Purge Me With Hyssop: The Herb of Cleansing and Purification

Introduction

True hyssop, or Hyssopus officinalis, is a perennial herb native to parts of Europe, Asia, and Africa. Hyssop belongs to the mint family of plants, so it displays a similar growth pattern to many other species within the same family. Historically, it has been used in folk medicine for gastrointestinal and respiratory ailments. Additionally, H. officinalis is edible and has been utilized in various culinary traditions as both a garnish and flavoring herb.

Folklore and Magical Uses

Throughout history, there have been many references to the use of hyssop. Its biblical associations are especially well known and continue to influence many folk traditions today. Hyssop is mentioned several times in the Old Testament, with one of the earliest references appearing in Leviticus 14. In this chapter, hyssop is first used in the cleansing and healing rites for a person afflicted with leprosy. Later, it is used again in the purification of a home alongside other herbs and materia.

Hyssop appears once more in Psalm 51:7:

“Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.”

These verses heavily influence how many practitioners work with hyssop today. Across numerous folk traditions, hyssop is regarded as a powerful cleansing and purifying herb, often directly connected to these biblical passages.

There are also several references to hyssop in various grimoires. In Book II, Chapter XI of The Key of Solomon, hyssop is included among the herbs used to create a ritual cleansing “sprinkler.” The text describes the preparation of this herbal implement and states that wherever the water is sprinkled, it “will chase away all phantoms, and they shall be unable to hinder or annoy any.” Psalm 51:7 is also referenced within The Lesser Key of Solomon, where the verse is prayed during a preparatory bath of hyssop prior to spiritual workings and interactions with spirits.

In more modern occult and folk magic texts, hyssop maintains many of these same associations with cleansing, purification, and uncrossing work. In Hoodoo Herbal, Star Casas describes hyssop as useful for “protection, run devil run, and jinx-removing works.” Likewise, Hoodoo Cleansing and Protection Magic by Miss Aida discusses hyssop as a powerful herb for purification and spiritual cleansing.

My Personal Practice

In my personal practice, hyssop is one of my primary herbal allies. It finds its way into nearly all of my cleansing, purification, and protection workings. My use of hyssop is heavily influenced by its biblical associations, as well as by Appalachian folk magic, conjure traditions, and other folk practices I participate in.

This post is meant to serve as a brief primer on the history and magical uses of hyssop, while also encouraging others to develop a relationship with the plant themselves. If possible, I highly recommend growing hyssop personally. Cultivating and caring for the plant can profoundly deepen your connection to the spirit of hyssop.

Before closing, I wanted to share one simple example of how hyssop may be incorporated into spiritual practice.

Purification & Cleansing Spray

• Pinch of hyssop

• Pinch of rue

• Holy water

Combine the ingredients and pray over the mixture with your spirits for seven days.

This mixture can then be used as a cleansing spray for yourself or your space.

References:

Hyssopus officinalis (Hyssop) | North Carolina Extension Gardener Plant Toolbox. (n.d.). Retrieved from plants.ces.ncsu.edu website: https://plants.ces.ncsu.edu/plants/hyssopus-officinalis/

Internet Sacred Text Archive. (2023). Grimoires | Internet Sacred Text Archive. Internet Sacred Text Archive. https://sacred-texts.com/grim/index.htm

Casas, S. (2022). Hoodoo Herbal. Red Wheel Weiser+ORM.

Aida, M. (2020). Hoodoo Cleansing and Protection Magic. Weiser Books.

Re-Introductions

Hi everyone! It has been a while, and I am excited to be relaunching my website and writing more here in this blog space. A lot has changed in both my personal and spiritual life since my last post. I moved from Raleigh to Charlotte and decided to go back to school! I have been advancing in my mundane career and hope to buy a house soon in the future.

Spiritually speaking, many things have changed, while others have stayed the same. I am still practicing Appalachian folk magic — in fact, it has become even more central to my day-to-day practice. One major shift in my spirituality is that I no longer actively practice Norse/Germanic paganism. Instead, I have focused more on practical, everyday spirituality and folk magic. Additionally, my ancestral practice and Marian devotion have become deeply important parts of my spiritual life. I am also apprenticing within a folk tradition that I am not able to speak much about at this time.

This “paring down” of my practice has simplified my spirituality in a way that feels more meaningful and practical for me. I have also been finding ways to support those in my community, both spiritually and physically. One event that deeply impacted the way I practice was Hurricane Helene. Even though I no longer live in the area, much of my family and many close friends still do. That experience really brought into perspective what magic truly means to me. Offering support — both tangible and spiritual — to those affected felt like the truest expression of my path.

