Spring Garden Magic
by James Kambos
The precise date is always a little unpredictable, but suddenly on a warm sunny afternoon you know the change has begun. Winter has turned to spring! You can feel it, see it, hear it, and smell it. You begin by feeling that sense of quickening in yourself and in your garden. You can see it in the green daffodils thrusting their tips from the soil, reaching for the strengthening Sun. You can hear it; birdsong is more melodious now. And you can smell it, that unmistakable fragrance of spring. It’s a combination of scents—the earthy scent of the soil shaking off the icy grip of winter, the scent of damp cool moss, and the faint woodsy smell of tree bark.
More than anything you can simply sense it. I call it the “promise.” If you look around your spring garden closely, you can see the promise—it’s the future that every garden holds. You can “see” June, July, August—and eventually the autumn harvest. You’re surrounded by the promise of life and rebirth.
The spring garden is a magical place, and you can turn it into a sacred space. With the magical ideas I’d like to share with you, you’ll be able to transform your spring garden into an outdoor altar. It can become a place where you can connect with the Earth and perform simple rituals and magic.
Let’s begin by experiencing the magic of the soil.
Earth and Soil Magic
If you ever have a chance, watch a farmer approach a field for the first time in the spring. They show a deep reverence for the soil. First, they’ll drag the heel of their boot across the soil, then silently they’ll reach down and form a clump of soil with their hand—a sort of mini-Earth—and with a gesture resembling a ritual, they’ll raise their hand skyward as they crumble the soil through their fingers. They touch the Earth not only with their hands, but also with their hearts.
If you want to develop a magical connection with your spring garden, you must also show a similar respect for the Earth and soil. When you do, you’ll be richly rewarded spiritually and physically.
This begins by thanking Mother Earth for the gifts she bestows upon us. Here are some magical ways to do this. On a warm spring day, kneel directly on the ground. Crumble the soil in your hands and release its earthy scent. To purify your garden and to create a ritual space, sprinkle vinegar lightly over the soil. To welcome the Goddess into your garden, press three apple slices into the soil. This not only draws fertility and abundance, it also honors the three aspects of the Goddess—Maiden, Mother, and Crone.
To protect your garden or property from any negativity, try this spell. Place your cauldron or a terra cotta flowerpot in the garden. In it, combine a handful of garden soil, a generous dash of pepper, and a pinch of dried basil. Tap the cauldron three times and stir the ingredients with a rusty nail. Sprinkle this mixture around your garden’s perimeter as you say: “Basil cleanse, pepper sting, this garden is sealed with a protective ring.” Bury the nail on the edge of your garden.
Fertility and abundance were important magical goals for early farmers. To ensure a good harvest in the fall, fertility magic was usually performed in the spring. Here is a ritual based on these old magical practices. Cut some grasses, stems, or branches from spring-blooming plants, shrubs, or trees; honeysuckle, forsythia, grapevine, hawthorn, dogwood, or even lawn grass are just a few ideas. Tie your bundle with willow branches or jute twine. If you’re artistic, you may shape your bundle into a human form. Hide your bundle in your garden or bury it. As the bundle decays, its magical powers of fertility will be released, renewing the vitality of both plant and soil. This belief dates back to the fertility rites involving nature deities such as Pan and the Green Man.
As you begin your spring garden chores, you should treat your gardening tools with the same respect you show your other magical tools. This way, as you plant and tend your garden, each task becomes a form of ritual. Begin by blessing each tool; you may do this by simply anointing each shovel, hoe, or trowel with a drop of olive oil. Rub each handle and visualize your magical intent.
The Earth and the soil are the foundation of the spring garden, but to perform its miracle of rebirth, the soil must be nourished by another sacred element—water.
Rain and Water Magic
The wonder of rebirth and rejuvenation in the spring garden wouldn’t take place without water. The seed would never sprout and the bud would shrivel and die if not for the magic of rain. The soil may be the backbone of the spring garden, but rain is its blood. It cleanses a winter-weary world. It polishes every stone and nourishes the most humble blade of grass. Even the sound of a spring rain is magical. It doesn’t pound the earth like it does during a summer thunderstorm, nor does it have an icy sting to it like autumn rains often do. Instead, it sings a soft magical song. It murmurs softly in the eaves and in the rocky streams. It patters gently on young foliage and perfumes the spring garden with subtle earthy scents.
By being aware of the importance of water’s role in the spring garden, as a purifier and as a form of renewal, you’ll be able to turn every watering task into a sacred rite.
You can begin by using your watering can as a magical tool. Like the cauldron, it holds water and can symbolize the womb or represent the Goddess. And, like the cauldron, it is also a vessel of renewal, from which flows the life-giving element, water. To make watering even more magical, try this. Bring peaceful vibrations to your garden by adding a bit of rose water to your watering can prior to watering. To attract fertility, love, or even encourage a marriage, add a few drops of orange flower water to garden water.
To ease tensions in your life, here is a spring garden ritual that may help. During a waning Moon, fill a birdbath with clean water. Drop a rock into the water and watch as the ripples subside. Exhale, and think of your tensions lessening as the water becomes still. As an offering to the water element, leave flowers or foliage from plants associated with protection floating on the water. Dogwood petals, tulips, or hyacinth are a few ideas.
Another form of water that contains magical properties is morning dew. Most occultists believe the dew of a spring morning to be the most magically potent. Lightly rub dew on the blade of a ceremonial knife to purify it, or anoint your forehead with it to increase psychic abilities.
For the ultimate in spring garden or water magic, catch rain in a jar or your cauldron. Use it as you water your plants during the growing season. Use it to cleanse magical tools. Add it to your bath water, or mix a drop with shampoo. To make rainwater holy, pray over it.
Above all, let the spring rain rejuvenate your own spirit. During a warm spring rain, stand in your garden and be a kid again—make mud pies or jump in a puddle.
Spring gently creeps into the garden. Delicate shades of green begin to appear, and soon we’ll be able to work magic with the flowers of spring.
Spring Flower Magic
Suddenly, the spring garden begins to bloom. Purple and yellow crocuses, creamy-yellow daffodils, and pink crab apple blossoms are some of the flowers that delight the eye. The flowering plants found in the spring garden aren’t only beautiful, they possess ancient magical powers that enchant the garden and home. Here are some spring-blooming plants and their magical associations.
Among the earliest flowers to bloom are crocuses. These small, cup-shaped flowers come in yellow, purple, and white; they’re grown to attract love. Burn the petals and stamens with incense to draw money that is owed to you. Along with crocus, early daffodils begin to bloom. Use daffodils in love and fertility spells. Include them in fertility spells during Ostara.
By April, crab apple trees and hyacinths begin to blossom. Use their flower petals in love sachets and to petition Athena or Venus. To relieve depression and lift your spirits, place a few fragrant hyacinths in a vase.
Spring garden magic wouldn’t be complete without planting the cheerful pansy. They come in an array of colors, tolerate cool temperatures, and draw love. Given in bouquets, they show affection.
If you can plant only one spring blooming shrub, let it be the lilac. Lilacs bloom in white, purple, pink, and now, yellow. They’re known to repel all evil. White and purple varieties were cut for bouquets to cleanse negative spirits from the home. It’s no coincidence that these charming shrubs were planted in many New England and Midwestern dooryards during the eighteenth and nineteenth centuries.
The spring garden should be a place to celebrate magic. Let it be a place to experience the joy of rebirth and the promise of tomorrow.
Sacred Bread
by Sybil Fogg
Making bread is an ancient way to get in touch with our magical cores. There are such things as magical bread-machine recipes, but this method of baking does not really add our beings as a sacred ingredient, so occasionally we must put away the machine and get down and dirty with the business of crafting bread.
Here are a few recipes that all contain a magical essence. Because these are hallowed recipes, remember to cast a circle and call on the quarters as well as the God and Goddess for blessings before beginning.
Easy Moon Goddess Bread
Sometimes, even the witchiest of us are pressed for time when there’s a Full Moon on the rise. This bread is perfect for those occasions when we want to give thanks but cannot spend a day baking.
1½ cups warm water
2¼ teaspoons of active yeast
1 teaspoon sugar
3¼ cups all-purpose unbleached flour, plus a bit more for dusting
¾ tablespoon sea salt
Coarse salt, dried rosemary, thyme, oregano, and marjoram (topping)
Olive oil
Directions: Mix ¼ cup of the warm water with the yeast and sugar. Let stand for about ten minutes until yeast bubbles.
Add remaining warm water. Mix flour and salt in until well incorporated. This dough is pretty sticky, but don’t be afraid to get your hands in it, as that is the best way to touch the spirit. Place dough in lightly oiled bowl and cover with a damp dish towel. Let rise for two hours in a warm, draft-free area.
After the dough rises, place it on a bread board or table lightly dusted with flour. Divide dough into two small rounds. Work flour into your hands and more into the dough as you shape it into a round, moonlike shape. Place dough on a lightly oiled cookie sheet and sprinkle with coarse salt and dried herbs. Allow the dough to rest for about 40 minutes.
Preheat oven to 450 degrees F. For best results, fill a roasting pan halfway with water and slide onto the bottom rack.
Bake on upper rack for approximately 40 minutes or until golden brown. Bread should sound hollow when you tap it.
Leave a piece outside in honor of the Moon goddess.
Brigid’s Inspiring Soda Bread
This bread is perfect for any Imbolc celebration or when our creativity needs a nudge. I find that I can mix the ingredients while thinking about what I want to do artistically and then get working while the bread is in the oven.
2 tablespoons ground flax
3 ounces water
¾ cup plain almond milk
1 tablespoon white vinegar
1½ cups whole wheat flour
½ teaspoon baking powder
1 tablespoon baking soda
1½ tablespoons margarine
¾ cup dried currants
1 tablespoon caraway seeds
Directions: Preheat oven to 375 degrees F and grease a loaf pan.
In a small bowl, stir together flax and water. Let stand for 10 minutes.
Combine the almond milk and vinegar, and let stand to curdle.
In a large bowl, sift together flour, baking powder, and baking soda. Work the margarine in with your hands while thinking of what artistic endeavors you would like to pursue or complete.
Whisk the flax and the almond milk mixtures together. Add to the flour mixture, stirring clockwise just until moist.
Stir in currants and caraway seeds and transfer to the prepared loaf pan.
Bake for one hour. Let cool in pan for a bit, and then invert onto a wire rack or cutting board.
Set a portion aside for Brigid’s inspiration.
Radha-Krishna Love Bread
This bread calls upon the eternal love of the divine couple. Use in love spells or to celebrate love. It is perfect alongside a romantic meal complete with candles, incense, and soft music.
1 (15-ounce) can coconut milk, shaken well before opening
½ cup molasses
¼ cup margarine, cut into pieces
2¼ teaspoons active dry yeast
3 cups all-purpose flour
2 cups wheat flour
1 teaspoon salt
2 teaspoons ground cardamom
1½ teaspoons fennel seed
2 tablespoons finely grated citrus zest (I prefer a mixture of orange, lemon, and lime)
Directions: Combine coconut milk, molasses, and margarine in a saucepan over medium heat. Stir frequently until margarine is melted and liquids are well-combined. Set aside to cool to room temperature.
Sprinkle yeast onto the coconut milk mixture and set aside until yeast begins to bubble, about 10 minutes.
Sift flours, mix with salt, cardamom, fennel seed, and citrus zest.
Combine dry and wet ingredients and stir in a clockwise direction while meditating on your sacred lover.
Turn dough out onto a lightly floured surface and knead until the dough is smooth and elastic, about 10 to 15 minutes. Use this time to really feel the dough and become one with it as you are focusing your essence into the bread.
Grease a large bowl with oil. Form dough into a ball and place in the bowl, turning a few times to coat with oil. Cover with a towel and set in a warm, draft-free area until doubled in size, about 2½ hours.
