As I have painstakingly tried to impart to my gentle readers in many prior postings, there are no absolutes. There is good and bad mixed into everything. For all the darkness that Black Sorcery brings, there is also a light and good side to Viet Sorcery. This is the side that allows the Sorcerer to heal illnesses, exorcise harmful spirits, knit broken bones, reunite lost family members, and cleanse and sanctify grounds and regain ravaged habitats for the purpose of peaceful living and virtuous activities. The reason we do not hear much about this side of Sorcery is because it is not shocking and scary, and by nature of its use, it is peaceful and rather benign. Nevertheless, it is no less potent and no less powerful than its counterpart, Black Sorcery. It is all in the intention of the individual Sorcerer—to either uplift and inspire, or destroy and intimidate.
Sorcery is not a simple path. The written sorcery spells (Bùa), possessed plants (Ngải) and spoken invocations (thư) are merely tools that the Sorcerer must have the knowledge to utilize. Without this knowledge, the tool is ineffective, much like a power drill in the hands of a child who does not know enough to plug the tool into the electric outlet, and does not know which button to push that would turn it on. Worse yet, if the child knows enough to do all these things, but do not possess the control and knowledge to use this tool, the result can be extremely harmful, and even deadly. However, in the hands of a master craftsman, structures of useful beauty can be constructed. In an attempt to document that which has mostly been shrouded in a veiled mist of superstition and ignorance, I will utilize my understanding of the Vietnamese language and translate what I can, of the basics of Southeast Asian Sorcery. You can find my translations in the Book of Spells. Keep checking back. I update the spells regularly.
The crucial element to Sorcery is Preparation. Complete Preparation is of high importance and cannot be stressed enough. Pre-preparation starts the day before the spell-casting date. The Sorcerer is required to undergo a cleansing of the mind and body of all impurities. The Sorcerer should not be smoking or drinking of alcoholic beverages twenty-four hours before the day of spell-casting. Eating of food is allowed, with the exceptions of any and all in the Allium family of plants, which include onions, garlic, shallots, leeks, and chives. The mind should be clear of any negative thoughts. The body should be free from illnesses.
There are eleven steps to this process. Each step must be done in the correct sequence and cannot be skipped or partially carried out.
- Have all required items at hand.
- Choose the best time to write the Bùa.
- Ground and center the mind and spirit
- Light the incense for clarity and protection of the mind and spirit
- Invoke the spirits of the higher self and protectorates.
- Invoke the spirits of the writing implements. There are five: water, pen, paper, ink, and pen holder.
- Write the Bùa in one breath’s time, with concentration and positive intention.
- Pass the Bùa spell over the incense smoke three times
- Invoke the final incantation.
The methods above are to be used to create the Bùa. Once they have been created, they must be utilized correctly. There are Seven different methods of application for the written sorcery spells (Bùa). Since each spell is different, and the application for usage is different in each circumstance, its method of application must, therefore, also be determined at the time of casting. The Sorcerer must understand and use the correct method to obtain successful application of the spell that is to be cast.
In the case of combining the Bùa with the Ngải plant, a different set of invocations are to be used. I will detail this in upcoming postings.