Crystals And You...The Rocks Of All Ages

On May 5, 2000, the 1st edition of Rocks of Ages was released. A unique work slightly ahead of its time, Rocks of Ages: Ancient Technologies for the New Millennium was an African-centered, multi-disciplinary look at crystals and sacred stones. Exploring the traditions of the Nile Valley, west African spiritual expressions, and other indigenous uses of the mineral kingdom, Rocks of Ages provided modern visions for empowering oneself with crystal technology. Those familiar with the 1st Rocks of Ages are aware that the title is a play on words evoking the spiritual stability of the song Rock of Ages while surveying the use of crystals and sacred stones throughout the ages. Anu edition builds on this, but carries it a little further by exploring the nature and structure of time itself the Ages. According to ancestral traditions and cultural cosmology, what time is it? How can we align ourselves with the flow of space-time now? Rocks of Ages: Anu Edition addresses these important questions. It is Anu Edition for Anu Age... Rocks of Ages: Anu Edition chronicles the legacy of the Anu. These primordial humans, the first ancestors of African humanity, were anything but primitive. On the contrary, these were the original pyramid builders, scribes, sages, agriculturalist, and engineers of antiquity. The Anu left an enormous legacy, much of it prophesying and pointing to significant events unfolding in these times we are experiencing now. Anu Edition explores the history, mystery, and prophecy of Africa s primordial ancestors and reveals the powerful truths culminating in Anu age dawning. Like the original Rocks of Ages, this Anu edition is designed to be a key to survival. However, unlike the 1st edition, which was slightly ahead of its time, Rocks of Ages: Anu Edition is right on time!

Sister Mother Dr. Maya Angelou..In Her Own Words...

Sister Maya Angelou was born on April 4, 1928, in St. Louis, Missouri, under the name Marguerite Annie Johnson, and was raised in Stamps, Arkansas, and San Francisco, after her parents sent her off to live with her grandmother in California when she was fresh with a white store clerk in Arkansas, the Associated Press reported. She grew up to become a singer, dancer, actress, writer and Hollywood's first female black director. Angelou had an impressive list of accolades: She was a three-time Grammy winner and was nominated for a Pulitzer, a Tony, and an Emmy for her role in the 1977 groundbreaking television mini-series "Roots." But her success didn't come easily. Angelou's life struggles were fodder for her work. A few weeks after she finished high school, at 17, she gave birth to her son, Guy. A single mother, she supported her son by working as a waitress and a cook, but music, dance, and poetry were her true passions. Her first big break came as a singer in the 1950s, when she toured Europe with a production of the opera "Porgy and Bess." In 1957, she recorded her first album, "Calypso Lady." In 1960, she moved to Cairo, where she edited an English-language weekly newspaper. The following year, she went to Ghana to teach music and drama. It was in Ghana that she met Malcolm X, coming back to the U.S. in 1964 with him to help him build his new coalition, the Organization of African American Unity. It was in 1970 that she published "I Know Why the Caged Bird Sings," a painful tale of growing up in Jim Crow South, which is now on children's reading lists in schools across the country (along with sometimes being censored for its raw account of rape and teen pregnancy). "If growing up is painful for the Southern Black girl, being aware of her displacement is the rust on the razor that threatens the throat. It is an unnecessary insult," she wrote. "'I thought that it was a mild book. There's no profanity," Angelou once told the AP. "It speaks about surviving, and it really doesn't make ogres of many people. I was shocked to find there were people who really wanted it banned, and I still believe people who are against the book have never read the book." Between Angelou's fiction, non-fiction, and published verse, she amassed more than 30 bestselling titles. Angelou was also a trailblazer in film. She wrote the screenplay and composed the score for the 1972 film "Georgia," and the script, the first-ever by an African-American woman to be filmed, was nominated for a Pulitzer Prize. In more recent years, it was her interactions with presidents that made headlines. In 1993, she wowed the world when her reading of her poem "On the Pulse of the Morning" was broadcast live globally from former President Bill Clinton's first inauguration. She stayed so close with the Clintons that in 2008, she supported Hillary Clinton's candidacy over Barack Obama's. She also counted Nelson Mandela and the Rev. Martin Luther King, Jr., as friends, and served as a mentor to Oprah Winfrey when Winfrey was starting out as a local TV reporter. When she was in her 20s, Angelou met Billie Holiday, who told her: "You're going to be famous. But it won't be for singing." Angelou read another poem, "Amazing Peace," for former President George W. Bush at the 2005 Christmas tree-lighting ceremony at the White House. In North Carolina, Angelou lived in an 18-room house and taught American Studies at Wake Forest University. 