Uncover bowl and focusing your love into your arm, punch down using your fist, releasing your desires into the dough. Turn dough onto a lightly floured surface and divide in half. One mound will be sacred to Radha and one to Krishna. Knead a few times and form one half into a female shape and the other into a male shape.
Place loaves on a baking sheet and cover with a damp towel. Let rise until loaves have doubled in size, approximately one hour.
Using a sharp knife, slash love symbols into each loaf (hearts, lotus shapes, a flute). Brush with melted margarine. Place loaves on the baking stone or place baking sheet in the oven.
Bake for 20 minutes at 375 degrees F. Lower heat to 350 degrees F and bake an additional 15 minutes or until loaves sound hollow when tapped.
Leave a portion of each loaf out for the eternal lovers.
Demeter’s Wheat Bread
Although bread is a sacred part of the first harvest, this loaf is a perfect accompaniment to a Lammas feast because it honors the feminine principle.
2½ cups warm water
2 tablespoons active yeast
½ cup molasses, divided
3 cups whole-wheat flour
¼ cup vegetable oil
¼ cup almond milk
1 teaspoon salt
3 to 4 cups unbleached white flour, divided
Directions: Mix water, yeast, and 1 tablespoon of the molasses together in a large bowl. Let sit for about 10 minutes, until the yeast bubbles. Pour in the 3 cups wheat flour and mix well, stirring clockwise. Send wishes for abundance into the bowl. When finished, cover the bowl with a towel that has been purchased or crafted for sacred baking. Let the dough sit for 15 to 20 minutes.
Pull back the towel and give thanks. Pour in the rest of the molasses, oil, milk, and salt. Mix together. Begin adding white flour, ½ cup at a time while kneading the bread. I like to begin kneading in the bowl. I once had a beautiful wooden bowl that was shallow and a bit porous, so that it absorbed the essence of my baking. It was handcrafted by a close friend who disappeared from my life not too long after presenting me with his art. Years later, the bowl passed from my hands to my eldest daughter’s when she set off into the world. I would like to think she still uses it to bake bread.
Knead until the dough is smooth and elastic, about 15 to 20 minutes. This is where you will fully work your desires into the dough. Do you want a new house? A new job? Visualize your desire. Cut the dough into two equal parts.
Grease two bread pans, shape the bread pieces into loaves, and place them in prepared pans. Cover pans with a towel, set in a warm place, and let the dough double in size. This will take up to 1½ hours.
Bake loaves at 350 degrees F for about 35 to 40 minutes, until they sound hollow when you tap them.
Leave a bit for the grain goddess as thanks.
Osiris Beer Bread
This works well at either a Lammas or Mabon gathering. At this time, drink and eat to the God and be merry!
2 cups all-purpose flour
1 tablespoon baking powder
1 teaspoon salt
3 tablespoons sugar
1 12-ounce can or bottle of your favorite beer
Olive oil
Directions: Drizzle olive oil into a loaf pan and work it in with your fingers while giving thanks to Osiris for all that you are fortunate for.
Sift together flour, baking powder, and salt. Add sugar and beer. Pour into loaf pan and bake for 20 minutes at 350 degrees F.
Remove bread and brush top of loaf with olive oil. Return to oven and bake for an additional 15 minutes or until loaf is golden brown.
Set aside a piece to honor Osiris.
Hecate’s Pumpkin Bread
As the year comes to a close, don’t forget to honor the dark goddess. This bread works well as part of a Samhain feast or in the ritual of cakes and ale.
3½ cups all-purpose flour
2 teaspoons baking soda
1 teaspoon salt
1 teaspoon ground nutmeg
¼ teaspoon ground cloves
1½ teaspoons ground cinnamon
2 cups packed dark brown sugar
⅔ cup white sugar
2 cups pumpkin puree
1 cup canola oil
⅔ cup coconut milk
Directions: Preheat oven to 350 degrees F. Grease and flour two loaf pans.
In a small bowl, sift together the flour, baking soda, salt, nutmeg, cloves, and cinnamon.
In a large bowl, whisk together the brown sugar, white sugar, pumpkin puree, oil, and coconut milk. Slowly add the flour mixture, slowly stirring counterclockwise. Imagine your troubles being banished as the lumps disappear. Meditate on Hecate and the forks in the road we all encounter.
Divide the batter evenly between the prepared pans. Bake in the preheated oven for 75 minutes or until a toothpick inserted in the center comes out clean.
Leave out a portion for Hecate.
Remember to always bless your working space and thank any spirits that might have joined in the process. Blessed be.
Writing and Casting Spells
for the Best Results
by Deborah Blake
There are a lot of great spellbooks out there for the modern Witch to use—spellbooks dedicated to specific goals like love or prosperity or more general ones like my Everyday Witch A to Z Spellbook (Llewellyn, 2010) that cover almost every situation for which a spell might come in handy. But I advise the Witches I know to occasionally write their own spells, no matter how handy it is to use ones written by others.
There are a couple of reasons for this. For one thing, words are power, so words that come from your own heart and spirit will have the most power for you. Under many circumstances, a spell written by someone else will do just fine, but if the need is great, consider writing one of your own. Additionally, there are sometimes specific circumstances that just don’t fall into the usual categories, and it can be hard to find a prewritten spell that is “just right.” More than this, for many of us, spellcasting is an integral part of being a Witch. By writing your own spells, you are practicing the art of the Craft.
But many people find the thought of writing their own spells a little intimidating. Some folks don’t think they use words well enough. Others are worried that they might get it wrong, and create a spell that either doesn’t work or causes unintentional problems. Both of these are understandable concerns, but don’t let them stand in your way. Everyone can write spells that are both safe and effective, and here’s how.
Spell-Writing Basics
Don’t worry if you are not the world’s greatest writer. Spells don’t have to be long and complicated in order to work, and the gods don’t care if you can spell correctly! The most common complaint I get is from people who can’t get their spells to rhyme. But that’s okay—they don’t have to.
Rhyming is nice for some spells. Traditionally, rhyming is used to give the spells a little more power through the rhythms of the words and to make them easier to memorize. But it certainly isn’t necessary. I’ll give you an example of a prosperity spell done both ways, just to make it clear.
Prosperity Spell 1 – Rhyming
God and goddess hear my plea
Rain prosperity down on me
Bring in monies large and small
To pay my bills one and all
Money earned and gifts for free
As I will, so mote it be
(Originally published in Circle, Coven & Grove: A Year of Magickal Practice. Llewellyn, 2007.)
Prosperity Spell 2 – Not Rhyming
Money I need and money I want
So let it come to me
In positive ways, at perfect times
As I need it, as I want it
As I will it so it is
As you can see, both spells ask for the same thing—they just do it in a slightly different way. The second spell is simpler; it doesn’t rhyme, it is shorter, and it doesn’t get as specific—but there’s no reason it couldn’t work. You could write a spell like that even if writing isn’t your thing.
So the first thing to know about writing spells is that it is fine to do so in whatever style or manner you are comfortable with.
Clarifying Your Goals
Before you ever sit down to write your spell, you want to make sure you have a clear idea of the goal you are working toward. Your spell will be more effective if you are specific—although you don’t want to be so specific that you don’t leave the universe some wiggle room to grant your desires in ways you might not have thought of.
In the first prosperity spell above, you will notice that I use the phrase “Money earned and gifts for free.” That was to allow for the possibility that something might come to me in a fashion I didn’t expect—and it has happened that way pretty often. For instance, I might do a prosperity spell before taking the jewelry I make to a craft show in hopes of good sales. But instead, I might get connections to people who want to sell my work in their store, thereby making more money in the long run. It is better if I don’t specify something like “lots of sales at the show,” when I might end up with even better results if I leave the prosperity spell open-ended.
If you know exactly what you need, such as money to pay for a new car, you can ask for that thing specifically. But keep in mind that if you are a little less specific, the gods might send you someone with a car they need to get rid of cheaply, so try to leave them a little space to gift you with an unexpected but positive solution.
If you don’t know exactly what you need, it is a good idea to sit down before writing the spell and make a list of what it is you want—and what you don’t. Remember that intent is a major component of magick, and make sure you have your intent clear in your head before you write or perform any spell. This can save you a lot of trouble later, or keep you from wasting your time and energy on a spell that simply won’t work.
Casting the Spell
Focus, Will, and Intent
We’ve already talked about writing your spell with your intent firmly in mind. Two other major components of spellwork are focus and will. Your will is your own personal power and desire, and focus is how you direct that will into your magickal work. How well you apply both of these elements to casting your spell can make the difference between a spell that is successful and one that is not.
Will can be built up in a number of ways, including meditating on your goal and its importance to you, drumming, chanting, dancing, etc. It is crucial that you believe in your own power as strongly as possible and put any lingering self-doubt (which we all have) out of your mind if you can. It is also important to believe that you are deserving of receiving the magickal bounty you are asking for. If you need to, you can start your work by saying out loud, “I am strong and worthy,” or any other assertive statement that feels right to you.
Focus is as necessary as will to the process of spellcasting. An unfocused spell rarely works because the energy simply isn’t sent out into the universe strongly enough to be heard or acted on.
Tools as an Aid to Focus
One of the simplest ways to create more or stronger focus when casting a spell is to add in some tools that will help you with your task. Witches use many different items to aid them in building focus during ritual, including candles, crystals, incense, herbs, wands, athames, and the like. Each of these tools has a different purpose or purposes, and if you use them correctly, they can heighten and strengthen your spell.
Of course, the trick is to know which tool to use. Sometimes that will depend on the spell itself. For instance, if you write a spell that calls on the four elements, you will probably want tools to represent them. Here is an example from my Everyday Witch A to Z Spellbook (Llewellyn, 2010):
Spell for Ambiance
Supplies: Small candles in red, yellow, blue, green and/or a candle (any color), a feather, a rock/salt, a bowl of water
Notes: As you call on fire, light the red candle or whatever candle you are using. As you call on air, light the yellow candle and/or waft the feather gently through the air. As you call on earth, light the green candle and/or hold up the rock or sprinkle the salt. As you call on water, light the blue candle and/or sprinkle some water. When you call on spirit, you can lift your hands to the sky or place them over your heart.
I call on fire to set the mood
The perfect style and attitude
To serve my purpose and meet my goal
And cast me in the perfect role
I call on air to set the pace
All obstacles shall it erase
Wafting in the perfect breeze
So I might play my role with ease
I call on earth to set the scene
And ground me so I stay serene
No matter what might come my way
Supporting me through night and day
I call on water to set me free
To be the best most perfect me
Smoothly flowing through the hour
All aspects of my self empower
I call on spirit for success
For confidence and lack of stress
On this occasion let me shine
And touch me with a gift divine
You can see that in the case of this particular spell, it will deepen your focus if you have tools that help you to call on the powers of the elements. If you write a spell for health, you may want to use some items that are sometimes associated with this quality, including a blue candle, a gemstone with healing properties like lapis or bloodstone, and/or an herb or incense associated with healing (lemon balm, eucalyptus, or rosemary, for example).
It can be useful when writing a spell to have some knowledge of these associations, called “correspondences,” and there are many wonderful books that will tell you what they are. But keep in mind that your instincts and intuition are the best sources you have; if it feels right to use a green candle when all the books say to use yellow, you should probably go with your gut.
Timing Your Spell
Many spells have an optimum time for you to cast them. For instance, spells for increase (more of something) should generally be done under a waxing Moon, so that your spell grows stronger as the Moon gets larger. Or else under the light of the Full Moon, which is very powerful. Spells for decrease (letting go of something, banishing, etc.) are usually done during a waning Moon.
