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Tarot Por Kema presencial #montevideo EMPÁTICA | PERSPECTIVA LAICA y hum...

What is a Tarot reading?

Well, let’s start with what it is not: a Tarot reading won't tell you how long you'll live or which numbers to play in the lottery; it won’t dictate where you should live, who to be with, what to do, or when to do it. No, a Tarot session will not predict your future. So, what will it do? A reading given by a reputable diviner acts like a mirror: it allows you to see yourself through the eyes of an outsider.

For example, I don’t know your friends or where you went to school; unlike your friends and family, I don’t have preconceived notions of who you are. I don’t see all the “mistakes” others might remind you of. Tarot interpreters explain that life is a journey, and a reading serves as a roadmap. We’ll tell you where we think you’re coming from, what might have happened, where you are, and where you’re headed. We always remind you that YOU are in the driver’s seat and that we are all, constantly, at crossroads. We won’t predict your future, but we will give you a fairly reliable map.

How should I choose my Tarot reader?

As with everything in life, it’s about affinity and, if possible, good reputation. Affinity is easily discovered through information, getting to know the way our reader thinks. This doesn’t mean other Tarot readers are unsuitable; it’s just that we feel more comfortable with some people than others. This is what predictive readings are all about.

Tarot by Kema

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What are aphrodisiacs and how can they be classified ( according to me)

The Power of Aphrodisiacs: Culture and Valentine's Day Insights

In recent weeks, you could already feel that love was in the air, but leave it to the grinches to apply their relentless logic to shed light on the dark secret that neither you nor I would know without their keen analysis: capitalism turns love into a commercial day.

Another argument I heard was that some people suffer because they don't have a partner—similar to the thousands of children of irresponsible parents who suffer on Father's Day—but single people should not be underestimated. It's wrong to think that, because of their condition or decision, they don't understand the instincts and desires of the human heart or that they don't experience sexuality.

The real problem is that we lack social rituals. In ancient pagan times, there were the Lupercalia, dedicated to sacred mating in the religious calendar of Rome. Serious hypotheses suggest that these rituals derived from an archaic cult to Faunus Lupercus or a fertility goddess. A curious practice was the whippings—we're not sure if they were meant to stimulate sexual desire or to induce a trance (there is an ancient custom of hitting trees to stimulate fruiting). Emperor Claudius II had the bright idea to kill two Valentines on the mentioned date, and the church had no choice but to commemorate February 14.

In the Middle Ages, it was Geoffrey Chaucer who wrote the poem "The Parliament of Birds" associating the whole matter with courtly love and inspiring the sappy and mocking songs of the troubadours. Centuries later, chocolate drove Europeans wild with its reputation as an aphrodisiac, and the English industrial revolution rounded out the mass production of chocolates presented in lace-trimmed boxes, rose petals, postcards, and passionate letters that disgust Brad so much.

Deep within the collective soul, the sexual symbolism of Venus-Netzach still lies dormant beneath the skin. The fleshiness and color of juicy strawberries dipped in Aguila Chocolate— my favourite, the pink package—is a cheaper option than the Victorian ruses.

As my mischievous contribution to Valentine's Day, let's talk about what aphrodisiacs are.

When it comes to semantics, we'll define an aphrodisiac as something that serves to awaken and increase sexual desire, it's as simple as that. We'll exclude words like "performance" and "efficiency" from the equation, and we'll also keep in mind that in these matters, genitality has nothing to do with it.

To make the topic manageable, we'll classify aphrodisiacs into three types (excluding medications as they are beyond our scope and I'm not a doctor):

By cultural tradition: This can range from bull horn powder to fetishes, like the attraction to bare feet.

By association: These are foods, objects, or preparations that, because of their shape or texture, suggest sexual organs. It can also include colors, like deep red.

Indirect stimulants: This category includes disinhibiting substances, magical and botanical preparations, perfumes, foods… and a long list of etceteras.

Consider that the use of aphrodisiacs also encompasses autoeroticism, sensory exploration of new things, communication, and play... With all this, I hope to make my small contribution to generate interest in the topic, as I am convinced that a free sexuality makes for happy societies.

Much of the available material on aphrodisiacs comes from the Arab world, and a good part of this material originates from Córdoba and Granada in present-day Spain.

Tarot por Kema

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Unveiling Pamela Colman Smith: The Artistic Genius Behind the World’s Most Famous Tarot Deck

The Supportive Collaboration in Advancing Female Artistic Work by The Iconic Pamela Colman-Smith and the Renowned Portraitist Alice Boughton

Although it is true that her biography is less dazzling than that of many other artists of her time, Pamela Colman-Smith, under the guidance and collaboration of Waite, created the most popular Tarot deck in the world—the Rider-Waite Tarot. This deck has influenced the majority of the card games we know today, yet unfairly conceals the name of the artist in favor of the publisher, William Rider & Son of London.

The video features a photo by Alice Boughton, which is part of The Literary Digest of New York, a weekly magazine that ceased publication in 1938; by following this link —is the audio that provides context for the artwork within the artistic movement and highlights the relative importance of "The Wave" in comparison to the rest of Colman-Smith's work.

It is also true that this Tarot deck does not have the correct attributions in the sense of the Golden Dawn—Waite kept his word not to reveal them—yet it has still taken on a life of its own. Never before had a deck been published with an accompanying book explaining how to use it, and it was this detail that contributed to its fame among the uninitiated.

This photo of Pamela was taken in 1908 by Alice Boughton, a renowned American photographer dedicated to recognizing photography as an art form in the early 20th century. I am unsure whether Pamela and Alice met at the Pratt Institute or if the contact was through the correspondence that the photographer maintained with W.B. Yeats—Alice was a great portraitist, especially of celebrities—but it is certain that she was a feminist of her time committed to showcasing the creations and talents of women, whose art was considered "second-rate." This commitment was shared by the composer, brilliant violinist, and magician Leila Waddell and the poet and essayist Maud Gonne and many other women of the time, and continues to be shared by many today.

Keen observers with an interest in the historical and artistic dimensions of Tarot decks might recognize the signature of this work, and perhaps its style too. It is a watercolor titled "The Wave," which is part of the permanent collection of modernist artists at the Whitney Museum in New York. The artist behind it is Pamela Colman-Smith. As we well know, her most renowned and widely used creation is the world's most famous Tarot deck.

Here is also a beautiful poem by Pamela titled 'Alone,' accompanied by a stunning illustration:

Photo Credits: Smith, Pamela Colman. “Alone,” illustrated by Pamela Colman Smith. The Green Sheaf, No. 4, 1903, p. 9. Green Sheaf Digital Edition, edited by Lorraine Janzen Kooistra, Yellow Nineties 2.0, Toronto Metropolitan University Centre for Digital Humanities, 2022. https://1890s.ca/GSV4-smith-alone/

ALONE.

Alone and in the midst of men,

Alone ’mid hills and valleys fair;

Alone upon a ship at sea;

Alone—alone, and everywhere.

O many folk I see and know,

So kind they are I scarce can tell,

But now alone on land and sea,

In spite of all I’m left to dwell.

In cities large—in country lane,

Around the world—’tis all the same;

Across the sea from shore to shore,

Alone—alone, for evermore.

                                                                        P.C.S.

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Talleres y Cursos 2025 de Tarot Por Kema en Montevideo

Agenda Abierta Para Todos los sábados de Febrero en Tarot Por Kema en Montevideo

Agenda Febrero

In-person tarot readings by Kema Croi: intuition and tarot expertise to explore questions about career, relationships and life purpose.

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The Hidden Perils of Light Pollution: Unseen Impact on Wildlife, Health, and Climate

The Often Overlooked Consequences of Light Pollution— A Man-Made Phenomenon Disrupting Our ( Only ) Natural World and Its Beauty

Light pollution is the alteration of outdoor light levels caused by human activity, as compared to naturally occurring levels. Most of us are aware of air, water, and land pollution, but light can also be a pollutant: the increased nocturnal brightness of urban areas, lighting where it’s not needed—such as beaches, forests, etc.

Light pollution interferes with wildlife, impacts human health by disrupting circadian rhythms, wastes energy, contributes to climate change, and obscures our view of the wonderful spectacle of the universe. Light pollution is a contaminating side effect of our capitalist societies, and its manifestations range from excessive illumination of buildings to highlight their symbols and grandeur, to enormous advertising billboards, fireworks, etc. Following responsible lighting practices, passing laws that protect dark skies, and advancing research are ways to mitigate light pollution, and we can agree on this even if we think differently politically.

