Lucky Dreams

In dreams, seeing a dragon is said to be an omen of future success. Particularly with regard to personal goals and ambitions, dreaming of dragons reassures Koreans that they are on the path to success.

In dreams, Koreans believe that fire and flood are omens of burning down the troubles in your life or washing away bad luck so that good luck can come. However, seeing the ashes of the burned structure may mean that the troubles will return, and unless the flood waters are clean, they may be bringing more bad luck.

Lucky Dreams

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Yes, I do mean poop. As my student also shared, she had a dreamstate experience of rescuing a toddler from fetid waste pit of a traditional toilet (essentially a hole in the floor). In the Western world, it is common practice to use manure from animals to fertilize fields. In Korea, using human excrement was an accepted practice, and if done right, it can yield equally positive results. Though it is unclear how long Koreans have been farming the land, records of rice farming go back nearly 2,000 years. Understandably, a good harvest was essential to the survival of a community, and with the use of human excrement as fertilizer, good poop meant good food.

In dreams, seeing excrement or a toilet can mean a future of good luck. Perhaps playing they lottery or taking a chance on something new ought to be on your to do list after a dream about solid biowaste.

Though only about half of Koreans are religious, most of them hold on to mythology from their past. Korea has a rich cultural heritage, and they are very proud of it. And so, I say to you, may all of your dreams be pig dreams, especially ones that involve dragons soaring over burning houses and piles of poop.

Legend has it that the three "best" dreams you can have are about Mount Fuji, hawks, and eggplants - in that order. There're a lot of theories explaining why these three should be considered so auspicious, one of them being that it's about relative height. The tallest mountain in Japan is Mount Fuji, near which is another mountain called Ashitaka (taka means hawk) that's about half as tall as Fuji. Eggplants were added, people think, to poke fun at their high prices in ancient Japan.

It is considered to be particularly good luck to dream of Mount Fuji, a hawk, and an eggplant. This belief has been in place since the early Edo period but there are various theories regarding the origins as to why this particular combination was considered to be auspicious. One theory suggests that this combination is lucky because Mount Fuji is Japan's highest mountain, the hawk is a clever and strong bird, and the word for eggplant (, nasu or nasubi) suggests achieving something great ( nasu). Another theory suggests that this combination arose because Mount Fuji, falconry, and early eggplants were favorites of the shgun Tokugawa Ieyasu.

Lucky Numbers Dream Guide

What did you dream of last night? What did you see and what happened in those dreams? Convert your dreams into Lucky Numbers to take on this weeks draws, they could help you get lucky!

The idea of visualizing your reality and working toward it is a complicated topic, which is why we tapped Dr. Whitney Goodman, LMFT, psychiatrist, and author of Toxic Positivity, to talk about all things lucky. Keep reading to form your own opinion about this new trend.

This article tries to find answers to your questions. You will find here why we dream, what goes into a dream and what lucky dreams are made of. You will also find a list of good luck symbols that may pop up in your dreams.

Dreaming about a gem indicates your happiness and satisfaction with life in general. It may be related to financial security, happy relationships, or a flourishing business. It is a common sign of wealth and prosperity. These are dreams that mean money is coming.

When you see yourself being happy in your dreams, it is a good sign. Your life may not be filled with happiness and contentment right now but your desire for it is so overwhelming that it is showing up in your dreams.