Additionally, some days of the week are associated with particular aspects of magick, so you might wish to perform a spell for prosperity on a Thursday, and a spell for love on a Friday. Is this strictly necessary? Of course not. If you have trouble focusing, or the occasion is important, or if you worry that your spell isn’t strong enough, you may want to use more tools to help you focus, and purposely cast the spell on a day and time that might give your magickal work an extra boost. But sometimes the timing just doesn’t work out that way, and this alone doesn’t mean your spell won’t turn out as intended.
Things that Weaken or Ruin Spellcasting
If you follow all the instructions above, you should be able to write and cast a powerful spell that will work for you in positive ways. But there are some circumstances that can weaken or even destroy the spell you have worked so hard to cast, so you want to be aware of and avoid the following:
Drug or alcohol use: You should never cast a spell with anything other than a clear head. For one thing, it is insulting to the gods to come into sacred space under the influence of mind-altering substances. For another, it interferes with focus. (Yes, there are some folks who believe in the use of drugs to deepen spiritual practice; they are entitled to their opinions, and I would never argue with them, but it has been my experience that nothing destroys magickal concentration and focus faster than coming into circle high or drunk.)
Extreme emotional states: As I said above, you need to have a clear head in order to do your best spellcasting. Coming in to your sacred space filled with anger or fear or any other very strong emotion will not only stand in the way of clarity and focus, but you may cast a spell you later wished you hadn’t. This doesn’t mean that you can’t do spellwork when things are bad—sometimes this is when we need magick the most. But try to achieve as calm a state as possible before starting the work. Do some meditation, take a long bath or walk, repeat some calming affirmations. At the very least, take slow, deep breaths and concentrate on the light and love of the gods until your head is in a better place.
Mixed feelings about the spellwork: If you’re not sure whether the spell you are casting is the right thing to do or not, that doubt may undermine the will you need to feed the spell. Never cast a spell unless you are certain of your path in that instance. This is also true of the times when you are uncertain of your goal. That confusion will sap your spell of strength, so it is better to wait until you have a solid goal in mind, and the will to back it up.
Negative intent: This is not to say that you can’t cast a spell that would have a negative impact on someone else; for better or for worse, free will allows for this. However, you should bear in mind that not only do the powers of the universe often not allow these types of spells to work, it is not unusual for them to rebound on the one what casts them—either immediately, or sometime down the line.
Lack of focus: This is the main reason for not coming into circle under the influence of drugs, alcohol, or heavy emotions; they will simply make it too difficult to maintain the focus needed to create a powerful spell and send it out into the world. But other things can get in the way of focus, too. If you can’t find a quiet, private place to cast your spell (the kids are running around screaming, the dog is barking, the neighbors are arguing at the top of their lungs) you are better off waiting for a different time. It is almost impossible to get good results when you cast a spell in the midst of chaos.
The Spell Is Cast
Don’t let any of these cautions discourage you, though. Writing and casting your own spells can be a fun and empowering part of a well-balanced witchcraft practice. If you follow the few simple suggestions laid out above, and sidestep the (easily avoidable) pitfalls that can stand in the way of successful spellcasting, all Witches can create spells to enhance and entrance their lives.
Herbal Constituents
by Susan Pesznecker
If you’re doing serious work or study in the field of herbalism—especially medicinal herbalism—it’s only a matter or time before you encounter the idea of herbal constituents.
A “constituent” is part of a whole. In herbalist terms, a constituent is the component of the plant that contributes to its unique properties and characteristics.
We typically speak of constituents in terms of medicinal herbalism; however, the magickal, culinary, or spa herbalist should also be aware of these effects, as they may interact with what one is trying to accomplish in the sanctum, spa, or kitchen. Even more importantly, understanding the nature of an herb’s constituents shows respect for the plant material and helps one avoid the “fluff versus science” conundrum. In other words, a practitioner should thoroughly understand her materials and what she’s working with, rather than simply following a recipe from a book.
When using different types of herbal preparations, such as infusions, decoctions, or tinctures, the goal is to extract the plant’s constituents efficiently while retaining the greatest percentage of active constituents possible. Each herbal technique is therefore matched to the type of material and the desired result. For example:
Infusions are used to extract constituents from soft or fragile materials, such as leaves, flowers, and light stems—collectively known as aerial parts. If these delicate materials are treated too aggressively, most of the constituents will be lost. Thus, infusions of water or oil are used to gently coax the constituents from the herbs.
Decoctions are used to extract constituents from hard or woody material, such as roots, heavy stems, seeds, and bark, with the herbal parts being simmered or even gently boiled in water for twenty to thirty minutes or longer. Straining a decoction while it’s still warm is important in order to capture the beneficial constiutents in the precipitate (like the excess salt that cannot be dissolved into the saltwater solution), which typically settles as the mixture cools. Once it settles, the precipitate often could be lost in the sediment. Straining while warm will result in a potion thatmay be a little cloudy, but it will be much more effective.
Dried herbs have had their water removed, so their constituents tend to be more concentrated than those of fresh herbs. When using fresh herbs, we compensate by chopping or crushing them to release their constituents, and also by doubling the quantity.
When working seriously with herbal materials and constituents, accuracy is critical, and it’s also very important to use a plant’s scientific name. This creates clarity and ensures that both practitioner and source material are referring to the same plant. For instance, there are at least half a dozen “bluebell” species in the continental United States. Instead of just calling a plant a bluebell, referring to it as Hyacinthoides non-scripta makes it clear you’re talking about the common bluebell rather than the Scottish bluebell or the English bluebell. Obviously, this could make a tremendous difference in the end product.
There are hundreds of known constituents. Some—like minerals and volatile oils—are common and more or less harmless, while others—like coumarins and alkaloids—are less well understood and can be dangerous or even lethal, especially if used incorrectly. This is yet another reason to always use the scientific name when referring to any plant.
Let’s look at some of the more common constituents:
Alkaloids: Organic compounds that contain nitrogen molecules, these bond easily with other compounds, and this makes alkaloids especially active and potent. The classic alkaloid reduces spasm, relieves pain, and dries up secretions. Alkaloids, however, may be extremely dangerous and should be used only by expert herbalists. One of the most common and powerful alkaloids, atropine, is found in the deadly nightshade plant (Atropa belladonna). Another strong alkaloid, vincristine, comes from a rare periwinkle and is used to treat leukemia.
Bitters: When taken by mouth, these substances taste bitter, stimulate salivation and digestive secretion, and whet the appetite. Orange peel, wormwood (Artemesia absinthum), and hops (Humulus lupulus) contain high levels of bitters.
Cardiac glycosides: These substances stimulate the heart and improve its contraction; they also improve urinary output, removing the edema associated with heart failure. Cardiac glycosides are extremely dangerous—even lethal—if used incorrectly. The best-known herb containing these constituents is foxglove (Digitalis purpurea).
Coumarin: A substance that tends to thin the blood, i.e., acting as an anticoagulant (anti-clotting agents). Coumarins tend to have a sweet, vanilla, or “fresh-mown hay” smell. Plants that contain coumarins include sweet grass (Hierochloe odorata), mullein (Verbascum species), and woodruff (also called sweet woodruff, Galium odoratum).
Flavonoids: Rich in antioxidant chemicals, flavonoids help repair cell and tissue damage and slow down the effects of aging. They are strongly flavored and often associated with yellow and white fruits or flowers: lemon (Citrus limon) is a good example. One type of flavonoid—the isoflavone—is found in red clover (Trifolium pratense) and has estrogen-like effects.
Minerals: Organic substances—calcium, sodium, iron, potassium, etc.—that help the body carry out various cellular activities. For example, potassium is essential to a healthy heartbeat and normal blood pressure, while calcium is needed for strong bones and teeth. Mineral-containing herbs often have a gritty texture, as in dandelion greens (Taraxicum officinale) and the common horsetail (Equisetum arvense).
Mucilage: A polysaccharide substance extracted as a viscous or gelatinous solution from plant roots, seeds, etc., and used in medicines and adhesives. Mucilages soothe and heal the digestive tract. Slippery elm (Ulmus rubra) and flaxseed (Linum usitatissimum) are often used for their mucilaginous properties.
Phenols: A group of strong compounds that tend to reduce inflammation and protect against infection. These herbs tend to have a strong or sharp smell. Examples include the mint and thyme families (various species), wintergreen (Galutheria procumbens), and willow (Salix alba, and its cousin compound, acetylsalicylic acid, aka aspirin).
Proanthocyanins: Closely related to flavonoids, these compounds also work as strong antioxidants and tend to impart deep color to fruits and vegetables: red peppers, beets, eggplant, purple grapes, blackberries, and yams have abundant anthocyanins, as does dark chocolate. Hawthorn berries (Crataegus oxycantha) also are rich in anthocyanins. These compounds strengthen the heart, protect circulation, and benefit the eyes.
Saponins: Toxic compounds that make soaplike foam when shaken with water. Saponins are chemically similar to many of the body’s hormones; they tend to be very active and often exhibit hormonal activity. They thus have a stimulant nature and support recovery from illness. Wild yam (Dioscorea villosa) and licorice (Glycyrrhiza glabra) are known for their saponin levels.
Tannins: Harsh astringents that tend to tighten and contract tissues, stop bleeding, and/or dry up excessive watery secretions. Think of substances that make you pucker, like dry red wine or strong black tea. Oak bark and acorns (Quercus rubra) are high in tannins, as are purple grape skins and black teas (Camillia sinensis).
Vitamins: These substances support cellular activities, tissue and skin health, metabolic processes, and all sorts of healing and reparative processes in the body. Many herbs contain significant levels of one or more vitamins: for example, consider rose hips (Rosa sp.) and watercress (Nasturtium officinale), potent sources of vitamins C and B1, respectively.
Volatile oils: Essential oils that provide a strong scent and diffuse or evaporate quickly. These are some of the most widely used herbal constituents. Tea tree oil (Melaleuca alternifolia) is an excellent example of a volatile oil with antiseptic and fungicidal qualities.
When working with constituents, you’ll probably come across many unfamiliar terms. Be sure to look each of these up. For example, look back at the definition of mucilage, which includes the words polysaccharide, viscous, and gelatinous. To understand what a mucilage is, you also need to understand what these words mean:
• Polysaccharide: a complex sugar (carbohydrate)
• Viscous substance: a thick, sticky liquid
• Gelatinous: acts like a gelatin, i.e., a liquid that becomes semi-solid or jelly-like under certain circumstances.
Exploring each of these terms helps visualize how a mucilaginous herb treats diarrhea: the sugars provide easily absorbable nourishment, while the viscous, gelatinous mucilage helps solidify the liquid stool. Understanding a plant’s constituent nature thus helps you understand what the herb will do, which is important in deciding how to use it.
When working with herbs, always work with reputable sources, meaning sources created by trained herbalists. This is not the time to use Wikipedia, where herbal entries are likely created by lay writers with no herbal experience. Find yourself one or two good herbal reference guides and rely on those. I’ve listed three excellent resources below.
Practice safely—and practice smart!
For Further Study
Bremness, Lesley. Herbs. The Visual Guide to More Than 700 Herb Species from Around the World. London: Dorling Kindersley/Eyewitness Books, 1994.
Chevallier, Andrew. Encyclopedia of Herbal Medicine. The Definitive Reference to 550 Herbs and Remedies for Common Ailments. London: Dorling Kindersley/Eyewitness Books, 2000.
Ody, Penelope. The Complete Medicinal Herbal. London: Dorling Kindersley/Eyewitness Books, 1993.
Apartment Gardens
with a Magickal Twist
by Blake Octavian Blair
Most magickal people feel an innate connection with the natural world. Tending a garden is one of the most popular ways to nurture that connection. Having your own magickal garden provides an outlet through your kinship with the natural world for you to grow plants, herbs, and flowers for protection, spellwork, cooking, and many other purposes. However, Pagan apartment dwellers (such as myself) often feel discouraged by lack of space, limited natural light, and other logistical obstacles. Fear not, my fellow tenants! Although it can require extra planning, careful plant selection, creative space management, and a bit of trial and error, you can have your own wonderfully satisfying magickal apartment garden.