FREE SPELLS THAT WORK

Free Spells that Work

We are always looking for free spells that work. The internet is filled with spells and rituals for almost anything you could imagine wanting to do but, the challenge is determining how effective the spells actually are. Where did they come from? Were they ever used effectively?
I've come across so many that are clearly more artful poetry than real methods to engage the natural and unseen kingdoms. Some are just regurgitated from old texts and are calling upon energy matrix's that are no longer active or full of power and kinetic energy to actually serve a purpose.
So, to help all of my students and those who desire to align themselves with the wisdom of the Sadulu House Spiritual center I offer a set of rituals and spirit guides for your spiritual growth and transformation.
There is a reason children learn how to spell early on in life. It fashions a mind and feeds into the larger social ritual that is enacted against it's unknowing passive participants.
As you learn to become the spiritual worker you remove yourself from this process and design your own reality based on your spells, incantations, rituals,mental magic, and all of the spiritual gifts granted to you by the divine.
There are many rituals and spells on this site that are all verifiable byme.

A spell is typically something thats perfomed through the aide of incantation and sound vibration. Language sets the tone for our perceptual reality so, when you learn to fashion your language along with natural formulas you can even change the perceptual reality of the Gods!
Once this is done they align with your spell and fulfill that reality that they see.

Here you'll find free spells in various areas  

http://saduluhouse.org/SH/spirit-guides/ritual/free-spells/

THE RISE OF OGUN

Ogun

Ogún is the orisha of iron, tools and weapons. He is a fiercewarrior and protective father.

Ogún (also spelled Oggun, Ogou or Ogum) is a powerful, fierce warrior who defends his people and fights against injustice. Ogun has the intelligence and creativity to invent tools, weapons, and technology. He is the father of civilization in many ways, for it is by his strength that the path from orun (heaven) to ayé (earth) was cleared so that humanity and theorishas could come to earth. It was his tools and labor that cleared away the wilderness to build cities, homes, and roads. He is the cutting edge of the knife and as such is often misunderstood. The knife can be used to kill someone, or to save someone in surgery – such is Ogun’s nature.

Ogun lives in the wilderness and forested areas of the world. He is often found hunting with his best friends Eleggua and Ochosi. Ogun can be a loyal and loving father who works tirelessly at his forge making new inventions, or he can be a blood thirsty warrior that swings machetes and decapitates his enemies. He can also be a skilled surgeon that removes cancer from the body and saves lives. At our church we honor Ogun for his protective nature, and his ability to spark ingenuity in our minds.

It is interesting to note that Ogun is such a prominent orisha that the various levels of his reception mark our initiatory stages in Santeria. When you receive Ogun with the reception of the Warriors, this marks you as anaborisha – worshipper of the orishas. He begins to clear your spiritual path and helps your progress. When you undergo the ceremony of Kariocha, he goes to the person’s head and marks your elevation into priesthood. When Ogun’s diloggun are consecrated (receiving “Caracol de Ogun”) but not fed four legs, this makes Ogun complete and gives that priest the ability tosacrifice animals with his hands. This is a major step toward that olorisha being able to complete ebó on his own. Finally, when anolorisha receives Pinaldo, Ogun is given a four-legged sacrifice and his diloggun are empowered to speak fully. Ogun speaks to the initiate in itá (life reading), and the olorisha is given the authority to use the knife to sacrifice animals. This marks the olorisha’selevation into full self-reliance. He is now an autonomous individual in Santeria and can sacrifice any animal. His orishas have been reinforced in the ceremony of Pinaldo. Just as Ogun clears the way, he marks the major milestones in our religious evolution inSanteria.