The infamous Punta Ballena towers project will not be built. This is a clear model of what civil initiatives, environmental activism, and effective dissemination can achieve (the Maldonado wetlands are still a concern, and the racetrack that the mayor wants to build over the Maldonado stream worsens everything). You’ve probably also noticed the proliferation of high-impact lights from private residences illuminating the entire coastal strip.

Following @redprocielosuy IG is something we can all do to show interest, stay informed, and share activities. Sharing their content is a step further, because little grains make the hen fat. This is easy to do and can make a big difference. Follow the Dark Sky initiatives in your country. Thank you.

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What Sexual Magick Truly Is, How It Really Works, and Who Can Actually Practice It

A Generator of Magical Energy: The Most Misunderstood and Stigmatized Magick Technique in the West.

If there's a tricky terrain to venture into, it's that of the Sexual Magick. But here we go. In this entry, I won't point out the nonsense that is said about this topic because there are too many. While it's true that there are some interesting things that benefit many people even a handful that seem to be moving towards an intriguing path of evolution, with strong female leadership—we'll leave discussing those for another time, as the subject would become unmanageable.

An excellent study of the Sacred Letter by Nahmanides, by Dr. Seymour Cohen (Amazon photo; Magical properties of women's fluids beginning with the New Moon (first day of menstruation)

Defining Concepts: Western Sexual Magick

My stance on Magick in general is that it is a practice that evolves, a dynamic discipline that changes with the times and the needs of the people.

Traditional sources are there to inspire us, to make us participants and transmitters of our culture, and so that we don't start from scratch; we take the lifelong work of brilliant and dedicated people and carry it, renewed, into the nebulous future. Thus, I respect and share many views with traditional literature, but there are also discrepancies. In this sense, I believe the main disagreement is about the sacred nature of sex, because this fundamental starting point seems to continue methods of social control that I do not like, giving the impression that sex – sexual intercours– is always confined to the sinful/holy dialectic, to anything other than a natural activity. This, I cannot accept as a woman, nor as a pagan, nor from the most basic observation of the world.

So, nothing, not even traditional sources, is written in stone. That some traditional sources treat sex as a sacrament has more to do with the implicit doctrine in behavior regulations—sacralizing sex as a form of control—than with pointing out that sex is something very special. If it is said that sex is sacred in that context, meaning it is something magically special, it is a concept I accept, even with all its inherent duality.

In this new mixed-up century where the Virgin Mary shares an altar with Plutonian elves and chakra drawings, it's worth clarifying that when talking about tantric systems from India and Tibet in Magick, it's because comparative studies by people who have deeply studied them have shown similarities or correspondences between Eastern and Western magical systems. They are not the same; the methods of Eastern mystics are applicable and useful—though never entirely equivalent or translatable—under certain conditions to the Magick systems of the West.

Where is the magical tradition of the West found? Sexual Magick is a basic part of Kabbalah. "The Supreme Wisdom (of the Kabbalah) is the Mystery of sex” said A.E. Waite - yes, the one from Tarot- in his book Sacred Kabbalah: The Secret Doctrine in Israel A study on the Zohar and is connections and in other important works.¹

What is Sexual Magick?

Apart from its erotic connotations, the pomegranate often symbolizes the multiplicity of creation within a unified whole, due to its many seeds. A Garden of Pomegranates by Israel Regardie is an indispensable work for scholars of Western occultism.

Here, we are talking about Magick, so it should also be clear that we are not talking about sexual intercourse themselves, but about sexual deliberate activities to achieve a goal. Thus, sexual relations are not an end: Sexual Magick is a magical technique.

The most important allegorical scheme in Kabbalah is the Tree of Life or The Tree of Sephirot; this scheme presents three columns: the Left Pillar, feminine; the Right Pillar, masculine; and a central Pillar or Middle Pillar that manifests the balance between these complementary opposites. That the Tree of Life presents polar faces already shows that sex is inherent for the fundamental concepts of Kabbalah .

There is a 16th-century book called The Holy Letter that exposes sex in all its aspects, including magical ones. The Holy Letter is one of the basic texts of Sexual Magick of the West; it says: “ And the pure sex act is the mystery of knowledge. Such is the mystery of man and woman in the esoteric tradition. If so, it follows that proper sexual union can be a means of spiritual elevation when it is properly practiced, and the mystery greater than this is the secret of the heavenly bodies when they unite in the manner of man and woman"

And this “(…) thus the thoughts during sex, so will be the form of the seed." A quick interpretation would lead us to conclude that this phrase asserts that if we conceived a child, that child would be according to the thoughts we had during sex. Yes, but…. are we agreed that only a minimum of sexual intercourse result in a physical child, right? Well then, everyone, here is the great revelation, this is the great secret that I, here and now, because I am very good, will reveal to you from my Tumblr dash: what we are thinking at the moment of sex will end up coming true. As I said, it's Magick.

Now that we all agree that having sex exceptionally produce a physical child, let's reflect on the statement "what we are thinking at the moment of sex will end up coming true." Yes, but... we can all agree that concentrating on a magical goal or anything else is not easy in those wild moments. And that's perfectly fine.

Remember that sex, in this context, is not about pleasure, it is a technique that seeks to fulfill a magical objective. Being a technique, it has a set of procedures and training to acquire skills such as, for example, resources to awaken, concentrate, and maintain psychosexual energy and bring it to a maximum of sexual energy. This, which may seem very easy to some, is very difficult to achieve in our Western culture because the paradigm of sexual behavior is very different from that of the East, and one of the consequences is that having an orgasm is the only objective sought in each and every one of sexual encounters.

And to see how far our culture goes with this, let's be fair and think if in this part of the globe we don't have difficulties in deferring even minimally immediate gratifications. We want everything right now, even the orgasm. Another facet of this immediacy that we Westerners have brings with it the problem of the lack of depth with which we deal with things that take time, such as affective relationships, developing character qualities, or acquiring certain knowledge and skills.

(Here is the first test for you: towards the end, I will round off the idea, but keep reading what comes next.)

Who Can Practice Sexual Magick?

The tricky part I mentioned at the beginning has to do with the fact that few people are prepared to assume the inner freedom to practice Sexual Magick, because it may require a reversal of moral considerations stemming from, in our societies, the imposed Christian morality, whether we realize it or not.

This in no way means that we should renounce our own values because, in fact, the sign of Magick is freedom, and there can be little freedom in condescending to do things we don't like or for which we are not prepared. Exploring this particular terrain and all those involving sexual intimacy requires a strong personality to minimize the risks of succumbing to manipulation and control. As I said: let's be honest, Sexual Magick is not—and does not have to be—for everyone. I wanted to present it because it exists, and because it is a very important part of Western Occultism, but this is not a very suitable place to convey its techniques. Among so much nonsense, misinformation, and frivolity, I am content to give another perspective on what Sexual Magick is, especially because I have seen many young women who, in their legitimate search for identity and spirituality, having no other voice to guide them, fall into unscrupulous and manipulative places—and with people. Each person will decide which voices they prefer to hear.

One of the first questions people ask is whether Sexual Magick, due to the feminine-masculine polarity on which it is based, is practicable by homosexual people. The answer is yes! almost all techniques can be performed by homosexual people, both female and male. In fact, this technique can be practiced by all people regardless of any choice and condition: all people, but not all techniques.

I will make it clear why "almost all techniques." When we talk about freedom and morality conditioned by the hegemony of Christian doctrine, I pointed out that Sexual Magick does not have pleasure as its objective. Well, I say that almost all techniques can be practiced because some might involve an intimate relationship with people of a different sex, as it is not about seeking pleasure or a physical expression of love. Clearly, using these techniques is the decision of the people involved and no one else; fortunately, there are many other ways to practice, but the reason some cannot practice them is because male and female fluids are important for some traditional rituals. Also, as I said at the beginning, I believe that Magick should serve the people of today, and it has nothing to do with paying homage to outdated books: the important thing is to know what is being done and why—that's what tradition is for—and then use history to create solutions to the problems of our societies.

And since we are here: yes, some techniques involve sex intercourse in a ritual group consented to by people who are working towards a common goal. As you might imagine, these are people who usually work together, stable groups that are not using Magick as an excuse to have sex, unfortunately. It is very difficult for most people to separate sexual intercourse from making love and the ones we have for desire, so there aren't many of these groups. I clarify this because the few times I have written something even remotely close to Sexual Magick, a certain number of men automatically show up presenting their credentials to "share what they know."

A bit because I'm mean and a bit because it's the most basic of the basics, I recommend these clowns³ techniques that involve masturbation. Clearly, masturbation is the most accessible way to start practicing Sexual Magick also for honest people. Of course, it is possible to practice as a couple, but you must ensure that your partners know what you intend to do, agree to it, and want to do it. It is neither ethically nor magically acceptable for our partner – whether stable or circumstantial – to remain ignorant of our purposes.