One of the first considerations you will need to address is location. Where in your apartment would you like to place your garden? Are you in a basement with very little light? Is your unit on the ground floor with a private patio? Are you on the fourth floor of a multistory building with only a tiny terrace or perhaps no outdoor space at all? These are all very viable scenarios for an apartment garden. Small or narrow terraces and windowsills provide a great opportunity for a window box planter, perhaps full of magickal and culinary herbs or a row of protective cacti! A patio can allow for space to include sculptures and to sit among your plants and meditate amid nature. A bathroom with a window provides a dash of occasional humidity that is perfect for a potted fern or two. The fairies will love you!
Once you have prospective locations in mind for your garden, it is time to consider their exposure. Almost any possible exposure scenario is capable of supporting some type of apartment garden with a little bit of creative design and plant selection. Most apartments only have exposure in two directions—the front and rear of the unit. If you live in an end unit, you may be lucky enough to have three directions of exposure. Furthermore, only one of those directions might be viable garden space. A southern or western exposure will give you the most direct sunlight. If you have a balcony, terrace, or patio of any size, consider yourself lucky to have the bonus outdoor real estate to work with. This may allow you to grow some produce. I have found fruits and vegetables stand the best chance of thriving in outdoor spaces because they generally require high levels of sunlight. Consider giving tomato plants a shot. With favorable growing conditions, they are fairly easy for the beginning gardener, as several varieties grow well in pots and can flourish in partial to direct sunlight. My husband and I went to our local farmers’ market to purchase our tomato plants. Not only did we get a great deal, the grower helped us pick the variety best suited to our exposure conditions. We have also found that plastic five-gallon buckets work great for tomato plant pots! It can be a very spiritually satisfying experience to serve a salad with tomatoes you lovingly grew yourself!
If you think you would enjoy having a few colorful flowers around, a great magickally functional choice to add a splash of color are marigolds (Calendula officinalis). Not only are they cheery in appearance and bring blessings for a healthy home, but it is also said that putting a pot near your home’s entryway helps keep unwanted visitors away. That is one handy flower!
Plants that thrive and grow best in direct sunlight are bountiful and quite easy to find. So rather than detailing those varieties, I’d like to spend some time on a few plants that will grow in partial- to low-light conditions, as this is fairly common in apartment living. I myself have lived in several apartments that had only northern and southern exposures, with the only feasible growing area being the north. A southern exposure can be too strong for some herbs and more delicate plants. If your porch has a low light exposure, or you live in a basement with tiny windows, here are a few tips for successful plant selection. You will want to stick with foliage plants whose leaves are thick and have a leathery or waxy texture. Additionally, the darker green the foliage, the better. These are the signature signs of plants that will tolerate low-light conditions.
There are a few commonly available houseplants that are old standbys that will survive in conditions varying from a dim basement to a sunny patio. One of them is the pothos (Epipremnum aurem), a hardy vining plant that will tolerate both low-light conditions and infrequent watering schedules. A well-cared-for pothos grows rapidly and fills a space with its vibrant energy of growth in no time flat. Another great functional reason to grow pothos is that it filters toxins from the air! In a basement apartment, pothos can add a striking green splash of life when planted in a window box and set on a basement windowsill. In a very short time, its vines will begin to spill over the edges and begin to trail enchantingly through the space. Mother-in-law’s tongue (Sansevieria trifasciata) is another good low-light choice. Its long pointed tongue-like leaves give it a very protective feel, even if the allusion of the plant’s common name isn’t very kind to your extended family! Mother-in-law’s tongue is virtually indestructible and has survived even the neglect that comes from being under the care of a college dorm resident. Aloe vera (Aloe barbadensis) is another pointy plant with protective energy. Also dubbed the “medicine plant,” it has wonderful healing properties in both the physical and metaphysical realms. Aloe is a perfect plant for both the kitchen and entryways. I have two large pots of aloe on my apartment’s front porch guarding the entry. Should you burn yourself in the kitchen, simply break off one of the stalks and rub the gel on the afflicted area—first aid courtesy of Mother Nature! Also, any of the plant selections I just mentioned will survive just fine indoors or out in low to moderate light. However, if you keep your green beauties outside, depending on your climate, you may have to overwinter them indoors.
Apartment dwellers are rarely able to plant things into the ground itself and will need to utilize methods of container gardening. Don’t worry, the many creative and enchanting options for containers are limited only by your imagination! However, there are some practical considerations. Most importantly, you need to consider both the material and drainage of the container and its appropriateness to the plant you will choose. Terra cotta, ceramic, and plastic pots are the three most popular commercially available containers. Terra cotta pots are earthy with wonderful natural appeal and are available in a wide variety of shapes, sizes, and styles. They are also lend themselves to easy decoration for spellwork (more on that later). However, terra cotta will absorb moisture, which means you will have to keep a closer eye on moisture levels and watering frequency. Glazed ceramic is a nice, natural material that will not soak in moisture. Plastic is also very popular and although less natural, it provides a durable lighter-weight pot than terra cotta or ceramic, and it also will not absorb moisture from the soil. However, a fun and affordable way to obtain containers is to create your own through finding and repurposing unused containers from thrift stores, yard sales, and around the house. Repurposing and reusing existing objects is also a more eco-friendly route. Teacups, teapots, casserole dishes, baskets, and even old shoes can make creative plant containers! Be sure to do a little research on how to prepare your found container to withstand soil and moisture and to provide appropriate drainage.
When being creative with the space available to you, do not forget to work in all directions—this means utilizing vertical space as well as horizontal space. Vertical gardens have become increasingly more popular in recent years, especially among urban dwellers. This can be achieved in many ways, including hanging planters on the wall in similar style to a sconce. A more portable option for apartment dwellers is to measure the space you have and draw up a simple plan to build a set of leaning shelves that resembles a stepladder. This will effectively increase the amount of space you have to arrange your pots.
As mentioned earlier, a magickal apartment garden is often multipurpose. Growing culinary herbs is an attractive prospect to most Pagans, and the connection of lending your own energy to the growing process of the spell ingredients you use gives an extra energetic zest to your magick! Remember that most herbs will need a fairly sunny growing space. The magickal uses for your harvested herbs are endless. You can hang a sprig of dried rosemary (Rosemarinus officinalis) in your home for healing or protection. Perhaps add a bit of thyme (Thymus vulgaris) to promote restful slumber in a dream pillow. Various members of the mint (Mentha) family also grow fairly well in an indoor herb garden. Imagine whipping up a dessert enhanced with prosperous vibes from homegrown mint!
Also, the simple presence of a plant can lend its energetic properties to the environment. One example is putting protective plants by your entryways. Many magickal folk place small potted cacti in their windowsills because the spiny plant’s spirits provide protection. Creeping vines on a small trellis provide a feeling of privacy and security. Being in the presence of lavender can bring a sense of energetic calmness. There is even a bit of old lore involving red geraniums hanging on a home’s front porch being a sign of the resident’s witchy status. The possibilities are endless!
Before moving on, I would like to include a quick mention in regard to pets, small children, and apartment gardens. If you are a parent or pet owner, please research the toxicity of your potential plant choices to see if they pose a threat to your human or animal children. Your garden should bring you joy and satisfaction, so the last thing we want is for your child or Fido to take a bite of a poisonous herb like foxglove and cause a medical emergency.
The act of growing and caring for a plant can be a form of spellcasting in itself. Growing a plant consecrated for a specific purpose with intent can be a powerful form of manifestation. For example, you could obtain a small potted jade plant (Crassula argentea), which is known for prosperous energy. Create sacred ritual space and plant the jade in a nice earthy terra cotta pot for the wealth aspect of the element of earth. Furthermore, you could then use green or gold paint to inscribe a sigil or rune for prosperity such as Fehu (f). You can also set a prosperity crystal such as citrine or jade on the soil inside the pot. Top it off with a simple incantation such as “May my prosperity grow abundant and strong, just as this plant of jade its whole life long. For the highest good of all, so mote it be.” Now your apartment garden also has a plant that is working active magick! Of course, you will want to make double sure to take good care of the plant, because letting it wither and die of neglect would be very counterproductive to your goals, to say the least.
As in the spell just mentioned, decorating your plants’ pots with magickal symbolism is a great way to lend a mystical touch to your apartment-gardening efforts. If you are lucky to be skilled at pottery, you can make beautiful custom pots for your garden. Terra cotta pots are paintable, and for the less artistically inclined, there are many wonderful stencils available at craft stores. I picked up a stencil set a few years back with a celestial theme that was wonderfully witchy. Acrylic paints are affordable, come in many colors, are readily available, and easily adhere to the terra cotta. I’ve also seen industriously artistic people mosaic their terra cotta pots with tiles and seashells!
Even the most inconspicuous potted plant can be a vehicle for a spell. You can create a Witch bottle protection charm by placing nails, shards of glass, protective herbs, crystals, and other curios into an empty glass jar and sealing it shut using either duct tape or wax. You can then bury the bottle in a deep pot and plant your flowers or plant on top of it. Place it by an exterior door and let it quietly work its undercover magick!
A touch that I always like to include in among my plants is bits of spiritual statuary. It seems clear to me that the plethora of gnomes, fairies, Green Men, and deity garden statuary are eagerly awaiting a home filled with magick. Also, just because a statue was designed for outdoor gardens does not mean it cannot be used indoors. Because a large portion of your garden will likely be indoors and not exposed to the weather, you can work with any other statuary you may already have as well. In my own apartment, I have a series of potted houseplants on stands of various heights in front of part of my glass patio door. They are positioned around a Buddha statue that meditates peacefully while holding a large amethyst crystal. I truly feel the Buddha enjoys being among the plants and the plants also visibly thrive near the Buddha! Behind the arrangement on the glass door itself are a few stained glass sun catchers—a Green Man, an Om, and the form of a man meditating showing the seven chakras. Through the door you can see the tomato plants, our star and moon wind chime, as well as the trees from our second floor patio. It has wonderful feel of melding the indoors with the outside world. Being an apartment dweller does not mean you have to forgo a connection with nature.
Whether you live in a dark basement apartment, in the middle of a high-rise, or in a suburban townhouse, it is still possible to have your own garden. I sincerely hope you have been inspired to use both your creativity and your resources to work your own bit of natural magick within your living space!
For Further Study
Bradley, Valerie. The Complete Guide to Houseplants: The Easy Way to Choose and Grow Happy, Healthy Houseplants. Pleasantville, NY: Readers Digest, 2006.
Beckett, Kenneth. The Contained Garden. New York: Penguin, 1993.
Cunningham, Scott. Cunningham’s Encyclopedia of Magical Herbs. St. Paul, MN: Llewellyn Publications, 1985.
Donaldson, Stephanie, and Peter McHoy. Small & Container Gardening. London: Hermes House, 2001.
Dugan, Ellen. Garden Witch’s Herbal: Green Magick, Herbalism & Spirituality. Woodbury, MN: Llewellyn Publications, 2009.
Jerome, Kate. Ortho’s All About Houseplants. Des Moines, IA: Meredith Books, 1999.
Foxglove: A Most Magical Plant
by Ellen Dugan
Some folks are wise and some are otherwise.
–Tobias G. Smollett
Of approximately twenty species of herbaceous perennials that are known by the common name of foxglove, Digitalis purpurea is the best-known variety. This plant is steeped in folklore, especially in connection with witches and the faeries. It is aligned with the planet Venus and the element of water. Its blossoms can be incorporated into spells for protection and for faery magic.