Ogun, along with Eleggua, Ochosi and Osun is one of the orishas received during the reception of The Warriors (Guerreros) ininitiation. Every person will receive Ogun if they are to be a priest in Santeria. Ogun’s shrine is an iron cauldron filled with iron implements, tools, his otá and diloggún (Diloggun are received at a later time – it is not typical for any of the orishas received in theWarriors ”Guerreros” to have diloggun at first).

While Ogun did invent the knife, he does not own it. Obatala is the owner of the knife, but Ogun is the one that made the knife for him. Ogun’s piercing energy is vital to animal sacrifice and it is he who takes the life of the animal, not the olorisha. This is reflected in a phrase we state when performing animal sacrifice, “Ogún shoro shoro, eyebale kawo”. Translated from Lucumí, this phrase reads “Ogun speaks loudly, blood sacrifice – observe what the gods have decreed”. Ogun speaking loudly is the act of violence when anything is killed. It is Ogun that takes the life of the sacrifice.

Symbols, Numbers, Colors and Attributes of Ogun

A typical eleke for Ogun is made of green and black beads

Number: 3 and 7

Sacred Place in Nature: In the wilderness, forests, the train tracks

Colors: Green and black

Tools: Hammer, anvil, machete, hoe, shovel, pick, pike, rake, all tools

Temperament: Hard-working, inventive, brooding, prone to anger

Syncretized Catholic Saint: Saint Peter

Ogun’s Caminos (Avatars or “Roads”)

Ogun was one of the most widely worshipped orishas amongst the Yoruba people and neighboring tribes. Consequently, he has many caminos or “roads”. Each road has a slightly different temperament and is found in a different place in nature. Here is but a sampling of his caminos.

Ogún Onilé - This path of Ogun establishes himself as the king of new lands and is a benevolent chief
Ogún Shibirikí (Chibiriquí) – The assassin who creates his own weapons and is driven by blood lust
Ogún Meji – A dual-natured path of Ogun that is both benevolent and loving to his children but then violent and merciless against his enemies
Ogún Kobu Kobu – The foreman who drives his workers with a whip
Ogún Alagbede – The blacksmith who crafts tools and weapons tirelessly at his forge

Offerings for Ogun

Ogun has a big appetite and will eat almost anything. He enjoys plantains, smoked fish, jutía, pomegranates, grapes, watermelons, cigars, rum, gin, bananas, he-goat, rooster, and pigeons. Below are some recipes for addimús you can prepare for Ogún.

Fried Plantains for Ogún (Tostones)

Ogún loves green plantains and there is no tastier way to prepare them than to fry them up as tostones. Get yourself three green plantains. Cut them into 1.5 inch tall cylinders. Pour about half an inch of corn oil into a skillet and bring it up to medium heat. Once the oil is hot, gently place the plantains into the corn oil and allow them to fry until they are lightly brown on all side. Remove the plantains from the oil with a slotted metal spatula and place them on a piece of brown paper bag. Fold the brown paper bag over the plantain and squash the plantain down into the shape of a coin or disk about half an inch in thickness. Turn up the heat on the oil to high and once the oil has reach the right temperature return the squashed plantains to the oil. This time fry them up until they are golden brown. Once they are done remove them from the oil and allow them to drain on paper towels to remove any excess oil. Salt the tostones to taste. Place the tostones on a plate and put a dab of palm oil on the top of each of the tostones. Place a woven mat (estera) on the ground, place Ogún’s cauldron on the mat, and place the plate of tostones next to him as an offering. Leave the offering in place as determined by divination. When the right time to remove the offering has come, dispose of the offering either in the wilderness or near a train track as determined through divination.

Rum-Soaked Watermelon for Ogún

Here is a great addimú for Ogún and it’s easy for those of you that have trouble cooking. Get a large watermelon with seeds. Cut it open and shop the red flesh into 1.5 inch cubes. Place these in a large bowl. Drizzle a generous amount of rum over the watermelon and give them a good toss so that all of the pieces are covered with rum. Allow the watermelon to sit for about 15 minutes then add a bit more rum and give it another good toss. Pick up the pieces of watermelon with a slotted spoon and place them in a serving dish. To present this to Ogun, place him on a woven grass mat (estera) on the ground and place the bowl of drunk watermelon next to him. It’s a great way to cool and placate Ogún and gain his favor. Remove the addimu when divination indicated to remove it and dispose of the watermelon either in the wilderness or near a train track as dictated through divination.