A curiosity of hoodoo magicfor gambling luck,"Aunt Sally's Policy Players Dream Book" consists of nineseparate alphabetical lists of objects and situations foundin dreams with interpretations and lucky numbers for playingpolicy, an illegal (and now obsolete) lottery once popularin the black community. Also included is a reprint of a 19thcentury French divination system called the "Oraculum orBook of Fate," based on an old Arabic system of sand-divination commonly called geomancy. tag_hash_112 "Aunt Sally's" was first published by Wehman Bros. in 1889. The author is unknown, but in the first edition, the copyright was claimed by Henry J. Wehman. Later acsimile editions were printed by I. and M. Ottenheimer of Baltimore, Maryland; The Lama Temple of Chicago, Illinois; and Indio Products of Los Angeles, California. The image shown here is from a facsimile edition published during the 1980s. The cover depicts a thin, gap-toothed old black woman in a headscarf, shawl, calico blouse, and apron. Folks who collectpsychedelic-era art may recognize this image as theswipe-source for a 1967 poster by Rick Griffin for a concertby Big Brother & the Holding Co. and Canned Heat. In the1930s-40s a major hoodoosupplier, the King Novelty Company, not only sold the "DreamBook" but also manufactured a line of Aunt Sally's incense and other hoodoo potions. King's AuntSally was flipped right for left, and was younger andplumper, but she still wore the old slavery-days costume.She looked a lot like the then-current image of Aunt Jemima,seen on the pancake mix of the same name. Policy was an illegal lottery first introduced in Chicago in1885 by an operator nick-named Policy Sam. It soon spreadaround the country and, despite anti-policy laws, whichstarted appearing on the books as early as 1901, itflourished everywhere in America until legal numbers gamessuch as state lotteries supplanted it. Eventually the use of the term "policy" for this type of game came to implyan African-American clientele, for among Italian-Americans asimilar illegal lottery was called "the numbers," whileCuban-Americans in New York referred to their lottery as"bolita." The name "policy" may have comes from a verbal code thatthe numbers runners (ticket sellers) used when collecting bets onthe street: "Would you like to take out an insurancepolicy?" they asked. One could also play at a "policy shop"or "policy office," where the bets were taken and the stakesheld by "policy writers." Policy bets wereplaced on groups of numbers from 1 through 78(coincidentally the number of cards in a tarot deck). Borrowingfrom horse-racing terminology, a two-number bettingcombination was called a "saddle," a three-number combinationa "gig," and a four-number combination a "horse." Gigswere the most popular play, but bets could be made incombinations of up to 25 numbers. Some gigs were so well-known that they had their own names, such as"the washerwoman's gig" (4, 11, 44) and "the dirty gig" (3, 6, 9). In the 19th century, a wager could be as low as one cent pernumber or three cents per gig; by the 1930s most operators set a three-cent ornickel lower limit on bets. The payout was usuallyten-to-one, but higher payouts were made for groups ofnumbers. Winning policy betswere selected several times a day, when those who ran thegame spun a large wheel and "the numbers fell."Obviously, spinning a wheel left the operators open tocharges of fraud. This did not stop people from betting,though. The "companies" that operated policy wheels gavethemselves (and thereby their wheels) colourfulnames, such as "The Interstate," "The East & West," "The RedDevil," "The Dead Row," and "The Streamliner." In New York during the1920s, policy operators tampered with their wheels so oftenthat an "honest" version of the game was established inwhich gig bets were taken on the last three numbers of thedaily Federal Reserve Clearing House Report. The policycompany that ran this game, known as "Clearing-House," wasimmune to charges of corruption, and offered the furtheradvantage that the bettor did not need to contact a runneror return to the office to learn if he or she had won --because the numbers were printed in the daily newspapers. Inthe South another "on-the-level" policy game, called "TheCotton Exchange," derived its winning numbers from the dailyspot prices for cotton on the Chicago Board of Trade. At thehighest levels, there were definite connections between theAfrican-American, Jewish, and Italian-American mobsters whocontrolled both the policy companies and the numbers rackets; theysometimes teamed up to open new territories, and other timesthey killed one another to dominate gamblingoperations in certain towns or among certain ethnic groups. The use of policy dream books may be as simple asto catch lucky numbers through dreams, but the gift of dreaming true is valuable in many ways, however, not just for money-making. Dream books -- of which "Aunt Sally's Policy PlayersDream Book" is by far the best-known -- are part of theAfrican-American hoodootradition. They link dream images (e.g. dream of a cook or dream of a locomotive) to divinatory meanings (e.g. "you willreceive a letter" or "beware a strange man") and they also give numbers for betting (e.g. 5-14-50 or 65-41-55). In a typical numbersbook, the dream images are listed in alphabetical order,with one, two, three, or four numbers beside each item,specifically designed for the convenience of those who bet onpolicy. The authors of these dream books are largely unknown to modern players, but among the most prolific was a man named Herbert Gladstone Parris. Under the pseudonymsProf. Konje, Professor Uriah Konje,and Prof. De HerbertParris wrote and published a considerable number of lucky dream books during the 1920s and 1930s.Other dream book authors include:Madame Fu Futtam (Dorothy Hamid, 1905 - 1985), a candle shop keeper in New York, who taught spiritual and occult work as well as giving dream interpretations and lottery