The common foxglove is technically a biennial—a plant that grows vegetatively the first year and then is fruiting/blooming or dormant the second year. The average life of the foxglove plant is two seasons. However, occasionally the roots survive the winter and the plant survives and produces flowers for several seasons. Digitalis thrives in well-drained loose soils in partial sunlight to deep shade.
The common foxglove is grown as an ornamental plant and is popular with gardeners both magical and mundane, for its faery tale qualities and its vivid flowers. The bell-shaped blossoms of the common foxglove range in color from shades of purple, pink, and white with purple mottling—or even occasionally a pure white. The flowers are described as: bell-shaped and tubular, 1½ to 2½ inches long, flattened above, and inflated beneath. The lower lip is furnished with long hairs inside and marked with numerous dark spots, each surrounded with a white border. The shade of the flowers varies much, especially under cultivation, and sometimes the corollas will turn out to be perfectly white.
As a biennial plant, during the first growing year there is a rosette of leaves with no stem. In the second year, one or more flowering stems spear up, and these will bear long spikes of drooping flowers that bloom in early summer—typically by late May or early June (and into July in colder climates, as the bloom time of foxgloves vary greatly by region.) Foxgloves bloom from the bottom of the flower stalk up to the top. These flowering stalks can be top-heavy, so for best results in your garden, plan on staking and tying the flowering stems to keep them looking their best.
Foxglove is native to Europe, Asia, and Africa, but it grows throughout Europe and North America and as a wildflower in temperate climates all over the world. Foxglove can and will reseed itself in woods and hedgerows and shady gardens. Its scientific name Digitalis means “fingerlike,” a nod to the way the blossoms of Digitalis purpurea slip over the fingers.
The common name of foxglove is an ancient one that has many ties to the faeries. The faeries were often refered to as the Good Folk, and foxglove may be a corruption of the old name for this flower, which was “folk’s gloves.”
The foxglove derives its common name from the shape of the flowers that resemble the fingers of a glove. The flower was literally the glove of the “Good Folk” or fairies, whose favorite places were thought to be in the deep hollows and woodlands, where the foxglove happily grows. “Folk’s glove” is one of its oldest of this plant’s common names, and is mentioned in a list of plants from the time of Edward III.
This may explain why Welsh folklore speaks of foxglove bells being the preferred hiding place for the fairies. In Scotland, this beautiful flower has the gothic names of “bloody fingers” and “deadman’s bells.”
In Wales, foxglove was called “fairy-folks-fingers” or “lambs-tongue-leaves,” and “goblin’s gloves.” This bewitching blossom was thought to attract the hobgoblins who wore the long bells on their fingers. Those foxglove gloves imparted magical powers to the goblins.
What I find intriguing is that the earliest known form of the word is the Anglo-Saxon foxes glofa (meaning “the glove of the fox). Interestingly, in Norway the flowering plant was called Revbielde, meaning “Fox-bell.” It is rumored that the fairies gave these beautiful mottled blossoms to the fox. That way he could slip them on his paws to soften the sound of his steps. This was to help save the foxes from being hunted to extinction. It is also rumored that the faeries taught the foxes the secret way to ring the foxglove bells to warn other foxes of nearby hunters. Other colorful folk names include Witches’ Gloves, Fairy’s Glove, Gloves of Our Lady, Virgin’s Glove, Fairy Caps, and Fairy Thimbles.
The mottling of the foxglove blossoms has its own folklore. These spots have been compared to the marking on a butterfly wings and the tails of peacocks and pheasants. These were all said to denote where the elves had placed their fingers. Another legend about this plant is a bit darker and claims that the marks on the foxglove were a warning of the plant’s poisonous and deadly nature.
Foxgloves are poisonous and while beautiful and enchanting in the Witch’s garden, no part of the plant should ever be consumed. The entire plant is toxic. This includes the roots and the seeds. If you have small children, I recommend waiting for them to grow older before adding this plant to your garden. Foxgloves do attract honeybees, hummingbirds, and other pollinating insects to the garden. Companion shady garden plants include hellebores, astilbe, coral bells (heuchera), and hostas.
For something different, try a perennial form of foxglove in the shady garden. That way you will be sure to enjoy it for many years. The yellow foxglove, while smaller in stature than its biennial cousin, is a true perennial. Digitalis grandiflora has butter yellow blossoms and blooms in partial shade in the early summer. I am always happy to see this yellow variety of foxglove come back in my gardens every year. It’s like a little shot of sunshine in the shade.
Foxgloves in the Garden: What You Need to Know
Common foxgloves (Digitalis purpurea) are biennials: They may survive beyond two years. The first year the plant will be vegetative, the second year it will bloom. If it reseeds or you get lucky, it may survive and come back for a third or fourth year.
Cold Hardiness Zones: Foxgloves are hardy in zones 4 to 9.
Sun and Shade Requirements: Foxgloves perform best in partial to deep shade. They don’t like direct hot summer sun.
Bloom Time and Color: Summer. Late May through July. Color can range from purple to pink to white. There are many new varieties of foxgloves. They can have purple, white, yellow, or pink flowers on 4- to 6-foot stalks. Blooms start at the bottom first and roll up to the top.
Foliage: Foxglove leaves grow in large rosette clumps close to the ground above which the flower stalks are held.
Growth Habit: Foxglove plants are upright and vertical accents in the garden.
Height : Foxgloves may grow anywhere from 6 inches in height up to 5 feet tall, depending on the variety.
Preferred Conditions: Foxgloves prefer partial to deep shade and humus-rich soil.
Maintenance: For best results, plan on staking and tying the foxgloves so the blooming stems stay upright. (The blooming stems are top-heavy and can bend or break.) Cutting spent foxglove blooms will encourage repeat blooming. Some gardeners choose to leave the last flower stalks of the season, because foxgloves will self-sow in the garden.
Toxicity: All parts of the foxglove are poisonous. However, they are deer resistant.
A Summertime Foxglove Spell
Bless your foxgloves in the garden with this simple Garden Witch’s charm. Hold your hands out over the blossoms and repeat the chant. Water and care for your foxgloves and enjoy the magic they bring to your garden.
If you listen close some eve you may hear them ring,
Protection and beauty they do naturally bring.
May the spirit of the foxglove now bestow upon me,
Protection and happiness, as I will so must it be.
By the powers of the Witch’s garden this spell is sung,
For the good of all, this gentle magic brings harm to none.
Working with Animal Allies
in the Celtic Tradition
by Sharynne MacLeod NicMhacha
Thousands of years ago, our Pagan ancestors throughout ancient Europe venerated many gods and goddesses, as well as aspects of the natural world. These included trees, hills, springs, rivers and lakes, and of course, the sacred animals who inhabited that world. Some of the earliest Celtic artwork depicts animals, birds, and fish in a remarkably unique way. Rather than attempting to portray these creatures in a fully realistic fashion like the Romans or other ancient cultures, the Celtic artists seem to depict each creature as if to portray its character, essence, or inner power. This artwork also displayed some of the artist’s own personality and perhaps his or her own perceptions about—or even connections with—those sacred animals.
In addition to swirling geometric designs (perhaps representing spiritual energy or the interconnection of living things) and interlacing patterns that appear to be derived from the world of plants, animals and birds are among the most commonly occurring designs in early Celtic artwork. Commonly depicted animals were the deer, horse, boar, and bull, as well as birds (especially swans, geese, ravens, and cranes). The Picts—a Celtic-speaking people who lived in what is now Scotland prior to the arrival of Gaelic-speaking Celts from Ireland—were known for their unique representations of native creatures, including the horse, stag, wolf, bull, boar, eagle, seal, serpent, eel, dolphin, and fish (salmon or trout). These animal symbols appeared carved on rocks or engraved on silver jewelry, and seem to have served as a sort of “totem” animal for certain families, clans, or tribes.
Animals are also omnipresent throughout the Celtic mythological tradition, and appear frequently in the tales—especially horses, deer, cattle, and birds. Many deities were deeply connected with particular animals or connected with animal imagery. Sometimes the appearance or arrival of an animal signifies that a significant personal or spiritual event was going to take place. For example, some animals were actually spirit beings who enticed or guided people into an otherworld encounter, luring them away from the known world (the village or settlement, the area inhabited by the tribe) and into the wilderness where they would come in contact with a deity or spiritual teacher. Often these beings tested the person to see if they were worthy of receiving their blessings. There are also stories of people who were born at the same time as a particular animal. In many cases, the connection they shared with that creature lasted a lifetime.
Many Pagans feel a strong connection with certain animals or animal imagery. They are drawn to photographs or artistic representations of particular creatures, feeling as though the animal were connected with them or had something to communicate to them or teach them. This is a very ancient aspect of spiritual work in many Pagan traditions—and is not “just one’s imagination.” In shamanic traditions, we understand that every person has spiritual teachers or allies, which in many cases appear in animal form. If we work to develop and maintain our relationship with these creatures, they will in fact guide and assist us (as long as respect and reciprocity are maintained).
Working with Animal Allies
In the Celtic spiritual tradition, there are several ways we can work with animal allies in our personal practice. The first step is to be aware of our inner knowing and connection with certain animals, birds, or amphibians. Paying attention to our feelings and intuition is important in this regard, so that we can make a distinction between animals we respect and find interesting and those that are our allies. It should be said, of course, that as we all live together in the web of life, all animals should be honored, whether or not we feel a special affinity or personal connection with them.
If you are receiving a strong feeling toward a particular animal, there are several ways to determine if it is your spiritual ally. Many people feel it is important to place pictures or images of the animal on your altar to show your respect and signal that you wish to know more about them. You can place offerings in front of them—perhaps food that they would enjoy or another appropriate offering. If you tend to work in a more ritualistic and meditative way, light a candle and darken the room. Let yourself sink into a relaxed state of mind, and focus on your breath. Let yourself drop deeply into a meditative state with the picture or image of the animal in front of you.
You may wish to open your eyes briefly from time to time to strengthen the animal’s image in your mind’s eye. Begin to speak a silent inner prayer to the animal. Let it know that you have been feeling a connection for some time, and wish to know if it would like to work with you as well. Open yourself fully to its energies, for animal allies are compassionate and beneficent beings. If the animal remains distant, it may not be time, or perhaps it is a helping spirit that can step in from time to time, but not one that will work with you on a daily basis. If you sense the animal approaching you, filling you, touching you, surrounding you with its energy, this may signal that it wishes to work with you.
If you work in a more shamanic path, journey with a known spiritual ally and ask them to take you to the Upper or Lower World to meet the animal in question. When brought into its presence, you may ask it directly if it is a spirit ally. Traditionally, if the answer is yes, the animal will present itself before you three times—usually in three different poses or postures. This means that it is “showing itself” to you and responding to what you have said. If the animal does not move or change position, or stays distant, the answer may be no or “not yet.” If it does show itself to you, thank it and state your intention to learn more about it (both in ordinary and nonordinary reality). Let it know you are excited and honored to begin forming a long-term relationship and learning what this spirit has to teach you.
Animal allies can be active in our spiritual practices in many ways. They will often show up in dreams, meditations, rituals, or journeys. We may sense them near us, guiding us, warning us, or simply “getting our attention” in certain situations. Remember that all animals—from the very smallest mouse to the most enormous whale—possess a huge amount of spiritual knowledge and power. It is important not to have any preconceptions about animal allies and to be open to the vast amount of information and abilities they possess. In a good relationship, the animal will be friend, guide, and teacher; protect us from dangerous situations; bring in healing energies; and provide guidance and assistance in numerous aspects of our lives.