GETTING RID OF BAD ENERGY!!!

Dont ever give away all your magick and learn how to protect yourself and honor your ancestors. watch who u do spells with, read or give your energy too.

Psychic Attacks and Dark Negative Energies

By Mary Kurus
Copyright Mary Kurus 2001 All Rights Reserved

Psychic attacks are defined as the manipulation of supernatural energies and forces. Psychic attacks occur when dark and negative energetic vibrations are sent from one individual to another individual or place creating disturbances in the energetic and physical bodies of the person or place. This negative energy can be called a spirit, an entity, a thought form or a dark negative energy. Each of these energies can create harmful effects within the person receiving them.

Not everything that's considered difficult in a persons life is the result of a psychic attack, but psychic attacks do happen and they happen more often today than ever before. You will hear some people say that negative energies and psychic attacks don't exist and cannot happen if you don't believe in them or give them energy by paying attention to them. This is not true. Problems can and do happen as a result of negative energies and psychic attacks. Recently mothers have contacted me about their teenagers who are practicing bits of black magic wanting to know how to help their children. There are disadvantages as well as advantages to Harry Potter.

Mother Earth and all of us who live on her are surrounded by many mysterious, supernatural and beautiful energies, including intelligent energies, angels and guides. We are affected by the energies of all the planets including the Sun, the Moon, other planets, asteroids and stars. At the same time we are also exposed to many negative energies, entities, spirits and intelligent energies which can affect us in so many different ways.

Symptoms of Psychic Attacks and Dark Energies

There are many different symptoms that can indicate negative and dark psychic energies, spirits or entities. The following list identifies a few major symptoms. But these symptoms can also indicate other types of health problems and it's important to investigate all possibilities.

• Suddenly acting totally out of character
• Major changes in behavior for no reason
• A loss of memory
• Major changes in clarity of thinking or analytical ability
• Sudden ongoing fatigue for no apparent reason
• A drained feeling
• Icy cold feeling on part or all of your body
• Hearing someone's voice regularly
• Hearing voices
• Recurrent or frequent nightmares
• Strange or recurring accidents
• Feeling someone is watching you
• A discomfort or fear in a specific room or area in your home or office
• A loss of self-confidence
• A sudden loss of energy
• Sudden illnesses that elude diagnosis
• Sudden illnesses that cannot be explained
• Feeling someone touch you or bump into you when nobody is present
• Sensing a presence · Sensing a large pair of eyes watching you or following you
• Sudden or irrational difficulties with finances or relationships
• Imagining monsters, animals or frightening shadows
• Sudden depression without an apparent cause · Seeming ongoing bad luck
• Visions or hallucinations
• Irrational fear, anger or sorrow
• A negative obsessive thought, desire or fetish that won't go away

This is not a complete list but should give you a fairly good idea of areas to look at in the physical, emotional, mental, or spiritual areas. Each person who is on the receiving end of psychic attacks or dark energetic forces will have their own indications and effects. If you are not certain please consult with an experienced energy worker knowledgeable in identifying and clearing energies from different types of psychic attacks and dark energies.

COMPLETE ARTICLE HERE-->http://www.mkprojects.com/fa_PsychicAttacks.htm

THE LEGEND OF MANOEL "BESOURO" HENRIQUE...THE BEETLE

“BESOURO”

~From history to legend, and back again~

To tell about Besouro, the legendary capoeirista, we must go back it to time, back to the end of the 19th century. There we find a time much different from ours. Those were the days of the introduction of a new law in Brazil. A law that prohibited Afro-Brazilian expressions like:  capoeira. Those who were caught practising or playing capoeira would face severe punishment. It was also the time were the slavery had just ended “officially”, and a lot of people of black origin were on the road looking for work.

One of them was João Matos Pereira who lived in Santo Amaro da Purificação (Bahia), nicknamed João Grosso. Who had a relationship with a woman named Maria Auta Pereira or Maria Haifa according to many. She became pregnant and so it was that in 1895 a son, Manoel Henrique Pereira was born. When Manoel Henrique was still a young boy he received his first lessons in capoeira from an African and ex-slave named Tio Alípio. These took place in Trapiche de Baixo, the poorest neighbourhood of Santo Amaro. Since capoeira was forbidden, this training had to be done in secret. As time went by Manoel Henrique grew, in length and capoeira as well. He received the nickname “Besouro”, “Besouro Mangangá” to be exact.