To conclude this long-winded and rambling post, I am excited to return to my website and to continue writing about what I learn along the way.

Ancestor Veneration

Ancestral veneration was not new to me when I started in my witchcraft/pagan practice. My family and the area I am from, there is a huge importance on community and family. It was not uncommon as a child where we would celebrate a family members birthday even after they had passed on or made a special remembrance during holidays like Easter or Christmas. This made a huge impact on my personal ancestor veneration practice.

There are many places where ancestor veneration is common even among the cultural norms of society. For example Día de Los Muertos is a very well know practice coming from Latin American communities. Many AAPI (Asian and Pacific Islander) also practice some form of ancestral veneration such as Pchum Ben . Looking as other historical examples of ancestor veneration those places that would have practiced nordic/germanic paganism also place a big importance on venerating their ancestors, essentially believing that their belated family members continued on in their spiritual ecosystem and enacting blessings and protection upon their families. In fact, most spiritual practices have some level of ancestral veneration.

Another important aspect of ancestor veneration is blood relatives don’t have to be the only ancestors you work with. For example, your adopted family, friends and ancestral linage (e.g. if your family is German, Scottish, Polish etc). Additionally, some people may also consider saints part of their ancestor work. Personally, my work with saints are would somewhat fall into this category, although not completely. Finally, the concept of the “Rainbow Dead” is another common group of ancestors that are important to those of the LGBT community. This idea is that those queer people before us are our ancestors because they faced similar life stories and challenge as us. The idea of chosen family is important in queer life and this is just another aspect of that in my opinion.

My ancestral veneration practice has become a large and important part of my overall spiritual practice. My practice largely involves a dressed candle that I light for them. I try to aim for daily but I always do it several times a week. Other things on a ancestor altar might vary based on your spiritual path. Some common things are: glass of water, food and other items important to your ancestors, incense, pictures, etc. I like to leave offerings periodically and after workings that my ancestors have helped me with. For me my ancestors are a core part to my workings and are often involved with many of my spells!

Introductions

Hello everyone! I am so excited to launch my blog, where I can ramble on about all my magical musings. I wanted to begin with a little introduction to the person behind this page.

I am originally from the mountains of North Carolina and currently live in the “Oak City,” also known as Raleigh. I would describe my practice as a bit of a hodgepodge of all the things that have influenced my life. First and foremost, I consider myself a folk practitioner. Living in Appalachia for most of my life has shaped me in countless ways.

I grew up in a Christian family, as many people in Appalachia do. While I always knew mainstream Christianity was not fully the path for me, I have consistently felt connected to many of the spirits and figures within the Bible. My relationship with Mary has been especially important to me, though there are several saints I also work with regularly.

I also practice Appalachian folk magic, although my family would never call what they taught me “magic.” Much of what I learned came from my grandmother, who taught me and my cousins little practices to ward off sickness or would use different Psalms for various purposes. Plants and nature have always played a huge role in my practice as well. The mountains are, in my opinion, one of the most naturally beautiful places in the world. I often miss the sounds of nature since moving to Raleigh — the animals in the woods, streams and rivers rushing through the hollers, and the clear night skies that seem to stretch on forever.

When I moved away for college, I had the choice to stay in the mountains or seek something different. Wanting a change in scenery and culture, I decided to move away. During college, I began exploring magic and paganism and, like many others, first delved into Wicca. While I quickly realized it was not the right path for me, it opened the door to my interest in magical practice more broadly.

After several personal experiences with the goddess Freyja, I became interested in Norse and Germanic spirituality, though I have never liked boxing myself into a single label or path. I also work with many other spirits, including folk Catholic spirits, my ancestors, and spirits connected to my heritage. My family immigrated to the United States from Germany in the late 1800s and early 1900s, and I have recently been learning more about my great-grandparents’ lives and the places they came from.

I would also be remiss not to mention how growing up gay has impacted my practice. As I mentioned before, I grew up in an extremely Southern Baptist family, and my sexuality was always a point of struggle for me. I did not fully come out until I moved away for college. That struggle deeply shaped my spiritual path and my search for community, and the magical community has played a huge role in that journey. In many ways, I inherently find magic to be queer. I often work with my ancestors for healing in this regard and regularly honor LGBT+ ancestors — those who came before me and helped pave the way so I can live openly and authentically today.

To conclude this long, rambling, and slightly awkward introduction: there are many things that make up who I am and my practice today, and I am always continuing to learn, grow, and evolve. I am excited to share that journey here with all of you.