luck numbers to her clientele. Black Herman (Benjamin Rucker, 1892 - 1934), a stage magician and a root doctor as well, whose most famous book was probably ghost-written by the mysterious "Mr. Young" Rajah Rabo (Carl Z. Talbot, 1890 - 1974), whose Pick 'Em Dream Book gives prophetic information in addition to numbers. By the 1930s several brands of "lucky dream" incense were beingmanufactured for the use of policy players. Burned in thebedroom before sleeping, they were designed to increase aperson's chance of dreaming lucky and remembering the dreamlong enough to get it interpreted in numerical form. Inaddition, they often contained their own sets of luckynumbers, intended to be taken up by sifting through theincense ash upon awakening. Lucky dream incenses of early to mid 20th century fell into two majortypes: loose, self-lighting incensepowders with a three-digit gig printed on paper andinserted in every package, and compressed charcoal briquetteincense, which, when burned, revealed a hidden three-digitnumber in the ashes. Examples of the powder type includedthe King Novelty brand Aunt Sally's Lucky Dream Incense andthe Sonny Boy Products brand Lucky Dream RememberingIncense. The briquette type was represented by Lucky NumberIncense, manufactured by the Eastern Trading Company ofChicago, which came in a pasteboard box depicting Buddha. Inside thebox, packed on top of the incense, was a tiny three-fold booklet thatinterpreted the numbers from 100 to 999 and gave themeanings for a few dreams.The following description of a policy shop was written in1892 by the journalist Thomas Knox, when the game was stillin its relative infancy. In the shop Knox visited, thepolicy wheel itself was not seen by the customers because itwas located at the company's "central office" on BroadStreet. Furthermore, he estimated that only 30 - 40% of thepolicy players were African-American, but that percentagecontinued to increase until by the 1920s policy was almostexclusively the provenance of African-American gamblers: "Playing policy" is a cheap way of gambling, but one onwhich hundreds if not thousands of dollars are risked everyday in New York. Sums as low as three cents can be riskedupon it, and there are policy-shops where bets of one centare taken. The play is upon numbers which are drawndaily, usually in Kentucky or Louisiana, and sent bytelegraph. The numbers are from 1 to 78; the room where thegame is played is, like those of other cheap gambling-dens,usually at the rear of a cigar-store, barroom or other placewhere it does not rouse suspicion if many persons are seenentering. A long counter extends the entire length of theroom, and behind this counter, near its center sits the manwho keeps the game and is called the "writer." He is not theproprietor, but simply a clerk on a salary, and his dutiesare to copy the slips handed up by the players, mark themwith the amount of money paid, and watch to see that nofraud is practiced. There are twenty-five plays everymorning and the same number in the evening at the regularshops, and they all get their winning numbers from a centraloffice in Broad Street. Near the "writer" is an iron spikeor hook on which are the policy slips; each slip containsthe winning numbers and is placed faced downwards so thatnobody can see what it is. Let us now see how the scheme isworked. I am about to try my luck at policy, and forthis purpose enter a shop and pass through to the rear. Ifthere are ten people in the room it is even chance thatthree or four of them will be negroes, as the coloredbrethren are very fond of this game of chance. Theassemblage is promiscuous and not at all select. Alongthe counter are numerous slips of paper for general use. Itake one of the slips and write upon it five pairs of numbers [sic; he means trios of numbers, not pairs, as will be seen], using any numbers from 1 to 78. I give this slip tothe "writer," with fifteen cents, and say, "Put me in for five gigs at three cents." Two numbers are called a"saddle" and three numbers a "gig." There are numerouscombinations in the game, but "gigs" and "saddles" are themost popular. I wait until the other players have put intheir bets, which the "writer" copies and records and thenhands back to the players, just as he copies and returnsmine. When all the bets are in he takes the first policyslip from the spike or hook aforesaid, writes upon a slatethe numbers he finds on the slip and then hangs it up whereeverybody can see it. He writes them in two columns oftwelve numbers, and if I have guessed two of the numbers ineither column in one of my gigs, I walk up to the counterand present my ticket for payment, receiving ten times theamount of my wager. But a man stands as good a chance ofbeing struck by lightning as he does of winning at thisrate. Nevertheless the game is full of seductiveness onaccount of its possibilities and also on account of itscheapness. Some of the shops have telephone connections, anda customer who is known to the establishment can play policywithout leaving his office by simply telephoning hisguesses. That a large amount of money may be lost at policyis shown by the circumstance that quite recently the cashierof an important law firm in New York city embezzled $125,000of the money of his employers. When the defalcation wasdiscovered and investigated it was found that this enormoussum had been spent in playing policy in a notorious shop onBroadway. "Darkness and Daylight; or, Lightsand Shadows of New York Life," by Helen Campbell, ThomasKnox, and Thomas Byrnes (A. D. Worthington & Co., 1892); pp.639-640. The mechanism by which the bettors' numbers in "AuntSally's Policy Players Dream Book" were assigned to thevarious dream images is unknown to me. It may have beenarbitrary, it may have been cabalistic in some sense (e.g.derived from gematria), or it may harken back to a European-- most likely French -- system of divination. Here isan example of dreams and their numerical equivalents: cat 14