It is clear that the person we are with will detect that something strange is happening but, moreover, not involving them is terrible for ethical and behavioral reasons: What kind of magician has to hide like a puppy? What kind of magician lacks the poise to defend what they are and what they want? On the other hand, the energetic contribution of the partner will make much more powerful magic.⁴

So, What Is the Method of Sexual Magick?

And finally, you made it this far, oh, patient westerner, oh you, rara avis! So here is how the whole thing works:

We agreed that it is difficult to think about a magical goal during sex, right? If we think about anything else, we lose the sexual arousal, which is the phase where we accumulate the magical energy that we will pour into the orgasm. Since a potent orgasm is potent magic, it requires a relatively long period of stimulation, certainly much more than the average foreplay time – and it is also necessary to retain the orgasm – in fact, the ejaculation- as much as possible.⁵

But controlled behavior during sex is not healthy. We should not be worrying about how our behind looks or how well/badly we are doing, nor anything else. We should let ourselves be carried away by the most instinctive part of our being; in other words, we should not think.

All right, Kema, but you said that what we think at the orgasm will end up coming true and now you say we shouldn't think. Doesn't this "not thinking" sound familiar? The solution to this apparent contradiction is that the moment of the orgasm is very much like meditation.⁶ And that is where all these techniques we were talking about come in, such as tantra yoga – actually, lajayoga – but also techniques from Western traditions like Alchemy.⁷

Now, it is true: this experience without thoughts is not entirely so because the crazy chatter never stops: what we don't have are conscious thoughts. Since when we have sexual intercourse we are in instinctive mode, the subconscious will prevail, and the subconscious communicates through symbols.⁸ The subconscious is the key to all Magick, our access to the Astral Plane – the Yetziratic World in Kabbalah – where all Magick occurs: Everything we create "there" will manifest "here." Read it again: everything we create in the Astral Plane will have its counterpart in the physical world. Like all good and beautiful things, it is that simple and elegant.

In conclusion: Sexual Magick is about an altered state of consciousness because we have a rare access to the content of our deepest psyche. The language of the subconscious is the symbol, and that is also the solution to keeping the magical goal present during sex. That's what it consists of Sexual Magick. The day I publish a book, it will be called "Magick for All or None" and this is one of the items in the lecture on Western occultism next month in Montevideo ( ( can also guide you a bit on the place of Alchemy in the Western occult tradition)

1. Cited A. E: Waite, it should be clear that the Kabbalah I refer to is the universalized one that stems from the Golden Dawn and similar orders. 2. This link leads to an entry where I partially explain how to tell if we are on reliable mystical/occult paths (and virtually any other path) 3. These clowns are the ones who, when they can't find a place in already-formed groups – or when it is very difficult to challenge the established leader – form their own groups of "kundalini magic" or "alchemy of being" (despicable being, I should say). Women: in the Western tradition, women are considered the initiators 4. It is also very fun to plan a ritual of Sexual Magick with the usual partner, and it adds many points in fun, training, and companionship when you have non-ritual sex 5. I say "male", but it is extendable to all people with penis; for Kabbalah, all humans are feminine in relation to higher spiritual entities 6. I am not talking about contemplative meditations, which are great but are more about visualizations and relaxation techniques. In a way, contemplative meditations are just the first step towards deep meditation 7. In this link, I recommend a very good book on modern Alchemy 8. If you are interested, some hosting events and activities are open to the entire community and the world.

Kema Croi

Maieutikós, Tarot por Kema Montevideo

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Kema Croi

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The Idiosyncrasies of Some Pagan ( and magical) Traditions through Humor: What humor – and self-criticism – can teach us about ourselves, our beliefs, and the world

WHY DID THE CHICKEN CROSS THE ROAD?

Magician: I'm going to summon a demon… Yeahhhh, go kill my rival! Spirit: I am not a demon, I'm a daemon. Magician: What? Spirit: Like the spirit that spoke to Socrates. I'm not evil, I'm more like a spirit that gives advice. Magician: Ok Spirit: You need to get a girlfriend.

✳️ Alexandrian/Gardnerian Wicca:

Revealing why the chicken crosses the road would break my sacred oath, but I am allowed to say that "the crossing of the chicken" is an ancient rite that predates 1951, and I learned it from a lineage purer than that of New Forest. As our dear Gerald says: all you need to do is take a chicken to make an egg.

✳️ Ásatrú:

First, we do not believe in a single "chicken" or in a single hen or rooster: we believe in a multiplicity of chickens. Secondly, "crossing the path" is a metaphor for crossing the three levels or worlds: the chicken simply moved from one level to another. Long live the chickens, in joy and courage!

✳️ Traditional British Witchcraft:

The word "chicken" comes from the old English word "gechekken" and applies only to certain birds from East Anglia and their progeny. As for the rest, I suppose Professor Ronald Hutton would agree with me that the chicken is doing something that vaguely reminds us of "crossing the chicken's path" rather than the street, since traditional paths should not be confused with the streets that modern chickens cross….

✳️ Celtic-Irish Traditions:

In Feedbeygohn County, the "Chicken Dance" is still practiced during Midsummer as a modification of the old pagan rite of "chicken fertility" from our ancestors. Today, modern pagans are reviving the practice of dedicating roasted chicken to Bridgit and the green rooster.

✳️ Ceremonial Magic(k):

"Crossing the road" is a phrase that encapsulates many magical operations devised and measured by the chicken to produce the energy needed to fulfill the purpose of crossing the street, which is just another term for building the astral chicken coop. The astrological correspondences had to be correct, the moon had to be full if the chicken intended to reach the other side of the street, or in a waning cycle if it wanted to "fly" – there is a special sigil for this – and the chicken had to prepare with the appropriate fasting and invocations. Note: certain operations, like invoking an egg within its own inner chicken, can produce abnormal eggs.

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Ancient Amulets and Talismans: The Magical Legacy of Protective and Prosperous Symbols

Exploring the Historical Significance and Modern Interpretations of Greek, Greco-Roman, and Celtic Amulets and Talismans in People Magical Practices and Cultural Beliefs

In recent times, amulets have once again become consumer items. I say "once again" because the sale of amulets spans thousands of years. However, unlike in previous centuries, they have lost their sacred character. Since people sometimes ask me for a "prosperity amulet"—having seen them for sale elsewhere—I believe it's an excellent opportunity to discuss the topic.

Left: Photo of Dr. John Dee's Black Obsidian Scrying Mirror on Display at the British Museum; Right: On the left, a marble herma with the head of Hermes and an erect phallus on the front of the pillar; above, a Roman tintinnabulum with a hybrid shape of an erect phallus and lion; below, a wappenmünzen with Medusa's effigy; to the right, a lar or Roman representation of the family spirit protector of the home holding a cornucopia.

Surprisingly, I agree with the definition of amulets, except for the "supernatural effects" attributed to them. We attribute certain powers or qualities to the natural world, and all objects from the natural world share the same symbolism, being associated with the culture we belong to and our personal and family beliefs.

In magical arts, there are two distinct types of these magical objects: amulets and talismans. To simplify, amulets are designed to ward off negativity, while talismans attract all kinds of fortunes. They are two sides of the same coin but are not the same. Ancient amulets require a broader explanation—I'll touch on that towards the end—but for practical purposes, the operative definition in the context of current magic is that amulets repel and talismans attract.

To acquire its power, this magical object requires four complementary actions:

Apotropaic: This is the most popular type and does not require formal magical knowledge. For example, a stone naturally holed by erosion. The powers considered are part of the culture, like believing in the protection of a St. Christopher medallion, which can have apotropaic qualities either inherently (animism) or by being "blessed" by a priest.

Liturgical: This involves sanctifying the object through religious rites, invoking the power of entities, gods, or spirits. An example is the aforementioned blessing of the St. Christopher medallion, where the priest acts as an intermediary and channel for the saint's power.

Energetic: Known as "charging" or "energizing," this action seeks to multiply the amulet's power. This does not necessarily involve a religious ritual. For example, leaving a stone exposed overnight to moonlight to "charge" it.

Sympathetic: This transfers the symbolic to reality through signs, words, the addition of objects, or spells. For example, engraving a talisman with the image of a desired book to attract that book, representing the desired object and making it appear in the material world.

Some details: If you buy an amulet because someone told you it's protective, you're trusting the seller's word, not the amulet's properties. If you value the seller's word—as some do with a priest—then you indeed have a powerful object. You can also buy a personalized amulet and "charge" it yourself, but you'd be purchasing the container of power, not the amulet itself. If you learned as a child that a horseshoe above the door brings good luck, then go ahead, because your subconscious likely considers that horseshoe very protective.