In order to maintain our relationship with them, we must never forget our spirit allies. Some people wear jewelry with their animal ally’s image to carry it with them at all times and to show proudly (but not boastfully) their connection with this sacred creature. Other people get a tattoo of long-term and deeply connected animal allies (although it may be a good idea to wait a few years to do this, as some animals work with us for only a short time). We can honor them by giving offerings in ritual or by allowing them to enter our physical bodies during a trance state and letting them run, dance, or express themselves in physical reality through us. We can also donate money or time to wildlife charities to help protect these animals in the mundane world.
Sacred Creatures
Here is a list of some of the most sacred creatures in the Celtic spiritual tradition, along with some of their ancient powers and attributes. Of course, your own animal allies will show you over time their own powers and attributes, which may likely be even more comprehensive and varied than those given below. However, utilizing the wisdom of the ancestors and their experience and knowledge of these creatures is a good starting point for understanding them, honoring them, interpreting their symbolism, and working respectfully with their many powers.
Stag/Deer: Deer often guide or entice people into an otherworld encounter, bringing them away from that which is known and into contact with the supernatural realms. The ancient and widespread antlered god seems to have been connected with deer, as was the Irish goddess Flidais, who rode in a chariot drawn by deer. There are even a few depictions of an antlered goddess as well!
Horse/Mare: While the deer entices people toward the otherworld, the horse seems to actually carry them there. It symbolized speed, beauty, power, journeys, fertility, and sexuality. The horse was associated with the Sovereignty goddess, who appeared as Macha in Ireland, Rhiannon in Wales, and Epona in Britain and Gaul. Otherworld horses could be any color, but sacred horses were often white, gray, red/chestnut, or black.
Bull/Cow: Cattle symbolized wealth for the ancient Celts, and were greatly valued. The bull was associated with power and fertility, while the cow signified abundance and nourishment. There are many descriptions of otherworld cattle, which were white with red ears. The Irish goddess Boand (“White/Bright/Blessed Cow” was the tutelary deity of the river Boyne.
Boar/Sow: Like the deer, the boar hunt sometimes served to lure people into a powerful and even dangerous otherworld encounter. The boar was a very determined and tenacious creature, and especially enjoyed its food—the nuts of the sacred oak tree. Pigs were believed to have their origins in the otherworld, and the boar was also associated with the feasting at Samhain.
Hound/Wolf: Dogs were highly prized by the Celts for their bravery and loyalty. They were also associated with healing, due to the healing properties of their saliva. The wolf was somewhat more feared, and its name was in some cases taboo. For example, in Scottish Gaelic, it was called Mac Tíre (“Son of the Land”). The legendary Irish king Cormac mac Art was said to have been raised by wolves.
Bear: Bears were associated with a number of ancient Celtic deities, including the goddess Artio, who was depicted seated in front of a bear and feeding it from a plate. She may have been a protectress of bears as well as a goddess of hunters. The root word art, which appears in her name, means “bear” and is also seen in the names of King Arthur and Cormac mac Art.
Fish: The salmon and the trout were the most highly venerated fish in Celtic tradition. Both were said to live in sacred wells, which were protected even into the twentieth century. The famous Salmon of Wisdom lived at the Underworld Well of Wisdom, where it cracked open the divine hazelnuts of knowledge and consumed their inner essence.
Serpent: The antlered god was often depicted holding a ram-headed serpent, which seems to represent the power of the underworld. Snakes were associated with wisdom, healing, and transformation. In Scotland, a charm was recited at Imbolc at the den of the hibernating adder as a form of weather divination in preparation for spring.
Raven: The raven is one of the most commonly depicted birds in Celtic tradition and has many powerful attributes, including wisdom and prophesy. The goddesses Macha, Morrigan, and Nemain were called Badb (“Scaldcrow”), while the god Midir owned two white ravens which protected his síd or “fairy” mound. The ancient Gauls were known to perform divination by the flight of two crows with white wings.
Swan: Swans are depicted in some of the earliest Celtic artwork and were associated with beauty, healing, and the beneficial properties of water and sun. In the myths, deities may appear in swan form, sometimes connected by chains of silver or gold. This may reflect the fact that swans mate for life. Otherworldly women were often associated with the appearance of the swan.
Crane: In early times, the crane was associated with divination, prophecy, and powerful magical women. The deity Manannán mac Lir had a sacred object known as a “crane bag,” a sacred container made from the skin of a crane that had been a woman transformed into crane form. It contained many powerful talismans. In later times, the Church appeared to disapprove of cranes and their association with magic and women.
Eagle: The eagle was often associated with images associated with the sky realm, as it is the bird that flies the highest in the air. It was connected with wisdom and the power of gods and spirits who reside in the Upper World. In many ancient European cultures, the eagle was also associated with the sun and the oak tree.
By reading the authentic Celtic myths, legends, and folk traditions, we can begin to learn more about all of these sacred creatures, and how the ancients perceived and interpreted their powers, attributes, and symbolism. Working with animal allies is a lifelong pursuit and experience, and will surprise even the most experienced of practitioners with the deep levels of wisdom and ability that every sacred creature possesses.
Doing Life & Creating Life:
An Introduction to the Birthing Mystery through Tantra
by Chandra Alexandre
Whether it is an art project or the birth of a child, the creation process is mysterious. We all know the magic involved in bringing something to fruition, whether we’ve nurtured life within our wombs or gestated a project. Either way, we know the struggles of the journey and what it takes to hold true to our virtue and soulful purpose amidst others’ opinions and our own doubts.
Creation, according to the philosophy of Tantra, is called srishti in Sanskrit. It involves fifty-one distinct components. This article deals with a subset of these components in order to provide insight regarding the creative process and the way in which Shakti (the primordial feminine/female principle) enlivens our engagement. Shakti is energy, the divine spark we call Goddess.
Ten phases are involved in Shakti’s descent into this world of space-time, a descent known as pavritti. The phases of Shakti’s involution are analogous in number to the lunar cycles from conception to childbirth. However, depending upon your individual creative process, each can last weeks, days, hours, minutes, months, or years. (The time spent on each phase is relative. For example, if your creative process takes about thirty days, you would devote one day to phase one, four days to phase two, and so forth.) The sections below contain a description of one of the ten tattvas (principles or elements) based on the Tantric practice of Tattva Shuddhi in order to help guide your personal awakening on the journey.
Phase 1: Prana Shakti – Source (Duration 1)
In the first phase, we recognize alignment with Source. Prana Shakti is the flow of vital energy within us linking us to our origins and potentials. She is our first teacher and guide, the one who invites us to dive into spiritual practice so we can (re)discover the fundamental patterns and movements of energy that keep us alive. She reminds us that this is not the time for agendas or expectations. Instead, it is a time for heartfelt deepening into self and world, for it is from this place of relationship to everything and everyone that the specific components of our creative process will be revealed to us.
Reflection: What is it in me that gives rise to this potential, this awakening, this project, or this child (metaphoric or literal)? Can I remain free of expectations and agendas in order to serve and honor the end as one unto itself?
Ritual: Think of all you have done to get to this point of creating. Honor yourself and those who have helped you. Set a sankalpa (sacred intention) for the journey (this can be revised as you progress). You may wish to place a marker on your altar denoting the initiation of your process. Something that is personally meaningful and symbolic of your path is most likely to inspire you, whether in the most happy of moments or during the challenges and obstacles that you may face ahead. Make time to gaze at this object every day to reconnect and embolden your efforts.
Phase 2: Prakriti-Purusha (Duration 4)
In phase two, we rest in the dance (largely unconscious) of prakriti and purusha—the push and pull of energy and consciousness that create a dynamic tension from the divine spark—and we are offered clues about them through dreams and synchronicities. Prakriti activates our imagination and intuitive juices, and Purusha provides connection to soul. Together, they are partners who keep us focused and provide the impetus toward action, helping us avoid mindless pursuits that do not serve our purpose, essence, or the greater good.
By reflecting here, we gain the ability to see the potential of the sacred and of evil, of compassion and of violence; of all the ways in which harmony is achieved not by forceful resistance to the flows of the divine will, but by the application of holistic vision to all that life has to offer.
Reflection: Do I allow myself to trust intuition, that sacred balance of embodied knowing and spirit? Can my motives stay pure, as in reflective of a harmony between outer perception and inner experience? How do I reflect the dance of prakriti and purusha in and through my choices, actions, speech, and thought?
Ritual: Create a list of all the things that you desire for your creation to be born whole and perfect. Choose four to be the cornerstones of your birthing process and meditate on these, holding them in your mind and heart. You may wish to create a collage or work of art to represent this phase and use it as a mandala to help strengthen your resolve and commitment.
Phase 3: Mahat Tattva (Duration 5)
Mahat Tattva, the Great Principle, is the expression of higher mind (called buddhi) within us. It is the discriminating force of judgment that is unclouded by ego or emotion. Mahat Tattva is therefore what guides our motivation toward intention aligned with soul and then action.
In phase three, we connect to deeper contemplation, self-reflection, emerging wisdom, and continued release from things that may hinder our ability to make good decisions. As you consider this, know that in Mahat Tattva we must learn to trust in order to augment the previous work done. Our attitude must be one of soulful caring in which we trust our intuition and not our instinct.
Reflection: Where and in whom do I place my trust as a provider of information? Do I listen to others before I listen to myself? Can I release myself from the tangled strands of gossip and half-truths that surround me in all the spaces I inhabit (work, school, family, friends, etc.)?
Ritual: Meditate on a time in which you were emotionally charged by something or someone. Go through the instance or episode again briefly in mind and body. Return to heartfelt breath and bring in sakshi, or witness consciousness. This is the power cultivated through mahat tattva of nonjudgmental discernment. Now, replay the incident again and allow yourself to notice your reactions. See what you notice and what you learn.
Phase 4: Ahamkara (Duration 1)
Ahamkara in Sanskrit means “I-ness,” often just called ego. Ahamkara is the birthplace of self-awareness. It is therefore a starting point for us as individuals to take full responsibility for ourselves and our actions. In phase four, you may wish to think of ahamkara as a point around which both freedom and fetters circle continuously.
We are limited here in that ego is what ties our soul to this reality. But we are also liberated through ahamkara because it provides a focus for our unique soul imprint (called jivatman in Sanskrit) on the backdrop of creation as a whole. In this way, the Divine may experience itself through us and we may in turn experience the Divine. As we increasingly realize this reflection as true, ahamkara is shattered and we are able to take in reality as Reality.
Reflection: Am I stuck in the grooves of past incarnations, of pleasures, addictions, worldly goods, or arrogance? How do I fall into the entrapments of ego? Am I willing to take on the full ramifications of my thoughts, words, and actions? What do I need to change or do to make it so?
Ritual: Do sadhana. That is, make a commitment to spiritual practice. Let it be fun and transformational, deepening and enlivening. Perhaps you will chant while doing laundry or memorize verses while running. Perhaps you will sit in silence or stare at a candle flame. No matter what you do, understand this dedication as a strengthening exercise, one that will make you ready for all it takes for a strong relationship to ahamkara, one with true humility and open-hearted presence, to emerge.
Phase 5: Akasha/Ether (Duration 2)
An important transition is occurring as we move into the realm of akasha. This is the void, space, and blackness, the final space in which the subtle body dominates our creative process. As akasha enters with phase five, we begin to sense the world of forms and can tune in to the most delicate of impressions. With this influence, we begin to listen to our spiritual impulses, and it is increasingly important to be mindful of all that impacts us.
Akasha is keenly tied to our sense of hearing, and it is here that the voices of those speaking from our clan wave and the realm of the ancestors become clear. Listen well to the promises of others, to the whispers of your imagination and for the sounds of falsehood.
Reflection: What is the substance of my psychic self and how can I cultivate a relationship with my subtle body? Am I willing to truly listen? Do I need to protect myself in any way for this creative process to unfold in alignment with soulful purpose so that inimical influences do not sway or hinder me?