dog 4

surgeon 10 So, say i dreamed that a surgeon was feeding acat and a dog and he fed the cat first. If i wanted to makea gig wager, i would bet 10-14-4. But if i dreamed he fedthe dog first, then i'd bet 10-4-14. Some dreams are giveninterpretations in pre-made 2-number saddle combinations andsome in 4-number horses, but most dream images are given single numbers or 3-number gigs, as the latter was the most popular type of bet toplace. For example: butter (some good fortune, but mixed with sadness) 4, 7, 13

fan (your mistress will be inconstant) 5, 23, 31

judge (you will overcome an enemy) 28, 50, 70

ladder (going up, wealth; coming down, poverty) 11, 31, 43

policy office (foretells riches) 4, 11, 44 Not-so-coincidentally, 4, 11, 44 -- "the washerwoman's gig" -- which signifies both"lottery" and "policy office," is the number-set that AuntSally holds on the cover of her "Policy Players Dream Book." It also appears on the label of a 1930s product called Magic Number Brand Three Number Incense, along with a black cat,a four-leaf clover, a horseshoe,and a pair of dice showing lucky number seven."4-11-44" was also the name of a musical show by BertWilliams and George Walker, staged in New York in 1899 --but despite its propitious name, the show was a commercialfailure. The same gig was later used as the title of a bluessong, Charlie Jackson's "Four-Eleven-Forty-Four," recordedin May, I926 (Paramount 12375). From the 1920s through the 1950s, both the subject of policygaming itself and the numerical combinations found in thedream books made their way into a number of blues songs. Inthe most clever of these compositions, a series of dreambook numbers would be substituted for crucial key words. JimJackson and Bumble Bee Slim (Amos Easton) both wrote songsof this type called "Policy Dream Blues," and other bluesartists who used policy number imagery in their lyrics wereBo Carter (Armentier Chatmon), Kokomo Arnold, Yodelling KidBrown, Albert Clemens (Adam Wilcox), Elvira Johnson, andPeetie Wheatstraw. Typical of the genre is "Policy Blues" byBlind (Arthur) Blake, recorded in December 1930 in Grafton,Wisconsin, for Paramount Records. POLICY BLUES

by Blind Blake Numbers, numbers 'bout to drive me mad

Numbers, numbers 'bout to drive me mad

Thinkin' about the money that i should have had I dreamed last night the woman i loved was dead

I dreamed last night the woman i loved was dead

If i'd have played the Dead Row i'd have come out ahead I acted the fool and played on 3, 6, 9

I act' the fool and played on 3, 6, 9

Lost my money and that gal of mine I played on Clearing-House, couldn't make the grade

I played on Clearing-House, couldn't make the grade

Lord, think of the money that i should have made I begged my baby to let me in her door

