rue
Save all creation
Rue and valerian,
Mint and basil
Cure all and save all
Mint and basil
Rue and valerian
Save every person born
Rue and valerian
Basil and sage
Save the whole world
Their master, a goat, was said to leap and dance in the middle of the circle, and to answer as a refrain to each verse:

Unsurprisingly, it was said to be very dangerous to encounter one of these gatherings, but one could tell where the witches had danced by the remnants of rue, basil, valerian, and sage, and by the "fairy rings" of mushrooms. There is a story from Sant Martí de Sarroca in Penedès, of an old man witnessing the witches' dance, with appropriately dramatic demonic appearances, the ground shaking like an earthquake from their steps, and so forth.

The witches of Andorra, of both sexes, were said to dance naked at the lake of Engolasters. (This legend appears to be reflected in the recently revived festival of El Brut i La Bruta, celebrated in the Catalan village of Torà in the comarca of Segarra. See external site http://www.brutibruta.com.) They form three concentric circles, and at a certain point in the music, they come together and the bump each other hard, rump to rump, dancing to the music of a demon, or a cavalcade of demons, with wooden flute and drum. Andorran witches also supposedly gathered at the summits of Font Argent and of Fra Miquel. Male and female witches were said to have intercourse with demons of the opposite sex.

Before this gathering, Andorran witches were required to fast and to sleep, but they sleep with one eye open, because if they were late for the gathering, the Devil would punish them.

 

The Magic South Of America

A curandero (or curandera for a female) is a traditional folk healer or shaman in Hispanic America, who is dedicated to curing physical and/or spiritual illnesses.

The Maya people of Guatemala, Belize, and Southern Mexico practice a highly sophisticated form of shamanism based upon astrology and a form of divination known as "the blood speaking", in which the shaman is guided in divination and healing by pulses in the veins of his arms and legs.

In contemporary Nahuatl, shamanism is known as cualli ohtli ('the good path') leading (during dreaming by 'friends of the night') to Tlalocán.

They are often respected members of the community, being highly religious and spiritual. Literally translated as "healer" from Spanish, curanderos often use herbs and other natural remedies to cure illnesses, but their primary method of healing is the supernatural. This is because they believe that the cause of many illnesses are lost malevolent spirits, a lesson from God, or a curse.

There are different types of curanderos / curanderas. “Yerberos” are primarily herbalists. “Hueseros and Sabaderos” are bone/muscle therapists who emphasize physical ailments. "Parteras" are midwives.

Curanderos treat ailments like espanto (Spanish for "shock"), empacho (Spanish for "surfeit"), susto ("fright"), mal aire (literally, "bad air"), and mal de ojo ("evil eye") with religious rituals, ceremonial cleansing, and prayers. While curanderos are capable of treating these ailments (and do), in reality they seldom do, for many ailments, such as empacho, can be treated by family members. Often Curanderos employ the use of sung Icaros to contact certain spirits to aid them in their healing work.

In the Peruvian Amazon Basin and north coastal regions of the country, the healer shamans are known as curanderos. Ayahuasqueros are Peruvian shamans who specialize in the plant medicine ayahuasca, a hallucinogenic tea used for physical and psychological healing and divine revelation. Ayahuasqueros have become popular among Western spiritual seekers, who claim that the shamans and their ayahuasca brews have cured them of everything from depression to addiction to cancer.[

Remedies also vary between regions, in Andean countries the guinea pig is often used as a ceremonial medium.

These methods of treating health problems often lead to conflict with modern medicine, because doctors reject the curandero's healing as superstitious and worthless. As a result, curanderos have often experienced discrimination and been likened to witches, both by the medical profession and non-hispanic communities. However, because of the importance of the supernatural in traditional Mexican culture, these insults generally lead only to disagreement and rejection of modern medicine by traditionally-minded Mexicans. Other medical doctors, recognizing the benefits of the spiritual and emotional healing offered by curanderos, have begun to work in conjunction with them, supporting their use of rituals and ceremonies in the healing of the sick while insisting that patients receive modern medical attention as well.

The Moche people of ancient Peru often depicted curanderos in their ceramics.

A machi is a shaman or (usually) a good witch in the Mapuche culture of South America; and is also an important character and the Mapuche mythology. They are spiritual leaders and function as: witch-doctors (curandero), and/or herbalists, religious authorities, and consultants.

The term is sometimes interchangeable with the word kalku, however, kalku has a usually evil connotation whereas machi is usually considered good; this, however, is not always true since in common use the terms may be interchanged.

The Mapuches live in southern South America mostly in central Chile (Araucanía and Los Lagos) and the adjacent areas of Argentina.

Kalku or Calcu, in Chilean folklore and the Mapuche mythology, is a sorcerer or shaman, usually but not necessarily an evil one. The essentially benevolent shamans are more often referred to as machi, to avoid confusion with the malevolent sorcerer. Its origins are in Mapuche tradition. The kalku is a sorcerer or shaman that has the power of working with wekufe "spirits or wicked creatures". An example of a wekufe is the Nguruvilu. The kalku also have as servants other beings such as the Anchimallén or the Chonchon, which is the magical manifestation of the more powerful kalku.