Besouro means beetle in Portuguese. That name was chosen because he became known to be able to escape out of difficult situations. Just like a black beetle, spreading its wings at the top of a branch and taking flight. And just like a beetle he would be always on the move.

According to the tales passed on by generations, Besouro had a great sense of justice.
This sense was often awakened through the great injustice the black people in Santo Amaro were suffering from by the local authorities. The majority of the population were Besouro lived was black. Although slavery was abolished officially in 1888, they had virtually no rights. After the abolition a punishment law was made in 1890 which enabled the police to pursue not only people playing capoeira but also people practising their African religion, candomblé. Next to that a large quantity of black people were not paid with money for their labour, but only with food in combination with a place to stay. It meant that they could not finance themselves and build something on their own for the future. Things would go even worse if some landlords would refuse to pay anything and the black people, having no rights at all, were left with nothing. This last situation also happened to Besouro according to the many tales about him. Only Besouro didn’t silently accept not being paid. He didn’t fear the land lord’s power and threatened him, forcing him to pay him what he owed. If someone was done injustice he would also come to aid.

There are stories about Besouro intervening during mistreatment of the local people by the police. He would face several policemen at once, beat them and disarm them without even being hit. Afterwards he would go with the arms to the police station and throw them in front of the door. There’s another story about Besouro forcing a police officer to drink a large quantity of cachaça (alcoholic beverage). Afterwards he let the drunken man walk through the town towards the police station. This was done to demoralise the often corrupt police force. In this way he dared to do things the black oppressed people wished they could do but didn’t have the courage or means to. He became feared because of his reputation of being unbeatable and at the same time was admired and loved for maintaining justice. Thus he also created many connections that could help him in terms as place to stay or testify in his favour towards the police.

The reason that Besouro was able to oppose the local police so successfully wasn’t only because he was a good fighter and knew the police methods quite well. He was said to have a “corpo fechado” which literally means: closed body. It is a term well known in certain African religions. Through special rites and rituals one would be able to have a “corpo fechado” where no knife or bullet could penetrate. It is said that Besouro was brought up with knowledge of these rituals en had a “corpo fechado” himself. There are stories about police shooting at him, without being able to hit him or Besouro fainting being hit and taking advantage of the situation when the police let their guard down. According to people with knowledge of candomblé, an African religion that was vast spread through Bahia by enslaved Africans, one would have to make certain preparations to create such a body, including implanting fava beans under the skin. In Africa this is used as a preparation for battle, creating an ultimate preventive medicine from harm. The full name “Besouro Mangangá” also relates to this.Mangangá can be translated in African language as medicine that functions to close the body, protecting the carrier from harm. In a way Besouro himself was a medicine to the oppressed minds of the black community in Bahia, by showing them another way was possible and giving them more courage and self respect. The name Besouro Mangangá is used by people of Santo Amaro to describe a beetle who can pierce through very hard pieces of wood and which bite hurts a lot. Perhaps this was demonstrating the way Manoel Henrique Pereira was unstoppable and impact he had on places and people wherever he went.

During his turbulent life Besouro had various jobs
He was a soldier in the army posted in Bahia at a time where the army and the police were separate forces and sometimes had conflicts about decisions. Benefiting from this, Besouro was also a man that never stayed at one place for long. He roamed around the areas working here and there to make a living. He worked for instance on ships that transported sugar cane that was cut in the fields in Santo Amaro, travelling to Salvador, Cachoeira, Maragogipe (all in Bahia) and back again . He also worked on several lands of landlords.

Besouro had a group of friends which often accompanied him and which he met on Sundays and holidays to play capoeira with. It was a group of people that helped him when he was in trouble and that he could trust. You could call it his gang and together they were more successful in succeeding what they wanted. Amongst the people in this group were: Paulo Barroquinha, Canário Pardo, Siri de Mangue and Doze Homens.*
Some could describe Besouro as a Robin Hood of black Bahia in the 20th century. Rebelling with his gang to the regime and disliking injustice. But this comparison is too superficial. This is first of all because he was feared by a big part of the local population. Maybe because it became clear that Besouro could afford to do a lot without anyone being able to catch him. “When people took notice that he was in town, they would close all windows and doors” (According to Dona Dormelinda, a resident of Santo Amaro).