For millennia, writing was considered a magical art. The privileged classes guarded it zealously, believing that certain symbols possessed inherent magical powers. This tradition persists even in modern movies, where we see Count Dracula writhing in pain at the sight of a cross. This is the animistic theory of talismans’ operation, prevalent in popular and pagan witchcraft, both ancient and modern.

Today, many magicians reject this theory in favor of the energetic theory of talismans’ operation. They consider the most important thing is to charge the talisman or amulet, that is, to introduce magical energy into the chosen object to make it powerful. The time spent carefully drawing specific symbols on the object is an effective way to create and transmit energy. Adding this energy to the one generated and directed by the magician during the charging ritual explains why this magical technique is so powerful. However, no method—be it Witchcraft or Ritual Magick—is superior to another.

Stones for Making Amulets and Talismans

In historical families of the Celtic areas of the British Isles, the tradition of attributing powers to certain stones has a long history. The most famous of this legacy is the Lee Penny, belonging to the ancient Scottish family of Lockhart. This red stone, set in a silver coin, was believed to have powers to heal cattle: the magical technique involved immersing the stone in water and giving this water to the sick cattle. Sometimes, the distinguished family lent or rented the stone to others with cattle, representing a shared belief and magical practice by a community.

Astrological guardianship is crucial to determining the virtues of stones. Most modern lists of zodiac stones or "sign stones" are purely marketing; though beautiful, wearing the wrong stone has no significant magical effect unless you believe in it wholeheartedly (not the seller). However, some lists of stones and their astrological correspondences have ancient consolidation, like the one mentioned in the Bible about the High Priest of Israel's breastplate (Exodus 28:15-21). Historian Flavius Josephus says the stones on the breastplate symbolize the twelve months and the twelve zodiac signs, with the two large stones representing the Moon and the Sun. The current custom of wearing sign stones originated in the 16th century in Poland, among the Jewish jeweler guild interested in the breastplate's mysticism. Nonetheless, the astrological and planetary correspondences do not match the instructions for the stones we can buy today in the Jewish Quarter or any fair ( here you can read the History, magical uses, and spiritual meanings of precious and semi-precious stones).

Due to its color, one of the most magically charged stones is obsidian—less so, onyx—as it is believed to have trapped the very night. The magical mirror of Elizabethan astrologer Dr. John Dee, to whom we owe powerful Enochian magic, was made of polished obsidian.

If you're looking for a universal talisman or amulet but have a limited budget and do not trust the seller's knowledge, the mineral with which we can all symbolically associate attraction and repulsion is the old and beloved magnet. Magically, it is associated with attraction, but it can be used both to attract and repel, especially if combined with the symbolism of the metal it attracts, iron, representing Mars and Aries.

With the right moon, the right day, a spell written by you, and a good magnet, you will have a much more effective talisman than any piece bought in Villa Biarritz market.

Greek and Greco-Roman Amulets and Talismans

In ancient Greece, the most commonly used apotropaic symbols were the eye, the gorgoneion, and the genitals. These symbols were used in various ways. For example, some Greek kylikes were decorated with two large eyes so that when brought to the lips to drink, the face was completely covered by the cup: the person facing the drinker only saw, as if it were a mask, two intimidating fixed eyes. The eyes served as protection against critics and the evil eye, and also allowed the drinker to cast a glance at the guests, giving them the unsettling sensation of being constantly watched. The function of decorated kylikes was to give the illusion of control over one’s destiny and the destiny of others. To protect against enemy attacks and deceive death, the eye was also present in contexts like the Pyrrhic dance and in war weapons, generally represented on shields.

Apart from the eyes, the gorgoneion (or gorgonian) was also depicted on the shields of Athenian soldiers, as Perseus was a favorite of the goddess Athena. The gorgoneion is nothing more than the head of Medusa, the gorgon well-known for her ability to petrify anyone who dared to look into her eyes. Other attributes include the snakes for hair and the boar's tusks for teeth. A more recent interpretation of the myth shows empathy for Medusa because her head was severed by Perseus. However, unlike, for example, Ariadne, Medusa is not a mythical woman but a terrible monster, the embodiment of Death before whom we are all defenseless. (If you want to know my stance on the reinterpretation of myths, you can read the entry about Lilith)

Finally, the erect phallus was present in many iconographic contexts. Depending on the scenes, phallic representations could be simple erotic decorations, symbols of apotropaic objects, or serve to attract fertility and fecundity, similar to the cornucopia or horn of plenty. For instance, some scenes with an erect phallus were placed at crossroads and property boundaries; along with the phallus, a rudimentary bust was generally sculpted in stone. This stone was called herma, originally representing the god Hermes, protector of travelers and merchants, psychopomp and lord of the roads. Sometimes, this hermetic pillar was depicted in skyphos along with the caduceus, also an attribute of Hermes. Other examples include kantharoi with representations of satyrs with an erect phallus, illuminating maenads who carry the thyrsus in the retinue of Dionysus.

In Roman times, the preferred object to ward off evil influences was a kind of rattle usually placed on the doors and thresholds of houses. One of the most beautiful examples was found in Pompeii and features five phalli arranged like horns. Astragali and protective hand figures were also popular, as were the gorgoneion and cornucopias—whose origin lies in the goat Amalthea who nursed Zeus—as an attribute of the goddess Fortuna. Mercury's tintinnabula, which had the apotropaic function granted by the phallic rays emanating from the god's head, were also fashionable. This type of tintinnabulum is fascinating because it simultaneously served to protect and attract luck and fortune with the bag of coins Mercury held in his hand.

Tarot by Kema

Montevideo

[kema-croi]

8° Taller de Magia(k) Kabbalística en Montevideo 

8th Workshop on Kabbalistic Magick

A partir de las principales corrientes ocultistas de finales del s.XIX hasta nuestros días, veremos sistemas de la Kabbalah universalizada de la Golden Dawn, hermetistas, crowleyanos y otros que los ayudarán a comprender y evaluar el contenido de cualquier tratado de Magia(k) que llegue a sus manos, orientándose en las prácticas ocultistas occidentales más importantes. Esta es una breve recorrida por esas corrientes de pensamiento.

Qué decimos cuando decimos Ocultismo occidental

La palabra “magia” puede evocar un montón de  imágenes  diferentes. Para algunas personas, magia es un espectáculo, un sub-género de las artes escénicas; para otras, es la trama fantástica de libros y películas, la estética y los elementos ficcionales de un producto de entretenimiento. Luego, están quienes ven la magia como práctica siniestra en lo que el imaginario popular entiende como magia negra; ésta es la acepción en la que alguna gente cree que que la magia es hacer cosas diabólicas al aparo de la noche, que es extensión simbólica de la oscuridad y “ las tinieblas”. El Ocultismo  siempre ha  tenido  mala reputación; a  lo  largo  de  los  siglos,  las  prácticas  ocultistas  han  sido  vistas con miedo y sospecha, e incluso con odio.

Durante  el  Renacimiento, estudiar filosofía hermética estaba bastante bien visto, pero a menos  que estuvieras bajo el patrocinio y protección de un noble – y a veces tampoco eso era garantía- practicar  magia  podía  llevarte al arresto arbitrario, la tortura y la ejecución. John Dee, por ejemplo, un astrólogo de la Inglaterra del s. XVI, fue arrestado y acusado de brujería sólo  por  hacer algunos augures para la futura Isabel I, por entonces aún princesa. Según parece, sus anteriores mecenas estaban  aliados  con Lady Jane   Grey, enemiga de la Reina  María. Por  suerte, Dee fue liberado tras unos meses de encarcelamiento relativamente soportable.

Entre las acusaciones más comunes que se hacían contra los estudiosos del Ocultismo – y, lamentablemente, aún se hacen- están:

Invocar espíritus es algo satánico; como los ocultistas invocan espíritus, entonces son satanistas ( lo que la gente prejuiciosa cree que es el Satanismo)

Naturalmente, los espíritus son demonios.

La práctica de la Alquimia es especialmente malvada y todos los alquimistas hicieron un pacto con el diablo.

Los magos son todos malvados por defecto y se levantan cada día pensando en cómo causar sufrimiento.

Los magos practican ritos abominables.

A pesar de los riesgos, alguna gente insistió en el estudio de lo oculto, un hecho que podría decirnos algo sobre el premio; los alquimistas Nicolás  Flamel y Raimundo Lulio afirmaron haber  descubierto la famosa Piedra  Filosofal, la que describían como un  don  de  Dios  que  no  debía  usarse  egoístamente.  Como nunca revelaron sus secretos, la imaginación alimentó  leyendas  y  aumentó su notoriedad y misterio.