A mapuche kalkukk is usually an inherited role, although it could be a machi that is interested in lucrative ends, or a "less powerful", frustrated machi who ignores the laws of the admapu (the rules of the Mapuches).

Hans Baldung Grien explored the darker sides of human nature in this woodcut, with its terrifying vision of the diabolic power of six witches. Their sabbath occurs at night amid a desolate forest. The dead, moss-covered tree-trunk on the right is emblematic of their destructive perversity. Interestingly, witches were only rarely depicted in art before the end of the fifteenth century. The pictures of witches concocted by Baldung and his German peers fixed the public's conception for the next several hundred years.

Witches Sabbath
Hans Baldung Grien 1510
Woodcut with tone block, 379 x 260 mm
Germanisches Nationalmuseum, Nurember

 

Shamanism is a range of traditional beliefs and practices concerned with communication with the spirit world. A practitioner of shamanism is known as a shaman. There are many variations of shamanism throughout the world; following are beliefs that are shared by all forms of shamanism:[1]

Spirits exist and they play important roles both in individual lives and in human society.
The shaman can communicate with the spirit world.
Spirits can be good or evil.
The shaman can treat sickness caused by evil spirits.
The shaman can employ trance inducing techniques to incite visionary ecstasy.
The shaman's spirit can leave the body to enter the supernatural world to search for answers.
The shaman evokes animal images as spirit guides, omens, and message-bearers.
Shamanism is based on the premise that the visible world is pervaded by invisible forces or spirits which affect the lives of the living.[2] In contrast to organized religions like animism or animatism which are lead by priests and which all members of a society practice, shamanism requires individualized knowledge and special abilities. Shaman operate outside established religions, and, traditionally, they operate alone. Shaman can gather into associations, as Indian tantric practitioners have done.


The belief in witchcraft and sorcery, known as brujeria in South America, is prevalent in many shamanic societies. Some societies distinguish shamans who cure from sorcerers who harm; others believe that all shamans have the power to both cure and kill; that is, shamans are in some societies also thought of as being capable of harm. The shaman usually enjoys great power and prestige in the community, and is renowned for their powers and knowledge; but they may also be suspected of harming others and thus feared.

By engaging in this work, the shaman exposes himself to significant personal risk, from the spirit world, from any enemy shamans, as well as from the means employed to alter his state of consciousness. Certain of the plant materials used can be fatal, and the failure to return from an out-of-body journey can lead to physical death. Spells are commonly used to protect against these dangers, and the use of more dangerous plants is usually very highly ritualized.

Generally, the shaman traverses the axis mundi and enters the spirit world by effecting a transition of consciousness, entering into an ecstatic trance, either autohypnotically or through the use of entheogens. The methods employed are diverse, and are often used together. Some of the methods for effecting such trances:

Tobacco (improves concentration, but is not psychotrophic)
Drumming
Dancing
Singing
Listening to music
Icaros / Medicine Songs
Vigils
Fasting
Sweat lodge
Vision quests
Mariri
Swordfighting / Bladesmithing
"Power" or "master" plants used as incense or consumed to heal or attain altered states (please do very thorough research before using them, and always consider using it with guidance from an experienced person):
Psychedelic mushrooms - alluded to euphemistically as holy children by Mazatec shamans such as María Sabina.
Cannabis
San Pedro cactus - named after (St. Peter), guardian and holding the keys to the gates of heaven, by the Andean peoples; Quechua name: Huachuma
Peyote
Ayahuasca - Quechua for Vine of the Dead; also called yage
Cedar
Datura
Deadly nightshade
Fly agaric
Iboga
Morning glory
Sweetgrass
Sage
Salvia divinorum - sometimes called Diviners' sage
Shamans will often observe dietary or customary restrictions particular to their tradition. Sometimes these restrictions are more than just cultural. For example, the diet followed by shamans and apprentices prior to participating in an Ayahuasca ceremony includes foods rich in tryptophan (a biosynthetic precursor to serotonin) as well as avoiding foods rich in tyramine, which could induce hypertensive crisis if ingested with MAOIs such as are found in Ayahuasca brews.

 

 

 

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Gina Lanier's

GHOST HUNTING TIP OF THE DAY:

A real ghost can haunt you and you wouldn't know it until someone else points it out to you.

The Month of August is Hungry Ghost Month.

BE VERY AFRAID!

Paranormal Investigator Gina Lanier's Ghost Hunting Tip of the day ARCHIVES

Gina Lanier has been a special featured guest many times on several paranormal programs that are nationwide on the radio and worldwide on the Internet.

Gina Lanier has been a special featured guest many times on several paranormal programs that are nationwide on the radio and worldwide on the Internet.

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Important Mardi Gras 2007 Parade Information. VIEW OUR PICTURES FOR 2005, 2006 MARDI GRAS, NEW ORLEANS, PARADE DATES FOR 2007 MARDI GRAS NEW ORLEANS.

 

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VISIT HERE TO APPLY TO RIDE IN A REAL NEW ORLEANS MARDI GRAS PARADE.

THIS IS THE ULTIMATE MARDI GRAS EXPERIENCE OF A LIFETIME!

 

 

 
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