The Jar Spells Compendium: The Ultimate Guide to Enhance Your Overall Well-Being. Discover Magic Recipes for Love, Happiness, Health, Prosperity. Effective Tips to Get Rid of Negative Energy

By Amelia Jackson

Are you interested in Jar Spells but you don't know where to start? Do you want to enhance you life and get rid of negative energies?

 

If yes, then Keep Reading…

 

Discover the power of witch bottles, in this book you will find uniques recipes for love, protection, prosperity, growth and more to finally raise your energy!

 

This easy-to-follow Compendium will teach everything you need to cast powerful jar spells and offer you all the essential skills, tools and materials you may need.

 

This is what you will find in this fantastic bundle:

1. Step-by-step techniques to prepare magic bottles
2. Exclusive jar spells recipes  
3. Detailed explanations, essential tools and equipment

And that's not all!

• Herbs, crystals, candles, and moon phases
• Jar Spells Recipes for love, protection, prosperity, growth, etc.
• Essential tips about magic spells

And much more!!!

 

Take advantage of this guide and prepare your first magic bottles!

 

What are you waiting for? Buy this book now and get started!

• Language: English
• Publisher: Amelia Jackson
• Release date: Dec 3, 2022
• ISBN: 9798215439173

Book preview

Introduction

A jar spell's magic occurs when you combine specified ingredients, add the intended result, and seal the jar. One of the main reasons why jar spells are so popular among witches is because they may be continually recharged and reactivated. For instance, if you're creating a love spell jar and the chemistry seems to be fading, you can simply remove the jar and refill it with energy to renew the spell.

Jar spells' visual appeal is another aspect that contributes to their broad appeal. Jar spells are visually appealing, simple to keep, and undetectable by others thanks to their size. Jar spell rituals usually require inexpensive components, making them one of the most affordable forms of magic for all kinds of witches. Additionally, candle magic and mirror magic work well with most jar spells. By employing mirror magic to reflect and amplify the energy of the ritual and candle magic to seal the jar, you may increase the potency of your protection jar's shielding properties. If you're so motivated, there are numerous ways to incorporate other forms of magic with spell jar rituals, or you may create a very straightforward spell jar and still benefit from it.

Chapter 1 the Basis of Magical Training

Western worldview’s historical ideas of magic

The Judeo-Christian and Greco-Roman traditions have deep roots in the Western understanding of magic. Before dispersal to other areas of the world through European exploration and colonization after 1500, the custom developed further in northern Europe during the medieval and early modern times. The magic-religion-science paradigm, which recounts the rise and fall of magic and then religion, along with the ultimate victory of science, is part of the view of Western civilization as a tale of progress. Academics are currently contesting this paradigm. In addition, the word's etymology raises issues with how one person's magic may be another person's religion and vice versa.

Mediterranean world of antiquity

The Greek term magoi, which alludes to a Median tribe in Persia and its religion, Zoroastrianism, is where the word magic (Greek: mageia; Latin: magia) stems from. According to the Greco-Roman tradition, magicians could channel control from or finish any of the prehistoric pantheons' polytheistic deities, spirits, or ancestors and had esoteric or hidden knowledge. The necessity for countermagic against sorcery is a major theme in many of the traditions related with magic in the Classical era, which have their roots in a fascination with prehistoric Middle Eastern beliefs. It is known that sorcerers cast spells at the gods, fire, salt, and grain in Mesopotamia and Egypt. The use of dead spirits as the last line of defense against evil magic is also revealed in these books as the practice of necromancy. For instance, magical formulas involving animals and animal products and directions for the ceremonial preparations required to ensure the efficacy of the spells may be found in Greco-Egyptian papyruses from the first to the fourth century CE. Divination was widely used to determine the most advantageous times to carry out particular activities and frequently influenced political decision-making. Examples of divination include the Etruscan art of haruspicina, which involved reading animal sacrifices' entrails, and the Roman practice of augury, which involved interpreting bird behavior. The rise of competing new urban classes, whose memberships had to rely on their own efforts in both in magical terms and material to overcome their competitors and achieve success, as well as sorcery and counter sorcery, were of special interest to ancient Roman society.