Going against the exploiting local government, had made Besouro an enemy of many, including landlords. According to the tales told through generations an assault was arranged to kill him. One of his enemies was the son of an influential landlord, named Doutor Zeca who called for Besouro and asked him to deliver a message to an acquaintance of his in Maracangalha. In this letter there was a request to kill the one delivering the message: Besouro. It was said that Besouro Mangangá was illiterate and therefore he himself carried his own death sentence unknowingly. Besouro still had a “corpo fechado” that couldn’t be harmed normally, but in the African religion candomblé there are spells and counter spells.

Besouro was forbidden to do a few things in able to keep his “corpo fechado”: not passing under barbed wire, not sleeping with a woman the night before a fight and not loosing his patuá (protection amulet). In order to penetrate and break the sorcery of candomblé, called mandinga, a knife made of: ticum (tucum) was prepared. It’s a dark type of wood also called Mané Velho, known to be very strong. There was no mandinga to protect Besouro against this attack. When Besouro delivered the letter, he was asked to wait for the night so that tomorrow he could get an answer. He would be compensated for his waiting and so Besouro stayed. They hired a woman to have sex with him who after that stole his patuá and left. In the night the order was spread to bring many men in order to slay Besouro. The next day when Besouro awoke, forty men were gathered waiting for him. It is said that a man called Eusébio Quibaca sneaked up on Besouro while he was fighting and stabbed him with a knife of ticum in de abdomen, breaking the protection of Besouro.

This was said to take place in 1924. A time before the names of Mestres Pastinha and Mestre Bimba were well known in Bahia. Only… there was no evidence of this story. In fact there was no evidence that the man nicknamed Besouro Mangangá ever existed. And while the stories about his legendary actions grew like claiming that he could turn himself into a black beetle to escape, others were beginning to look sceptically towards the name Besouro. Wasn’t it all just a story made up a long time ago based on various occasions of less heroic proportions, gathered and assigned to one person? Didn’t the older capoeiristas wish there was someone like this, a hero they wanted to be? And then… a discovery was made by Antônio Liberac Cardoso Simões Pires, who did an in-depth research about Besouro Mangangá. He actually found the name Manoel Henrique Pereira in juristic documents of Bahia that said he was known as Besouro and charged with assault. Thus the history which many thought to be a mere legend became official history. Not all the stories written about him and the exact way he died, but at least there was some evidence now that could function as a support to the stories. Like another document that told about a Manuel Henrique, dying on the eighth of July in 1924 because of a pierced abdomen in Maracangalha, found by Contra-Mestre Lampião.

Over time, many people told stories about Besouro. One who kept these stories alive was Mestre Cobrinha Verde, said to be his cousin and to have learned capoeira from a number of mestres, including Besouro who also gave him his apelido. He was one of the people spreading parts of the heritage of this legendary capoeirista.
Besouro became over time, an icon in capoeira, resembling the power of capoeira against oppression and injustice.

The influence of Besouro in capoeira these days can be felt through the lineages of mestres that decent from him ** and through songs mentioning the name Besouro. To give a few lines within these songs and where they can be found:

1. “Era Besouro, era Besouro, era forte com um touro”LP Mestre Ezequiel
2. “ô Besouro Preto, ô Besouro Preto malvado” LP Eu Bahia
3. “Eu vou partir porque mataram o meu Besouro” CD Mestre Pastinha
4. “Quando eu morrer disse Besouro”  CD Cordão de Ouro Volume I
5. “E todo mundo ouviu falar, de Besouro Mangangá” CD Mestre Paulo dos Anjos
6. “Zum, zum, zum, Besouro Mangangá“ CD M. Toni e M. Nestor Capoeira
7. “Do Besouro preto, eu sempre ouvi falar” CD Mestre Di Mola Volume III
8. “Faca de tucum matou Besouro Mangangá” CD Abadá Volume II