Ritual: Give your creation a spirit name (even a temporary one). Tie a red, black, and white piece of cloth to a stick and place it on your altar like a flag. White represents our highest spiritual power, red our activity in the world, and black our latent potential. These forces, known as gunas (qualities of nature) arise with akasha and inform all of our elemental work. Imagine now connecting to the very first vibration of the cosmos, that from which all else arose. Let this inner sound reverberate. As you feel ready, pick up your flag, press it between your palms, and move it to the sounds and rhythms of this vibration, intoning the name you have chosen. You may wish to record any impressions or experiences you have as messages from akasha.
Phase 6: Vayu/Air (Duration 4)
Vayu arises from the void because of excitement. It is the current that powers the spiraling of the elements within nature even while it remains formless. Each part of manifest creation is made up of the elements in different proportions, and vayu provides the creative turning, fast or slow, that propels the combinations into actuality. Vayu is also simply the wind that caresses us gently, and it is the life-force energy that carries us more deeply into the body.
In phase six, we enter a time of heightened intuition, of flowing thoughts and ideas, of increased potential for success, of heartfelt connections, and of constant change. Because things may seem to be moving along quickly now and variance is a key part of the journey, it is a good time to reflect on the patterns we perpetuate. Stay present to the constancy of your commitment despite the challenges of flightiness that vayu can bring. As you sense the winds of change, allow tingles of vitality—vayu’s reminder of purpose—to enliven your efforts.
Reflection: What is it that distracts me or makes me lose focus? Do I need help or assistance now to stay on track with my efforts, centered in myself, nourished, and feeling vital?
Ritual: Take time to pause and be present for the thrill of the moment. You are alive and the world is turning. The moon, sun, and stars are all waiting. Open yourself in a stance of gratitude and humbleness, awe and yearning, to the potentials that lay ahead. Allow prana—the vital energy carried on vayu—to fill you as you breathe. Send the breath from the tip of your toes to the crown of your head and back down again, relaxing into every cell of your being so that the vital airs that sustain you provide deep cleansing . As you perform this exercise, you may also wish to chant (silently or aloud) vayu’s mantra, YAM (pronounced YUH-M). Use this seed syllable to get into those hard-to-reach places.
Phase 7: Agni/Fire (Duration 6)
Agni, or fire, is the awakening of light in this world, and it is a defining force. In phase seven, we welcome in a sense of wonder as well as a greater sense of self and other. The difference between us and the world seems to expand (if left unattended here, ego can take center stage).
Agni both consumes and radiates, all the while transforming, catalyzing, and sparking something new. A guide into the darkness of our personal shadow, agni offers an opportunity to move into and out of pain, sorrow, fear, hatred, jealousy, and rage. Allow the burning of agni to cleanse. Anoint yourself with the ashes. There is more than meets the eye to this phase of the journey.
Reflection: Who am I that gives rise to this creation? Am I the same person I was when I started? What has transformed, seen increase, or seen burning away?
Ritual: The yantra or sacred diagram associated with agni is a red downward-pointing triangle. In embodied purification practice, it is situated between the heart and navel. At each point of the triangle, there are bhupura, or gates. Either seated or lying down, visualize this yantra within your own body. Now, imagine the ingredients of your life that have been with you since the beginning of this voyage as grains of sand filling it. Just the filling completes, the yantra begins turning clockwise, gradually getting faster and faster. At the climax of the spinning, the bhupura open and grains are flung out, but not all. The ones that remain are the building blocks of your looking glass. Take time to see and reflect on whatever you put into the mix that lingers. Look deeply into that mirror and take in the gaze of the one who looks back.
Phase 8: Apas/Water (Duration 8)
With the arrival of apas we find a perfect balance of order and chaos, head and heart. Apas feels intimate. It is the stuff of our blood, our tears, our sex, our secretions. It is the fluid of life and in this way it is the magic of creation on Earth. Apas therefore tells us to soak—not bathe; to make ablutions—not wash. It reminds us to play in fountains and slurp down rainbows.
Apas in phase eight pervades everything, and consciously or unconsciously, we drink it in. A time of heightened creativity and imagination, apas opens us to potentials for laughter, love, delight, and healing. It invites us to listen to our intuition, for it may have meaningful messages. But at the same time that we feel a bounty of divine blessings, apas asks that we begin to feel the edges of practical concerns. This is the time to balance fluidity with a measure of confinement, such as the setting of goals and establishment of guidelines. Therefore, find the edges of your stream, and knowing the beauty of its source, seek to navigate safely toward its conclusion.
Reflection: Where do I flow and not resist? Where do I resist and wish to flow? Can I surrender as a stick upon a river to the currents of life while still surely placing footfalls on the path?
Ritual: Gather beads or make some of your own. Collect charms and amulets from broken bracelets and necklaces that have sat in boxes or drawers for years. Meditate on the gifts they brought you when actively worn, and on the ways they might serve you now. Gather these energies to you and consider a new piece of jewelry or altar adornment. String it together and let magic flow. Alternatively, make soup. Cut your favorite vegetables into chunks, add broth and seasoning, stir, simmer, and let sit for thirty minutes before eating. In other words, find a way to nourish yourself soon.
Phase 9: Prithvi/Earth (Duration 10)
The end is almost in sight, but patience is required because we remain under prithvi’s spell for a while, this phase of the journey offering us a chance to assess our position. Fitting the solidity of Earth, we stand our ground in phase nine as prithvi weaves and knots the energy of apas into form, and we mark our journey noting what was, what will be, and what shall be no more. Prithvi offers us a chance to feel the fullness of our belly and rest. In our repose, we are invited to sweeten the foundation of our work with fragrant memories.
Reflection: Now is a time for preparations, for readying, and for deciding how to honor this passage as it draws nigh. What ritual components will be fit for the coming occasion?
Ritual: Sprout a seed or bud from your next fridge foraging and plant it in your home or garden. Avocados, potatoes, onions, and fruits work well. As you do the planting, bury any ritual materials you have acquired during this whole manifestation time that you wish to return to Earth. Note the coming full circle and offer your gratitude to the dirt for all that this sacred substance contains.
Phase 10: Completion: The Birthing
An ending and a beautiful beginning, birth is violent, as matter is both created and destroyed. Perfect in every way, the process nonetheless leaves us whole and complete. Today, we reap the rewards of our journey and take in the awesome power of Shakti engaged and fulfilled. The magic of the moment brings us into heightened awareness of the world. If awe is not immediately apparent, we are at least given the potential to see through new eyes. Here, we awaken to the mystery. In this way our journey is soul-making. May you be thus inspired to willingly create again.
House Elves
by Magenta Griffith
Many peoples believe in some kind of elf or spirit, usually unseen, which helps the people who live in a particular house or dwelling. In the British Isles, they are called brownies, hobs, hobgoblins, urisks, or bwbachods, depending on region. In Scandinavia, tomte or nisse are found in households; in Slavic countries, domovoy. In German-speaking areas, house spirits are called kobolds or gnomes. Although there are different rules about how to get and keep the assistance of these supernatural workers, there are also many similarities.
Most of these house spirits like order and cleanliness, and they are angered by dirt and neglect. They will help, but the household has to do their part as well. They expect gifts, usually food, but only the best will serve. If the gift is called a payment, or is second-rate, they may leave—or even worse, cause mischief. Other less-desirable gifts, such as clothing, would cause them to leave as well.
In English folklore, brownies are said to stay in houses and aid in domestic tasks. They do not like to be seen and work at night, traditionally in exchange for small gifts or food. They especially enjoy porridge and honey. Brownies are called that because they tend to dress in ragged brown clothes and have brown faces and brown hair. Brownies make their homes in unused part of houses and seldom appear to, or speak with, humans.
Around the end of the harvest in Scotland, the urisk becomes more likely to help around farmyards, stables, and barns. He particularly enjoy milk and cream and tended to bother the milkmaids, who made regular offerings to prevent trouble. The urisk is usually seen only by those who have second sight, though there have been instances when he made himself visible to ordinary people as well. He is said to be a jolly character with a distinctive flair about him, distinguished by his flowing yellow hair, a broad blue bonnet, and fondness for carrying a long walking staff. Many large houses have their urisk, and a seat close by the fire in the kitchen is left empty for him.
In the north and midlands of England, the household spirit is called a hob. They could live inside the house or outdoors and helped with farmwork. If offended, they can become nuisances. The customary way to get a hob to go away is to give them a set of new clothing, which usually works. The worst hobs could be impossible to get rid of, however, and might stay and bother people.
Hobgoblins appear as hairy little men who, like brownies, are often found in houses, doing odd jobs around the house while the family is asleep. Such chores are typically small deeds like dusting and ironing. Often, the only compensation required in return for these was food. Again, attempts to give them clothing would often banish them forever, though it is not known whether they take offense at such gifts or are too proud to work in new clothes. While brownies are more placid creatures, hobgoblins like to play practical jokes. They also seem to be able to shape-shift. However, like all of these folk, hobgoblins are easily annoyed.
When teased or misused excessively, hobs, hobgoblins, and brownies become boggarts: creatures whose sole existence is to play tricks and cause trouble for people. They can be mischievous, frightening, and even dangerous, and they are very difficult to get rid of. There is a story that a family moved from Scotland to the New World, and the family boggart followed them by hiding in the butter churn.
The Welsh house spirit is called the bwbachod, pronounced “boob-a-chod.” They had one noticeable difference from others of their kind—a dislike of teetotalers. Dobbs, or Master Dobbs, is a Sussex brownie, known to be especially kind to old men. Dobby is the common name for a brownie in Yorkshire. (Dobby is the name of one of the house elves in the Harry Potter books.)
In Scandinavia, tomte (Sweden) or nisse (Norway and Denmark) are believed to take care of a farmer’s home and protect the children from harm, particularly at night. The Swedish name tomte is derived from the word for house: tomt. The tomte or nisse was usually seen as a small, elderly man, from a few inches high to about half the height of an adult man. He often had a full beard and was dressed in the everyday clothing of a farmer. (Modern ones are usually clean-shaven.) Since the nisse are thought to be skilled in illusions and sometimes able to make themselves invisible, one was unlikely to get more than brief glimpses of him. Norwegian folklore states that the nisse has four fingers and is hairy all over, sometimes has pointed ears and eyes that glow in the dark. The tomte has to be given specific gifts or harm would come to the household. If he isn’t given his payment, he will leave the farm or house, or engage in mischief such as turning objects upside down and breaking things. One particular gift was porridge with a pat of butter on the top. In a popular story, a farmer put the butter underneath the porridge. When the tomte of his farmstead found that the butter was missing, he was angry and killed the cow in the barn. But when he became hungry, he went back to his porridge and ate it, and found the butter at the bottom of the bowl. Full of regret, he searched the neighborhood to find an identical cow, and replaced the dead cow.
A domovoy (literally, “he of the house”) is a house spirit in Russian and Slavic folklore. The main purpose of a domovoy is to protect the household from “the evil eye” and to prevent harm to family members. A domovoy appears to be a small, old, bearded person, or sometimes is completely covered with hair. However some stories describe them as looking like the male head of the family, only smaller. Domovoys are often described as liking some members of the household and disliking others. Traditionally, every house is said to have its domovoy. It does not do mischief unless angered by a family’s poor housekeeping, blasphemous language, or neglect. The domovoy sometimes helps with household chores. People leave gifts in the kitchen for them, like milk and biscuits, or bread and salt. To attract a domovoy, go outside of your house wearing your best clothing and say aloud, “Grandfather Dobrokhot, please come into my house and tend the flocks.” When moving, make an offering to the domovoy and say, “Domovoy! Domovoy! Don’t stay here but come with our family.”