8th Workshop on Kabbalistic Magic

You are invited to join this introductory workshop on the fundamentals of Ritual Magick, based on the main occult currents from the late 19th century to the present day. We will explore universalized Kabbalah systems from the Golden Dawn, Crowleyan teachings, and others. This workshop will help you understand and evaluate any Magick treatise and guide you through the most important Western occult practices.

We will study the applications of these systems in Tarot, rituals such as the RMDP and RDH, the history and interpretation of Kabbalah and the Sephirotic Tree of Life, sigils, talismans, and amulets, pathworking, symbolism for creating ritual tools, invocations and evocations (Goetia), gematria, temurah, and sexual Magick in an organized, reasoned, original, practical, and secular compendium.

In the practical part, we will create a talisman or amulet based on the individual needs of the participants, with collective assistance.

Please note: We will not perform rituals or form a stable group of Magick practitioners after the workshop. Due to the complexity of the topics, we will have a WhatsApp group for post-workshop inquiries and participant interaction for those interested. As this is an introductory workshop, it will not exhaust all learning opportunities; suggested bibliography will be provided for further self-study. The workshop will last four hours, so feel free to bring mate or anything else for your comfort and to foster camaraderie and good humor. To register, you only need to be of legal age.

Check out the online and English version of the "Magick in 31 Lessons" course. 

Kema Croi

[kema-croi]

⋆⁺₊⋆ I have always been a Queen of Swords ( and I like it) ☾𖤓⛥⋆⁺₊⋆

Tarot por Kema

[kema-croi]

History, Evolution, and Diversity of Western Astrology

The Allegorical Skies of Mesopotamia, Chaldea, Egypt, and Greece

Today, in the Río de la Plata region, we informally celebrate Astrologer's Day. This day was established by Boris Cristoff in the distant year of '87 to break the stigma surrounding the practice of Astrology and related disciplines. It secularizes the celebration of the Christian Epiphany associated with the Three Wise Men.

I took the trouble to investigate whether Cristoff was a Christian man, but neither the press where he worked for so many years nor what I could read in some of his books showed the slightest evidence that this was possible. Instead, he seemed to exude secularity, as any good Uruguayan enthusiast might. Thus, Boris decided to secularize three mythological astrologers to honor the profession for which he left behind a career in architecture.

Additionally, it appears that a supposedly global association of astrologers has had its international day established on the vernal equinox since the '90s. However, my research revealed that they do not give it as much importance as we Uruguayans and Argentinians do on this day.

So, Happy Astrologer's Day! A warm hug to the watchers of the constellations, lunar mathematicians, and star decoders. I also celebrate my own art, Magick, and its artists—the magicians, weavers of the invisible, illusionists of the ether, and multipliers of doors.

The journey of Astrology begins with humanity gazing at the night sky in search of answers to the mysteries of existence. At its core, observing the stars is a silent dialogue between ephemeral human hopes and the vast Cosmos.

In general terms, we can say that Astrology, as we know it, took its current form in classical Greece. It was precisely in Greece, between the 2nd and 1st centuries BCE, that the concept of an astrological chart or natal chart was developed. Although its historical roots are in the Mesopotamian civilizations, this original Astrology did not include planets, signs, or houses as we know them today. Instead, it used the relative positions of planets concerning star formations as oracles applied to events of nations rather than individuals.

Another significant component of Greek Astrology, in addition to the Mesopotamian influence, is the Egyptian aspect. However, the Astrology of the Egyptian civilization also did not have signs or houses. It was almost entirely sidereal – that is, related to the stars – and was not used for personal predictions but rather to understand the destiny of the nation personified by the Pharaoh and for sacred ceremonial rites.

Both Mesopotamian and Egyptian forms of Astrology focused primarily on predicting the cycles of floods, river overflows, and the sowing calendar – all crucial events for the survival and prosperity of these civilizations. In modern Astrology, Mars and Saturn are still considered "malefic planets" because, in the Sumerian calendar, they were visible during the dry season, associated with death.

Classical Greek civilization, and later Hellenistic, granted Astrology the role of predicting individual destinies. From Ptolemy's era, the current form of modern Astrology is recognizable. Ptolemy's great work was to systematize Astrology, stripping it of the superstitious elements of archaic religious character to make it compatible with the philosophies of Aristotle and Plato, adopting a more rational view of the cosmos.

The Tropical Zodiac

There are significant differences between the tropical zodiac and the constellations that gave rise to the names of the zodiac signs. The tropical zodiac is defined symbolically and mathematically from a specific point in the sky: the origin point of the coordinate system, or 0 degrees Aries, which is the intersection between the celestial equator – the extension into the sky of Earth's equator – and the Earth's orbital plane, known in ancient terms as the apparent path of the Sun along the year against the backdrop of fixed stars at the March equinox. With this definition – starting from the spring equinox in the northern hemisphere – the tropical astrological year correlates stably with the vernal point, the seasons, and the tropics, hence its name.

The zodiac signs are 30° segments on the ecliptic, occupying equal plots established by dividing the 360° ecliptic into 30°. The symbolic characteristics related to the interpretation of the signs are divorced from the constellations that gave them their names during the Greek period. This is the system used by the vast majority of Western astrologers today.

Depending on how the sky is divided, the constellations can overlap in different ways. The ecliptic crosses more than 12 constellations, and which ones to consider has been a topic of discussion for centuries. The tropical system, on the other hand, is an idealization to achieve a perfect, repeatable system without adjustments that result in arbitrary interpretations.

The astronomical phenomenon known as the precession of the equinoxes was already known at least since the 1st century BCE among the Mesopotamian civilizations. In Greece, its discovery and measurement are attributed to Hipparchus of Nicea. Because the precession of the equinoxes is a notable effect over time – 50.3 arc seconds per tropical year – and the 0-point of the Aries constellation varies according to the system adopted by the interpreter, the tropical system is considered more rational and precise in its measurements, even though it is an idealized and simplified model.

The Main Orientations of Modern Astrology

Today, Astrology has two main trends that use the same tools but adopt different approaches: humanistic Astrology, focused on describing personal factors in natal charts and psychological tools; and rational Astrology, focused on predictive aspects.

The zodiac and its signs, the planets – including celestial bodies not considered planets by science like the Sun, Moon, Pluto, asteroids, certain mathematical points, etc. – and houses are symbolic constructs for both astrological trends. The planetary positions used are the real apparent positions, but the interpretive context known as signs comes from the tropical zodiac.

A minority of Western astrologers seek to reintroduce sidereal Astrology into traditional Astrology. Specifically, they aim to use real constellations with a zodiac not synchronized with the seasons but with the background stars. Interpretatively, this represents a return to a mechanistic view, establishing a causal relationship between the planets and human behavior on Earth – ideas that Astrology abandoned a couple of millennia ago. The notion that Astrology serves to predict people's destinies is what critics of Astrology, who know nothing about it but want to appear critical, rational, and intelligent (more intelligent than others), still think. It is also what some horoscope enthusiasts believe. It is curious that, more than two thousand years after being abandoned, both Astrology's harshest critics and its most ardent believers share this ridiculous belief.

The mechanical problems that sidereal Astrology currently faces are the same as in ancient times, namely: constellations vary in size and overlap; the width of the zodiacal band is variable; signs can be more or fewer than twelve and do not always correspond with fixed calendar dates; the system's starting point can change at the astrologer's discretion. These discrepancies also bring interpretative problems in deterministic issues and due to the lack of firm tradition, making it difficult to assign meanings if new signs and variables are continually added ( Let's be honest: there aren't many astrologers with scientific inclination and/or resources to dedicate their entire lives to serious Astrological studies with modern tools)

However, there are sidereal astrological variants such as Chinese and Hindu Astrology that do work, but it's important to understand that their approach is not individual as in Western Astrology. Trying to interpret Eastern Astrology in a personal context is similar to the issue of trying to import karma and other Eastern concepts into our Western religions, including pagan ones.

Some Conclusions on Astrology

Astrology is symbolic. It uses the tropical zodiac because it physically correlates with the solar year, is mathematically consistent, is philosophically adequate for predictions, and generates a poetic language rich enough to be a common symbolic substrate for many people.

Western sidereal Astrology, though minor, exists. This trend revives the idea that constellations and planets have a causal influence on people.

Eastern sidereal Astrology also exists. It doesn't have the same focus as Western Astrology, and attempting to use it for horoscopes is as problematic as trying to fit any Eastern concept into the West.