The early Christian age of the Roman Empire and its successors in Europe and Byzantium was marked by ambivalence regarding magic. From the Gospel According to Matthew, the Magi were both clever astrologers and Persian aliens of Greco-Roman ancestry who appeared at the birth of Jesus Christ. They appeared to legitimize the significance of Jesus' birth by practicing a different faith. However, the singular form of magi carries a negative connotation in the New Testament due to the story of Simon Magus (Acts 8:9–25), a magician who tried to purchase the miraculous abilities of Christ's followers. His tale evolved into a dramatic conflict between real religion, with its heavenly miracles, and false demonic sorcery, with its illusions, in medieval European Christian tales. The Byzantine concept in the evil eye cast by the jealous, which was supposed to be demon-inspired and against which Christians needed protection through divine cures, is one example of how belief in the actuality of occult forces and the necessity for Christian counter rituals remained.

Ancient Europe

The term paganism was used by Christian missionaries to condemn the religious practices of the Celtic, Germanic, and Scandinavian peoples during the time of Europe's conversion to Christianity (about 300–1050). Church authorities adopted and Christianized native traditions and beliefs at the same time. For instance, medical treatments discovered in monastery documents fused Christian formulae and ceremonies with Germanic folk rituals to strengthen natural elements to heal illnesses brought on by poisons, elf attacks, demonic possession, or other occult powers. The Orthodox Slavs' Divinatory Psalter, written in the 11th century, formalized bibliomancy, another technique that was Christianized. This method of divination involves choosing a random passage of scripture. Magic persisted despite being co-opted and demonized by Christian leaders of the time in a complicated relationship with the prevailing faith. In subsequent changes in Africa and Latin America, where indigenous beliefs in spiritual powers and magical practices coexist with Christian theology, similar acculturation processes took place.

The conflict between magic and religion in high medieval Europe (1050–1350) was fought as a defense against heresy, the term used by the church to describe distorted Christian doctrine. Like heretics, magicians were thought to corrupt or abuse Christian rituals in order to forward the devil's agenda. By the 15th century, the punishment of people who were said to have genuinely harmed others with their magic was influenced by the confidence in the realism of the abilities obtained by human pacts with the Devil. The hatred of Muslims and Jews throughout the High Middle Ages also fueled the distrust of the other. It was common to practice accusing marginalized populations of ceremonial newborn murder. Jews were accused of taking Christian children for sacrifice in graphic blood libel narratives. Both Christians and ancient Romans leveled similar charges against witches and Christians.

The abundance of magic formulae and publications from the Middle Ages demonstrate that magic was commonly practiced in many ways despite being highly denounced at the time, sometimes for political or social reasons. According to Richard Kieckhefer, there are two main types of magic: low and high, or intellectual and practical. Additionally, there is proof that magic involving automatons and precious stones is of interest to the courts. Also, magic was used as a literary element at the period, particularly Merlin's appearance in the Arthurian tales. Even while it borrowed from Jewish customs and Arabic scientific materials, such the astral magic treatise Picatrix, medieval European magic also drew from the mainstream Christian tradition, maintaining its feeling of otherness. For instance, necromancy employed Latin Christian phrases and ceremonies to convince the souls of the dead to submit.

Early modern and late medieval Europe

By the late Middle Ages, roughly between 1350 and 1450, and into the early Modern era, roughly between 1450 and 1750, magic was seen as a component of a pervasive and dangerously antisocial demonic cult that also encompassed the forbidden acts of sorcery, necromancy, and witchcraft. Inquisitions were conducted on suspected heretics, witches, and magicians in an effort to discover their cult affiliations and eliminate the means of transmission (such as by burning the allegedly guilty individuals and/or their literature). In addition to providing a thorough description of witchcraft (such as the witches' sabbath and a midnight assembly in fealty to the Devil), the influential book Malleus maleficarum (The Hammer of Witches, 1486) by Jacob Sprenger and Henry Krämer is also to blame for the misogynistic association of witchcraft with women

Reviews for The Jar Spells Compendium

[vangelic1 · Rating: 3 out of 5 stars]

The book needs an editor. I don’t usually say that, but there are typos, random words/phrases that don’t go with the sentence before or after it, and inconsistencies.

The organization is a little odd as there are two totally different sections labeled “how to create a spell jar.” The second one is more informative than the first one, and the sections about intentions, choosing items or substitutions, moon phases, etc. should be at the beginning - before giving the recipes.

It’s not that the content is unhelpful, it’s that the typos, formatting, and organization issues make this less user-friendly than other books. And this version has several notes in all caps, throughout the book, about not being able to control ads what ads are displayed, but there are no ads! I have no idea if the author took sections from their blog and pasted it in the book or if they previously published the book with ads inside.

It almost feels like this was an early draft of the book that was uploaded and not a final proofread copy.