I begged my baby let me in her door

Wanted to put my 25, 50, 75 in her 7, 17, 24 I want 15, 50, and 51

I want 15, 50, and 51

I'm gon' keep playin' policy 'til some good luck come A seasoned policy player couldtheoretically decode the singer's meaning by referring backto a numbers book such as "Aunt Sally's" and reading it inreverse. Even with the book in hand, however, Blind Blake'scode is not easy to interpret because the same numbers areused for many different images, so the numbers could beinterpreted in a variety of ways. For instance, in the firstexample i gave, "surgeon" = 10. But so does "chocolate." Still, there are some parts of the song that are fairlyobvious: in the third verse Blake says he was a fool to beton 3, 6, and 9, the "dirty gig." According to "Aunt Sally's," 3 is "anythingfilthy" and also "diarrhoea," 3 and 6 in combination are"any dirty filth," and 3 and 9 in combination are"brimstone" (sulphur), a common ingredient, along with"filth" such as feces and urine, in hoodoo spells for crossing and jinxing an enemy.Taken as a three-number gig, 3, 6, 9 indicates excrement --and humourously implies that Blake thinks it was wrong tobet on dirty symbolism. The famously "filthy" 3, 6, 9 gigappears in a number of other songs about policy, mostnotably "Policy Blues (You Can't 3-6-9 Me)" by AlbertClemens (Adam Wilcox), recorded on April 2nd, 1935 (BluebirdB-5930) and "Policy Wheel Blues" by James Kokomo Arnold, recorded on January 15, 1935 (Decca 7147). In Blake's fifth verse, a sexual double-entendre is engaged bysinger's desire to put his 25, 50, 75 in his girlfriend's 7,17, 24. These numerical sets refer to two separate andpartially conflicting arrays of words. 25, 50, 75 are essentially male phallic numbers: 25 is a "vine"and 50 is a "cucumber," together making the male phallicsymbol of a cucumber vine, reinforced by 75, which can bepotatoes (i.e. testicles) or, even more to the point, "anelephant's trunk." 7, 17, 24 are essentially female and concave numbers: 7 is a"wine glass," a "grave," a "burying ground," a "purse," a"fish," a "coach," "butter," and a "tart" (prostitute), andit naturally combines well with 17, which is a veritablecornucopia of female imagery, including a "goblet," a"stove," a "boat," the "sea," a "burying ground," a "fruit,""earth," a "cup of coffee," a "quiver" (for arrows), a "fatpig," a "house of ill-fame, " and the verbs "digging" and"churning butter" (the last two are common metaphors forsexual intercourse in blues songs), Meanwhile, 17 and 24 as a combinationare "old shoes" and 24 alone is a "red rose" and a "wreath." The implications seem clearly "dirty," but Blake gets the lastlaugh on the listener, because an entirely different set ofascriptions shows that these numbers are demonstrably"clean": The male numerals 25 and 50 can also beinterpreted as "underclothes" (25), "washing," "scrubbing,"and "washboard" (all 50), while the female numbers 17 and24 can also refer to a "river" (17) and "a washtub" (24)-- and so Blake might just as well be saying that he wouldlike to put his wash-board in her tub of river-water andscrub his underwear clean -- a symbolic coupling reminiscentof another blues song, "Rubbin' on That Darned Old Thing" bySam Theard (Decca 7025, recorded in Chicago, September 10th,1934) in which the "darned old thing" that Theard must "rubwith care, while [his wife] sits in her chair," turns out tobe, not her clitoris (surprise, surprise!), but an innocentscrub-board in her wash-tub. Blake's sixth verseconcludes with the singer declaring that he wants "15, 50,and 51" until "some good luck come." Like the previousverse, this one can also be decoded from "Aunt Sally's" as adouble-entendre: On the one hand Blake is avowinghis desire to "screw" (15) a "colored woman" (51) while"lying in bed" (50) -- but on the other hand he is merely indicating an innocent plan "to make noise" (15), "tosing songs" (50), and "to dance" (51) -- all perfectlyappropriate activities for a blues musician! There have been andstill are many other policy players' dream books -- such as"Three Kings," "Kansas City Kitty's," "King Tut's," "NewGipsy," "Professor Konje's," and "Red Star" -- but "AuntSally's" has always been the best seller and remains thestandard of its class. One long-lost competitor to "AuntSally's" was "The Mystic Oracle; or The CompleteFortune-Teller and Dream Book," published in 1893 as #21 in"The People's Handbook Series" by F. M. Lupton of New York.In a mere 32 pages, this pamphlet not only encompassesOneirology (divination by dreams) and The French Oraculum orBook of Fate, but it also explains the secrets ofZodiceology (divination of lucky and unlucky days andhours); Palmistry; Naeviology (foretelling by moles, marks,and scars); Physiognomy (foretelling from hair andfeatures); Cardiology (foretelling by cards, dice, anddominoes); Charms, Spells, and Incantations! Related to dream and oracle books are the so-called "luckybooks" -- many of them sales catalogues released bymanufacturers of herbal patent medicines, especially duringthe period between 1890 and 1945. The sample shown here, "Dr.King's Lucky Book," was published in 1910 by H. E. Bucklen &Co. of Chicago, Illinois and Windsor, Ontario. In additionto advertisements for Dr. King's New Discovery, a remedysaid to cure coughs, colds, and consumption (tuberculosis),the booklet contains a lengthy and typically abstract listcorrelating dream interpretations with gambling numbers,plus many pages recounting then-popular European-Americanfolklore and superstitions. The uncredited author compiledand categorized hundreds of beliefs concerning good and illomens connected to the realms of love, money, marriage, andcareer, and although these are presented uncritically andwithout annotation, they are so far-reaching that Dr. King'sLucky Book is almost as valuable as a scholarly study of theregion's folkways would be, for it represents an accuratecross-section of Anglo-Celtic and Germanic folk beliefs incirculation in middle America before the First World War. Like therest of the LuckyMojo line, this product contains genuine herbal essentialoils, not synthetic fragrances. Lucky Mojo labelsare adapted from vintage packaging and in many casesthe images are as traditional as the ingredients themselves. Aunt Sally's Lucky Dreamis one of a family of related formulas that also includesLucky 13,Lucky Number,Lucky Buddha,Lodestone,Magnet,Attraction,Fast Luck,Lady Luck, Japanese Lucky Seven, Three Jacks and a King,Lucky Hand, Algiers, Five Finger Grass, Money Drawing, Money House Blessing, Money Stay With Me, Prosperity,Wealthy Way, and our signature-scent, Lucky Mojo products. Each one of these old-time recipes is slightly different -- some placing emphasis on magical conjuration, others on magnetic attraction, herbal allies, spirit contacts, spell-casting, or speedy results, or all of these combined with good fortune and luck at ritual, occult, and ceremonial workings -- but they have in common the underlying aim of enhancing the practitioner's luckiness and ability to draw in that which is desired from the external world.The above formulas may, of course, be mixed and matched in any way that suits the practitioner, or may be teamed up with formulas from another line of goods, such as afinancial or money luck formulalike Money Drawing,or a passion and sexual love spell formulalike Love Me.How you choose to use a Aunt Sally's Lucky Dreamspiritual supplies is, of course, up to you, but one very traditional method is to employ them in conjunction with the 23rd Psalm, while praying for all that is desired. PSALM 23 The Lord is my shepherd; I shall not want.He maketh me to lie down in green pastures.He leadeth me beside the still waters.He restoreth my soul.He leadeth me in the paths of righteousness for His name's sake.Yea, though I walk through the valley of the shadow of death,I will fear no evil for thou art with me.Thy rod and Thy staff they comfort me.Thou preparest a table before me in the presence of mine enemies.Thou anointest my head with oil.My cup runneth over.Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord for ever. Amen. GENERAL AUNT SALLY'S LUCKY DREAM SPELL SUGGESTIONS There are thousands of specific spells that employ a variety of hoodoo spiritual supplies. Here are some of the ways you can useAunt Sally's Lucky Dreambrand spiritual supplies to attract the luck you desire. PREPARATION You may perform spells for increasing luck, serendipity, fortunate coincidences, and acquiring whatever you desire at any time that is convenient. If the need is not urgent, you can take time to align your spell-casting with cosmic forces and work by aWaxing Moon Phase, so that the Moon grows bigger while youwork. But don't let the Moon Phases hold you back: if the timing is not right, you can do the work according to the Planetary Rulers of the days of the week, the Atrological Sgns of the Zodiac, or whenever it is best for you. ANOINTING AND DRESSING WITH RITUAL CONJURE OIL Aunt Sally's Lucky Dreamhoodoo oil can be used as a bath oil, to dress candles for magic rites and rituals, as an additive to oil-based furniture polishes, or to wear oin your own body as a magical perfume. The genuine and authentic herbs and roots in the bottle are your assurance that this is a hand-made conjure oil and not a chemical-scented factory product. BATHING WITH HERBAL BATH CRYSTALS Before dawn dissolve half the packet of Aunt Sally's Lucky DreamBath Crystals into atub of hot water. Pour the water over your head 9 times as yousay the 23rd Psalm and namewhat you want. Air-dry yourself and collect a basin of the usedbath water, which now has your essence in it. Dress in fresh,clean clothes, carry the basin of bath-water to a crossroads andthrow the water toward the sunrise in theEast. Walk back home and don't look back. SPRINKLING WITH SACHET POWDERS Dust your body, your important paperwork, or your socks and shoes with Aunt Sally's Lucky DreamSachet Powder, or sprinkle a pinch of Aunt Sally's Lucky DreamSachet Powder in the four corners of the room where you plan to meet with those whom you wish to influence. Each time, saythe 23rd Psalm and name what you want. SMOKING WITH INCENSE Make the Aunt Sally's Lucky DreamIncense Powders into cones (use a twist of paper or a small candle snuffer cone, pack the incense in with your finger, and turn itout of the cone) or place it loose on a brazier. Many people find that keeping a pot of Incense smoking while they work increases their ability to break through into a spiritual space or magical way of working. SETTING CANDLES AS PRAYER LIGHTSCarve your full name on a purple Offertory Candleand dress the candle with Aunt Sally's Lucky DreamOil. As you dress it, speak aloud your petition, such as, "With the help and grace of God, may i achieve what i require and desire." You may burn the candle in sections (generally 15 minutes at a time) or let it burn through to the end, no matter how long it takes. If you burn it in sections, you may fnd it a good idea to light and burn the incenseeach time as well. If you want the spell to be ongoing, or want a light at home to "back you up" while you are about your business, you would be better off to use a fixed and prepared Aunt Sally's Lucky DreamGlass Encased Vigil Candle. Write your petition on paper, cross it with your name written 9 times, and set theVigil Light in a safe place, such as the sink, bath tub, or shower stall, where it will not cause any problems while you are out. DRESSING YOUR CLOTHINGWhenever it is convenient for you, dissolve the remaining half of the bath crystals in hot water andadd the liquid to the rinse water when you do your laundry, especially yourunderwear and stockings. When you wear these clothes, you will be "dressed" for luck. CLEANING UPIt is important to properly dispose of ritual remains.Because these are magic spells for good luck, you may want tokeep the remains around your home. Wrap up anyleft-over candle wax, incense ashes, and used sachet powders in apiece of cloth. Secure and tie it with thread or string.Bury it in your back yard. Order Aunt Sally's Lucky Dream Oil from the Lucky Mojo Curio Co. See all Hand-Made Herbal Hoodoo Oils for Conjure Ritual How to Use Dressing and Anointing Oils in the Hoodoo Tradition $6.00

OIL-HOO-AUNTOrder Aunt Sally's Lucky Dream Incense from the Lucky Mojo Curio Co. See all Conjure Hoodoo Rootwork Incense Powders How to Use Self Lighting Ritual Incense Powders in Hoodoo Practice$4.00

IPD-HOO-AUNTOrder Aunt Sally's Lucky Dream Sachet Powder from the Lucky Mojo Curio Co.See all Magic, Conjure, Hoodoo, and Ritual Sachet Powders How to Use Sachet Powders in the Hoodoo Rootwork Tradition $4.00

SPD-HOO-AUNTOrder Aunt Sally's Lucky Dream Bath Crystals from the Lucky Mojo Curio Co. See all Spiritual, Rootwork, Conjure, and Hoodoo Bath Crystals How to Use Bath Crystals and Floor Washes in Hoodoo Practice$4.00