Modern Western Astrology is neither causal nor deterministic. Despite the language it uses, Astrology is closer to the principle of correspondence. Among the two predominant trends in modern Western Astrology, most astrologers are humanistic, focusing on the psychological and introspective aspects of human beings, not on predictions (nor technical research).

There are ways to convert a tropical natal chart to sidereal zodiac systems. These calculations are complicated, and that's why there aren't simple tables floating around the web like there are with horoscopes, each more ridiculous than the last.

Astrology didn't get stuck in Antiquity, the Middle Ages, nor the Renaissance sages. There are ancient branches of Astrology that remain very useful, but there are also new ways of interpreting the sky and zodiacal cycles. Astrology is a diverse art, with many serious practitioners, and many more who aren't as serious.

Astrology in Western Magical Systems

In 3rd-century Gnostic Alexandria, Hebrew Kabbalists compiling the Sefer Yetzirah considered Astrology, due to its similarities with Kabbalah, as one of the great spheres of symbolic correspondences between the Microcosm and the Macrocosm. If Astrology and Kabbalah have something in common, it's the idea that each person has good or bad luck based on how they leverage their conditions and circumstances. Practically, Kabbalists found equivalences between the twelve signs, houses, conjunctions, oppositions, and elemental associations with the structure of the Tree of Life. Although they share similarities, Kabbalah and Astrology also have differences, especially philosophical ones. The most immediate is that Astrology fascinates by referring to a more personal orbit, while Kabbalah is transpersonal, metaphysical.

Over the centuries, rationalism discarded the web of symbolic relationships and analogies that Astrology had woven as an allegorical map, confining it to the realm of superstition. It wasn't until the last century that Carl G. Jung validated it as the atavistic imprint of our cultural patterns with his theory of archetypes.

Astrology is a model of knowledge that doesn't deserve the sad fate of oblivion, nor to be reduced to the star ephemerides of black horoscopes because it belongs to the sphere of mythical-symbolic knowledge, like the Arts. If intellectual laziness – often disguised as inner freedom – doesn't produce good botanists, good cooks, or good electricians, why would it produce good magicians, good tarot readers, good astrologers? A minimum of Astrology knowledge allows for a better interpretation of the Tarot, especially of decks from orders like the Golden Dawn or some of their followers, like the Rider-Waite-Smith deck, the most popular in the world.

Many people don't have the money for a course, but they can start by ignoring horoscopes and other astrological nonsense. In this century, we have the opportunity to learn like never before, and we can reflect on the freedom we have in the destiny

[kema-croi]

Adaptogenic Herbs and New Perspectives on Life Stages

Plants Useful for Mitigating Perimenopausal Symptoms

I don't usually advise on medicinal plants because, as we discuss the symbolic or folkloric aspects of plants in this blog, mixing topics could lead to negligence. However, I don't want to leave a reader without a response, especially one who is having a very uncomfortable climacteric phase and, despite visiting her gynecologist, wants to consider other options besides hormone replacement therapy.

My Personal Stance on Alternative Medicine

According to the World Health Organization, "alternative medicine" is a term used exclusively in countries where there is no integration between traditional medicine—such as indigenous, Chinese, or Ayurvedic medicine—and Western allopathic medicine, as is the case in Uruguay.

In recent years, innovative forms of “alternative medicines” and “holistic therapies” have emerged, differing significantly from the WHO's definition. The common denominator of these "medicines" with "eclectic" proposals and imprecise scopes seems to be the use of medical scientific terminology—like the word "therapy"—and non-medical jargon such as "quantum healings" using the language of physical sciences. One must ask whether the use of scientific terminology is merely a ploy, implying from the outset a dishonest proposal, or if it's our culture and way of communication that equips its practitioners with scientific language that seems to legitimize them. One of the problems, then, is how to define alternative medicine; here, I use the WHO definition, excluding crystal healings, Pleiadian masters, Himalayan salts, and other New Age practices.

I have always been attracted to plants; they seem to me to be fascinating living beings—especially trees—whose intelligence we are only just beginning to discover. Along with my emotional experience, my love for botanical drawing, magical folklore, and their curative properties bordering on the potentially toxic, this interest was serendipitously encouraged by a little-known work called The Life of Trees:

"Whatever profession you practice, at some point you will wonder if you are wasting your time, even if the activity you are engaged in is not harmful. Whether you are a merchant, archbishop, fisherman, musician, or doctor; sooner or later you will feel like you are wasting your time. There is only one exception: if you plant trees, it is certain that what you are doing is right." Francis Hallé in La vie des arbres

Thus, I find myself in a position to support, within the realm of alternative medicines, what we can practically call "herbal medicine," although in reality, all expressions of traditional medicine make use of the properties—real or imagined—of plants.

It could be argued, and it would be true, that the curative potential of plants is leveraged by allopathic medicine and that the pharmaceutical industry is increasingly investing in the research of active principles for the development of clinically proven effective medications. It could also be said, and it would be equally true, that no plant, by itself, is capable of curing chronic diseases, traumas, does not serve to relieve acute pain, does not cure infections, and is totally useless in genetic diseases, fertility treatments, diseases requiring surgery, etc. It is even true that, when misused and after their initial effect, plants can generate a nocebo effect and worsen a disease due to lack of proper treatment in due time. All true.

Personally, I would add that, concerning our country, Uruguay, the oral transmission of popular knowledge has been lost, gradually being replaced by the "holistic therapies" mentioned above. I think that, precisely, this is one of the reasons why plant therapeutics should be recovered, as a form of resistance against globalization that robs us of our memory.

Moreover, half of industrial drugs come from plants, and some more synthetically imitate active substances. Chemical industries do not randomly choose which plants to investigate for the development of effective medications; it would not only be expensive but also a waste of valuable time—in capitalist ethics, time is money—in blind trial and error. What increases the chances of success for the pharmaceutical industry is listening to the ancestral use of certain plants in diverse human groups; for example, the fashionable CBD cannabidiol, which is now commercially exploited with great success and has led to the legalization of marijuana consumption for business exploitation, comes from investigating why many people claimed its efficacy.

But where plants are truly effective is in prevention, delaying the onset of chronic diseases as varied as type 2 diabetes, hypertension, bradycardia due to hypotension, conditions potentially as serious as anemia, insomnia, constipation, and hormonal imbalances, or as annoying as skin rashes, symptoms associated with natural processes like menopause, and a long etcetera, resulting in better medical prognosis of diseases and fewer accumulated side effects from prolonged use of prescription and over-the-counter medications, about which there is also much misinformation and negligent use. The complex chemical interaction of all plant compounds far exceeds that of isolated active principles, generally with fewer side effects.

With the irreplaceable loss of this knowledge, written records gain greater importance. This dialectical relationship of complementarity between popular and academic knowledge is what I personally advocate.

Plants with Positive Effects on Climacteric or Perimenopause

I'm sure "symptoms" is not the best word to describe the reality because, after all, menopause is not a disease or a decrease in health by itself; perhaps "indications" or "signals" are more appropriate words, but it is also true that most people searching for this type of information will not use these words.

I fully support that women visit the gynecologist regularly, get routine tests and all those that our particular situations require—pap smears, mammograms, colposcopies, NAT, etc.—as well as self-breast exams and paying attention to the messages our bodies send. With this introduction, I speak from my humble position as a biological woman approaching fifty:

There are still societies today where women do not go through menopause as dramatically; our Western culture—with all its benefits, such as allopathic medicine—does not favor this natural transition of women to the non-reproductive stage, due to our lifestyle with diet, stress, social valuation, etc. Hormone replacement therapy carries risks for some women, along with the relief of "symptoms," and any good gynecologist will tell you that women with direct family history of breast, cervical, or uterine cancer may not choose this treatment (combining the best of both worlds, many gynecologists support phytotherapy). This is a case-by-case situation.

Which Herbs Help Transition to Menopause Better:

The old and dear Salvia officinalis is useful for hot flashes and sweats, but since it contains thujone—which can be toxic—one cup of tea a day, maximum for one week during the luteal phase, is enough.

To regulate mood, yarrow tea before bed, and if we're feeling sad or frantic, take it when we wake up.

In moderation, horsetail is purifying and diuretic—maintaining a good fat/muscle ratio—and helps fix calcium in the bones. It doesn't help with weight loss and should be taken with care not to lose valuable potassium.

In the diet, a handful of soybean sprouts, alfalfa, and seeds like flax can make a big difference.

[kema-croi]

A Favorable Interpretation of the Five of Cups for Times of Disillusionment

The Water devoured by the flames

I realize that my three regular readers already have enough on their plates without this bitter gal – in the Río de la Plata we say “ esta mina amarga”- always talking about the most dreadful cards in the deck; but hey, no one needs Tarot when they're on top of the world.

This is an illusion too: if life teaches anything to even the most humble of modern heraclitus, it's that everything changes. If The Sun appears in all aspects of your life, enjoy it! That favorable situation will last as long as the negative V Cups, which, by the way, we all experience at some point.

I suppose it's hard to accept the idea that good things won't last. I don't mean that a relationship will inevitably end, or that you'll have a serious illness; what I'm saying is that we all, without exception, will go through more or less complex moments in our relationships, face health scares, economic downturns, and many other challenges no matter how much we try to avoid them. Even if you eat properly, the day will come when hormones have something to tell you, your relationship will go through adjustments, children will grow up and leave home, and perhaps inflation will skyrocket… It's far from being a discouraging forecast, it's simply the acceptance of cycles, the mutability of all things.

The V Cups card is often interpreted as disappointments and frustrated love; looking at the black cloak of the character in the illustration, this message intensifies the feeling of gloom or sadness even in the favorable context that surrounds it, such as the security of the castle and the calm waters of the nearby river. In the Thoth Tarot, this card is correctly named as Disappointment, although personally, I think the more appropriate word in this context in spanish would be 'Desilusión,' a word that truly conveys that sense of lost hope or shattered expectations, even more than 'Decepción,' its literal translation. Though both words belong to similar semantic fields, in spanish, disappointment seems to relate to degrees of expectations with events and people, while disillusionment is an awakening, therefore having a deeper and more dramatic significance.

Once evaporated, refilling the cups with the water of self-confidence, making the internal pact to do better next time and overcome it, is one of the hardest things a person can face. We say “heal” and “forgive” with the lightness of our times, but criticizing always comes out much better, and faster, than self-criticism.

In a reading, it's quite a difficult card to approach because accepting losses due to our own mistakes is challenging. Sometimes, as a sign of guilty feelings, it speaks of things we did and cannot change; more frequently, it indicates the loneliness felt over things we lost and failed to appreciate. That's why an adequate and conscious appreciation of beneficial cards like The Sun is so important: it’s not about tainting joy by thinking it will end, but about living it to the fullest, with appreciation, with all the strength the heart can muster for the blessings – and people – of the present.

And there's the challenge: reaching that nostalgic VI Cups, which shows us that a basic decency still lives within us, a goodness that cannot die—not the flower, but the fragrance of the flower.

Tarot por Kema

[kema-croi]

The Rites of Eleusis by Composer Leila Waddell

The incarnation of Babalon

When I refer to famous female magicians, I always mention Dion Fortune and Moina Mathers. However, many others have been overshadowed by the charisma of their male colleagues or simply had no interest in the limelight. After all, in Magick, one never gains what one does not possess.

Leila Waddell was a companion of Aleister Crowley—whom no one in their right mind would call shy or foolish. She was consumed by her own art as a virtuoso violinist and teacher, dedicating much of her time to promoting the careers of other brilliant but unknown composers in early 20th-century Australia. It was in these artistic circles that she met Crowley, first joining the Astrum Argentum order and later the OTO, contributing her artistic skills by creating beautiful rituals incorporating dance, music, and exquisite poetry.

Perhaps her most important artistic-ritual work is The Rites of Eleusis, which are still practiced today. This piece, in seven acts—representing the seven traditional planets—was created to stimulate an exalted state in the audience, who are expected to be more than mere spectators. The contemporary critics were not kind; although they praised Leila's virtuosity, they analyzed aspects that made no sense to rationalize.

Sexual Magick was always very present in her artistic and magical work. It was Leila—whose magical name was Soror Agatha—whom Crowley called the Scarlet Woman, the personification of Babalon. Based on a positive reinterpretation of the Great Whore of Babylon from the biblical Book of Revelation, Crowley linked the goddess Babalon with the initiatory trial of crossing Daath, the Abyss. Babalon's articulation is the soteriological ideal with which Crowley challenged the prudishness of female sexual modesty and the bourgeois male rationality of his time.

She was a co-author and collaborator in Aleister Crowley's most important literary productions (The Equinox and Liber ABA, which can be downloaded from the magician's bio) and also had her own work as a novelist. Like many famous and unknown magicians, Leila was involved in political matters, especially supporting Irish independence.

Leila Waddell had a passionate and rich life. Consider this post about female magicians also as my political stance.

Here you can enjoy the Rites of Eleusis if you want to include it in your own practice.

[kema-croi]

Human beings can only function correctly if we follow stages and cycles. This is primarily due to our evolutionary synchronization with astronomical cycles, the climate of our geography, and the seasons. In addition to this evolutionary condition, our activities are regulated by calendars and clocks.

In ancient times, we measured cycles by the apparent movement of the Sun, the Moon, and other celestial bodies, as well as by agricultural, fishing, and gathering activities. Although it may seem incredible, this synchronization with natural cycles remains ingrained in our DNA, as modern life represents only a minuscule span in evolutionary terms. With this in mind, modern pagans strive to align with these cycles because, beyond our beliefs, we live healthier lives both physically and psychologically by doing so.

Moreover, there is an additional reason: this connection with the Cosmos intuitively leads us to the certainty that everything has its moment of ending and renewal. We have numerous observations and direct and indirect experiences of the death of the obsolete and its subsequent rebirth, filled with new possibilities. This archetype of death and resurrection is present in all human societies and is no less symbolically important or psychologically powerful because New Year is a secular celebration ( the same archetype is reflected in birthdays, wedding anniversaries, etc.).

Therefore, it is not at all absurd to renew our wishes at the beginning of a new year. One must be very disillusioned with life and its possibilities to be against or mock hope. As a pagan, my only advice is that we seek a balance between our desires and circumstances and, in the restlessness that the new year brings, discern which aspirations are worth fighting for. Small steps are the foundation of everything: the primal fire, the energy of life, burning everything to recreate itself until the end of time.

( still miss you, dad)

[kema-croi]

Water Spirits: Witches who gaze at the sea

Water Spirits: Witches Who Gaze at the Sea An expression of witchcraft in spiritual connection with the ocean

By request from a reader who is both attracted to and frightened by aquatic powers, I am going to provide some insight into the devotion to gods and spirits of water. Generally speaking, river and sea deities are known for their changeable and capricious temperaments, and their mythologies are filled with disturbing and even treacherous monsters.

It is essential to understand that there are two aspects to consider: on one hand, there is the "request" made to a deity, which is accompanied by an offering from the devotee. The offering is crucial because, in an animistic, pantheistic, and/or polytheistic mentality, a plea is nothing more than asking a favor from a force much more powerful than us. It is an exchange, or rather, a gift: the deity is not obligated, and neither are you. That is why it is devotional: if the request is not fulfilled, the relationship between the deity and the person does not change. The offering is spiritual in nature and is in no way a transactional relationship.

Let me give you an example: in Uruguay, on February 2nd, there is a significant turnout for the religious festivity of the goddess Iemanjá. There are always devotees, new devotees, those looking for something to believe in, those who want a favor from the goddess because they heard she grants them, and some who are there out of curiosity or dragged by fashion; but the cult of Iemanjá is something else entirely. Her cult is not detached from the rest of the deities that make up the pantheon, cosmogony, and mythology of the Afro-Brazilian religion known as Umbanda or others like Candomblé. What I want to say is that most non-religious people who make a plea to Iemanjá are seeking an act of magic and do not have a relationship with the goddess or the other gods of this religion's pantheon, meaning they do not have a devotional relationship.

Although they are inextricably linked, it is worth remembering that magic and religion are not the same thing.

SEA DEITIES

If you are going to make requests to a deity, it is crucial to know what they like, what they are connected to. This can be read about or orally transmitted in their mythology. This has both a devotional and practical purpose: we are not going to bring a ham to Iemanjá, right? Her mythology tells us she likes combs, mirrors, watermelons, etc. The most probable thing is that the goddess will not be very happy—or at least will remain indifferent—with a screwdriver or a plate of peeled peanuts (what she will surely hate is people throwing garbage into the sea, bags, and styrofoam boats that harm and kill her creatures).

In the case of Iemanjá, people already somewhat know what she likes, but this concept of offerings she enjoys applies to all deities with pagan characteristics. Yes, I know, people from Afro religions do not like to be called pagans, and we pagans do not include them in paganism for this reason, just as we do not include the living indigenous religions of America or any other part of the world. In this case, I say "pagan characteristics" because, from an anthropological, scientific point of view, they share characteristics: animism, pantheism, manism, polytheism, nature worship...

To recap: to request something from a deity, you need to know at least the basics about that deity. It's not that a curse will fall upon you or anything like that, but doing it wrong is completely futile.

NOTABLE CHARACTERISTICS OF SEA DEITIES

You may have heard that there are gods with dual natures; in paganism, we often say such gods are tricksters. Although they exist in all mythologies and geographies, among sea deities, this ambivalence or reverse nature is common and expected.

The sea is so deep, so impossible to tame, and so vast that its attributes cannot be synthesized into just a handful of deities. Thus, it can represent mystery, wrath, voluptuousness, wealth, or infinity in the multiplicity of beings that inhabit it, including fabulous fish-like creatures such as mermaids, tritons, or human-divine hybrids, demigods... Many gods not initially associated with the sea have marine origins, like Aphrodite, or have been raised by deities of the depths, like Dionysus. Even a maternal goddess like Iemanjá—the fertile sea, the origin of life—has her twisted and arrogant side, always fed up with her husbands. Not to mention the mood swings of Poseidon, whose origin can be traced back to Poseideia, the Minoan goddess of the oceans.

Being attracted to sea deities, mythologies warn, can be dangerous. I believe that with such dual and unpredictable forces, these dangers are related to our own emotional reactions to overwhelming power, and that deities drag us to the seabed because they desire something we possess. We can share this treasure with them voluntarily, or in an exchange of favors, but the way to avoid getting lost succumbing to the siren calls is to never stop listening to our own voice and not be deceived by a calm surface. We should not be carried away by chimera or promises of a rudderless ship, adrift at the mercy of the tides, whether we ask for love, riches, calm, or clarity.

THE SEA WITCH

Well, it never hurts to clarify that there is no such thing as this witch or that witch; I put this subtitle to give myself the chance to explain: I am referring to myself. I was born in Maldonado, and this geography belongs to me. There is an intimate reason why my web is called Los Faros Australes ( The Southern Lighthouses)

All witchcraft depends on the territory in which it unfolds. If someday I move to live with my friend Paula who lives in El Bolsón, I will not transform into a little mountain witch, but clearly, my witchcraft will change. It will not make sense to summon the same winds, just as it does not make sense for someone from the Bolivian Altiplano to practice sea witchcraft or for someone from the Moroccan desert to call themselves a forest witch.

I will not delve into atmospheric phenomena or historical data, although one day I would like to tell you some legends and myths and about their fabulous creatures. Here are some basic suggestions and symbolism to approach this particular type of witchcraft with common things. Reflecting on how to cast spells is your work.

Having made this pristinely clear, here are some tips or insights for doing witchcraft with the powers of the sea:

Sand has crystalline properties, hardness, and immeasurable antiquity. You can draw, make wells, figures, structures, etc. Some spells can include anything from sandbags to castles or fortresses, pouring seawater over it...

Shells, due to their shape, represent female polarity. Spirals, eternity. Sexuality. Aphrodisiac properties.

Feathers represent the bird they belong to. Flight and, by association, dreams. Connection with the superior, elevated, distant, subtle, and ethereal.

Seawater, of course. A world of which we only see the surface, full of creatures, beauty, dangers, and food. The primordial broth of life. Mystery, healing, and the subconscious.

Glass —which is nothing but transformed sand—stones perforated or sculpted by erosion, nets, plants, hooks, snail eggs, sticks returned by the sea—excellent pencils for drawing in the sand—are elements for casting spells; also foam, rocks, waves, silver fish, and the flashes of the moon—the maker of the tides—as well as the total darkness of its grottoes. The mood of the sea is a powerful indicator: a rough sea is not the same as gentle waves, a port is not the open sea, nor is the color palette always the same.

SPELLS WITH MARINE OR NAUTICAL KNOTS

Mentally reviewing the oldest written reference to this type of magic, I thought it is very likely that it predates the poet Homer by many centuries, given that Minoan civilization was undeniably maritime. But well, Linear A has not yet been deciphered, so everything remains a mystery.

I imagine that it is possible to perform magic with knots related to embroidery and tapestry—which I do not master—although nautical knots associated with weather magic and both mythical and real-life sea witches have prevailed. So, here I will speak about what I know, which are the navigation sailor’s knots. If you do not know how to make any, know that they are very easy to learn and that you do not need to know many, just enough to manage some numbers that will be represented by the number of ropes; their function on ships also symbolizes their role in Magic, regardless of the knot's complexity.

Knot magic is simple, and mastering it involves understanding a few basic principles:

It is binding magic, meaning it has the function of tying or joining two or more different elements, or two or more parts of the same thing.

Each individual rope represents an action or influence.

The specific functions that marine knots serve on ships, docks, and sea-related activities maintain analogous symbolism in their magical use.

If a knot can be tied, it can be untied, which means we can use negative magic, that is, to undo an influence, action, etc.

This simplicity can become as complicated as the spell itself, each time considering the rope's color, the number of ropes used, the number of knots made, and if objects are attached to the rope or string, as in a witch's ladder, etc.

The good news is that knowing how to make a simple knot is enough, and the skill is much more focused on concentration, spells, and magical action. Moreover, it is an excellent resource when you do not have or want a lot of paraphernalia and when you need to do something quickly. In witchcraft, there is an unwritten principle that we all know: what is done quickly has quick but not lasting effects; the complex takes time but endures. Sometimes we need something urgently; other times, we need stability. Effectiveness is conditioned by the type of spell, concentration, need, and time you dedicate.

Imagine the complexity of magically weaving a fishing net! I still haven't found the patience for that.

( Both animated gifs are from Piriápolis, my hometown)

[kema-croi]

The ancient art of fine cooking

A Culinary Journey Through Ancient Cultures

“If you’re twenty-two, physically fit, hungry to learn and be better, I urge you to travel – as far and as widely as possible. Sleep on floors if you have to. Find out how other people live and eat and cook. Learn from them – wherever you go.”

₊⊹ Anthony Bourdain, 1956 – 2018 ⊹ ₊

The oldest known cookbook—written in cuneiform script—dates back approximately four thousand years and hails from ancient Mesopotamia. A few decades ago, Assyriologist Jean Bottéro delved into the study of ancient cuisine, rediscovering the Yale Culinary Tablets. His work sheds light on the Mesopotamian world and presents forty dishes that contribute to the cultural phenomenon we call gastronomy. (The book is titled The Oldest Cuisine in the World and is available on Amazon.) If you're pondering wine pairings, I should mention that these ancient peoples were beer enthusiasts.

In Greek civilization, recipes are often found within theatrical works, mostly comedies. From Magna Graecia, Alexis of Thurii instructs us in the art of preparing mackerel:

“After removing the gills and cutting around the bones, make a proper cut and open it up completely, filling it with silphium, cheese, salt, and oregano.”

Mackerel is a blue saltwater fish; silphium, a now-extinct plant, produced a potent resin, suggesting we should substitute something similar—perhaps garlic—to approximate the flavor; the cheese used is goat cheese. The dish can be either baked or grilled, and considering the method, the cheese should be soft.

However, purists always have their say. In Hedypatheia, Archestratus of Gela, the first traveler to link food and culture, advises:

“(...) not too much oregano, no cheese, and none of the nonsense.”

Archestratus recommends coating the fish with olive oil and adding a splash of vinegar at the end of cooking. Among the Romans, the illustrious Marcus Gavius Apicius, who can rightly be called the first gastronomist, bequeathed De re coquinaria. Seneca marveled at the delicious creativity of this cookbook, which compiled both popular dishes and Marcus’ own creations ( that we now know under the ostentatious term 'signature cuisine') Particularly renowned are his recipes for lamb and trout stuffed with dried figs.

I can't speak for the trout, but I can certainly vouch for the lamb.

Here’s a version of the recipe for Libum, an Ancient Roman kind of cheesecake:

Libum was originally a sacrificial cake offered to the lares ( I don´t know if there is a word in english: " lares" are household gods) This recipe comes from Marcus Porcius Cato's De Agri Cultura.

Ingredients

1/2 cup plain all-purpose flour

1 cup ricotta cheese

1 egg, beaten

Bay leaves

1/2 cup clear honey

Instructions

Sift the flour into a mixing bowl.

Beat the cheese until smooth, then stir it into the flour.

Add the beaten egg to the flour and cheese mixture, creating a soft dough.

Divide the dough into four portions and shape each one into a bun.

Place the buns on a greased baking tray with a fresh bay leaf underneath each.

Preheat the oven to 375°F (190°C). Bake for 35 to 40 minutes, until the buns are golden brown.

Warm the honey and pour it onto a flat plate. Place the buns on the plate to rest until the honey is absorbed.