In German-speaking areas, house spirits are called kobolds or gnomes. At night, kobolds do chores that people couldn’t finish before bedtime, such as cleaning the stables, feeding and grooming the cattle and horses, scrubbing the dishes and pots, and sweeping the kitchen. In return, the family must leave a portion of their supper for them and must treat the kobold with respect, never mocking or laughing at them; they play malicious tricks if insulted or neglected. They sometimes have particular names in certain regions or cities. For example, Heinzelmännchen are house gnomes said to have done all the work of the residents of Cologne, Germany, during the night, so that they became very lazy. According to the legend, this went on until a tailor’s wife got so curious to see the gnomes that she scattered peas onto the floor of the workshop to make the gnomes slip and fall. The gnomes, angered by this, disappeared and never returned. From that time on, the people of Cologne had to do all their work by themselves.
These house spirits are usually invisible, but they make their presence known. They want to be recognized for their help, but in specific ways. Treat house elves well, and if you want to keep them, don’t give them clothes (but you knew that, didn’t you?).
For Further Study
Briggs, Katharine. An Encyclopedia of Fairies, Hobgoblins, Brownies, Bogies, and Other Supernatural Creatures. New York: Pantheon, 1976.
Tibetan Buddhism
and Its Ritual Tools
by Raven Digitalis
It’s both interesting and reassuring to me that so many magicians, Witches, and Western-tradition occultists are drawn to Eastern mysticism. From the Eastern esoteric callings of Theosophy’s Madame Blavatsky to Thelema’s Uncle Al (Mr. Crowley, that is) and numerous other historical magicians and philosophers, a deeply spiritual vein undeniably flows between what is termed the “east” and the “west.”
Buddhism is practiced in many forms worldwide, but Tibetan Buddhism is one of the most well-known branches—it’s certainly one of the most visible. It’s from Tibet that we get numerous highly recognizable symbols, deities, paintings, altar décor, prayer flags, saffron robes, gorgeous monastic yellow and red hats, intricate texts (including the Tibetan Book of the Dead), and identifiable Tibetan written script including the famous and simple-yet-complex mantra “Om mani padme hum.” The rich history of fourteenth Dalai Lama of Tibet is equally fascinating; his activism and educational outreach have served to put Tibetan Buddhism in the public eye.
Personally, I developed an interest in Buddhism shortly after developing an interest in witchcraft, magic, and occult spirituality. While my coven and I have an uncanny connection to the spirituality of India—and indeed actively observe, fast, and perform Sanskrit ceremonies for Hindu holidays—I still feel a unique connection to Buddhism, which springs from Hinduism.
I had the pleasure of grading essays for a university course, Intro to Buddhism, for three years. With each captivating year, I learned more and more about the religion (or, more accurately, the lifestyle) and other people’s perception of it while simultaneously absorbing a number of Buddhist principles and assimilating them with both my personal Craft and everyday ethics.
Buddhism was born in India: the ancient land of Hinduism. The common story for the beginnings of Buddhism is as follows: Siddhartha Gautama was born to a Brahman (upper-class) family in 550 bce in Kapilavastu (presently a border between India and Nepal). Upon witnessing an old man, a sick man, and a corpse, Gautama’s insular views of life as a painless process became instantly shattered. Leaving his wife and child behind at the palace, he went on a journey of self-discovery. For six years, he practiced the opposite of what he was accustomed to: self-mortification and the renunciation of all things material (including food) alongside a group of Saddhus—India’s wandering holy men (many of whom are yogis and shamanic devotees of Lord Shiva). Feeling unsuccessful in this perhaps overly reactionary lifestyle, Gautama took refuge beneath a tree and meditated for days on end. Upon attaining enlightenment, he became known as a Buddha (Sanskrit title meaning “Awakened One” or “Enlightened One”) and began professing the wisdom of the Middle Path: a path that exists balanced between extremes.
Much like witchcraft and other magical systems, Buddhism has a number of developmental branches. Though there are innumerable Buddhist groups in the world, both scholars and Buddhists recognize three primary paths in the development of Buddhism as a religion.
Theravada Buddhism is the oldest school of Buddhist thought and is the “path of the Elders.” Theravada is highly focused on the words of the Buddha and can be considered a rigid or strict school of ancient Buddhist thought and practice.
Vajrayana Buddhism is said to be the fastest method of attaining enlightenment. This “diamond vehicle” makes use of tantric texts and an emphasis on ritual as opposed to meditation alone.
Mahayana Buddhism, the third main “path to enlightenment,” is focused on the Bodhisattva Virtues, and believes that the path toward enlightenment is possible with the practice of utmost compassion toward one’s fellow beings. Mahayana Buddhism includes schools of practice such as Zen (Chan) Buddhism, Pure Land Buddhism, and Yogacara.
Tibetan Buddhism, uniquely, often prides itself on being a conglomeration of principles and practices seen in Theravada, Mahayana, and Vajrayana Buddhism, allowing the possibility for a fourth phase of Buddhism to emerge in modern times. Before exploring the tools of Tibetan Buddhism, allow me to briefly summarize a few of the principles observed within Tibetan Buddhism and other schools.
The Buddha Dharma can be roughly translated as “life teachings of the Enlightened One,” and is observed by all types of Buddhists (though interpretations may differ) and generally includes the following concepts:
The Cycle of Samsara: All beings incarnate experience some sort of suffering, called samsara, and are subject to repeating the twelve-link cyclical wheel that the Buddha laid out. Each human experience gives rise to the next. A rough translation of these links, minus appropriate descriptions, are: ignorance, mental formations, consciousness, name and form, the six senses, contact, feeling (experiencing), craving (desire), attachment, becoming, (re)birth, and death.
The Four Noble Truths: These truths of reality assert the following: suffering exists in life, suffering arises from craving or desire, suffering can be alleviated with the cessation of craving, and the freedom from human suffering exists within the Noble Eightfold Path.
The Eightfold Path: A “weak link” is said to exist on the cycle of samsara, existing between feeling (experiencing) and craving (desire). If a person breaks this chain in their own life, it leads to the Eightfold Path toward enlightenment, whose foundation is wisdom, ethics, and meditation, and whose arising manifestation is right understanding, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right meditation.
The Three Jewels: These metaphorical treasures of Buddhism, which are revered and “taken refuge in,” are the Buddha (Awakened One), the Dharma (the teachings), and the Sangha (the spiritual or monastic community).
The Three Marks of Existence: The first, anicca (impermanence), asserts that all things in reality are subject to change and that nothing in reality—whether physical, mental, or emotional—is truly fixed. The second, dukkha (unsatisfactoriness or disquietude), asserts that discomfort exists in reality and can be explored through the observation of the Four Noble Truths. The third, anatman (the absence of self), asserts that nothing exists on its own accord or has its own independent “beingness.” Everything that exists is a culmination of previously existing forces, which, themselves, arose from other previously existing forces.
With strong threads of unity and connectivity, it’s easy to see how Tibetan Buddhism absorbs and integrates other principles and practices, and vice versa. For example, Tantra, while not a definitive school of Buddhism, is a spiritual way of life, similar to Gnosticism within Western mysticism. Tantra refers to practices and meditations that have a direct emphasis on the experience of gaining enlightenment. The foundations of Tantra arise from esoteric texts or scriptures that highlight certain rituals, meditations, visualizations, images, and philosophies that have this goal of universal union in mind. Some of these texts, which are called tantras, also refer to themselves as sutras, including the renowned Kama Sutra. However, contrary to popular belief, sexual magic is only one of many mystical methods recognized within tantric belief. The origin of tantra is ambiguous, as all the various branches have their individual origin myths.
When it comes to Tibet, it’s interesting to note that the country has a minimal historical record. Much of what’s documented is said to be “in preparation” for Buddhism’s rise in Tibet, which occurred around ad 800 to 900. Tibetans have long felt a deep, and understandably inherited, connection to Buddhism as their people’s spiritual expression.
A highly important emphasis of the path is that only highly compassionate and intelligent who help other sentient beings find relief from samsara (suffering) are eligible to truly become tantrikas. This idea seamlessly melds with the Tibetan Buddhist view of the Bodhisattva path. Even His Holiness the Dalai Lama has referred to Tibetan Buddhism as a practice of Tantrayana.
In short, Tibetan Buddhism is concerned with combining various developmental schools of Buddhist thought and practice, with the primary goal of attaining Buddhahood, in order to help alleviate the suffering of others. The idea of cultivating and arising bodhicitta (limitless compassion and wisdom) within oneself is the primary goal for those wishing to become Bodhisattvas. They are those who have reached an extreme state of wisdom, yet who put off their own enlightenment, nirvana, or Buddhahood (ideas that believe in no more earthly rebirths upon attainment) in an act of compassion so that they may better help everyone else around them attain awareness.
Old Tools, New Uses
To close this article, allow me to route my focus to a few of the fascinating ritualistic tools of Tibetan Buddhism. Since melding principles into practice is a key concept, it’s my hope that you recognize and understand some of the latent symbolism these tools possess for the next time you’re in a metaphysical store or Buddhist sangha; or, perhaps, to discerningly integrate them alongside your own Neopagan or occult practices.
Mandala: Numerous people across the world can easily recognize a Buddhist mandala. Mandala, which in Sanskrit means “circle” (whereas chakra means “wheel”), refers to a circular diagram depicting various deities, symbols, and images associated with Buddhist mythology, enlightenment, and the various realms of existence. Mandalas are two-dimensional forms of three-dimensional structures (such as a temple or a celestial realm) viewed from above, much like a spiritual architectural floor plan. Mandalas may be drawn, painted, or meticulously formed with colored sand. Sand mandalas are a Tibetan Buddhist practice, and each piece of sacred art is ritually offered to the elements to represent impermanence. These images generally depict concentric circles and squares with entrances in each cardinal direction. Mandalas may also serve as tools of focus during meditation, priming the practitioner to have a more focused shot at removing obstructions and distractions that may arise during the act of meditating, thus bringing the practitioner closer to Buddhahood.
Prayer Wheel: An easily recognizable Tibetan Buddhist symbol is the handheld, spinning prayer wheel. These ritual objects are representations of the power of intention. Prayer wheels consist of a wooden or metal base with a hollow metal structure (and weight for spinning) at the top, which contains a long, rolled sheet of paper containing prayers and scriptures. With simple flicks of the wrist, the practitioner sets the wheel in motion, releasing the condensed energy of the prayer paper. This is said to scatter the Dharma, and the practitioner’s prayers, to the four directions instantaneously.
Vajra: Also called a dorje, this primary symbol of tantra and Vajrayana is the “thunderbolt” or “diamond” that represents the acutely and unwaveringly enlightened mind. This beautiful metal tool has prongs at both ends and is meant to empower the practitioner in the unshakable, penetrating force that is spiritual awareness. I personally draw a parallel between the symbolism of the vajra with the Hermetic “as above, so below” principle, as well as the Kabalistic notion of instantaneous creation—the Big Bang.
Ghanta: When the half-vajra is placed at the end of a bell, called a ghanta, the symbolism speaks of the active means of penetrating awareness (method) coupled with the perfection of awareness (wisdom). The bell itself creates sound because it’s an empty vessel: a representation of the emptiness doctrine previously mentioned. This combination is also indicative of the combination of masculine and feminine forces, much like the ancient Egyptian ankh.
Kapala: These gorgeous bowls are literally the cap of a human skull. Often intricately carved and bejeweled, these half-skulls serve their purpose as ritualistic offering bowls. These are often used during ascetic rites and are to be used only by people who understand the impermanent, transitory nature of existence. Some believe the kapala is a nod to more ancient traditions of human sacrifice, while others cite its sacred role in providing a more carnal ritual implement that can successfully appease both wrathful and protective spirits.
Phurbu: This ritualistic metal dagger is typically shaped like a long pyramid with a vajra at the handle. Originally an ordinary nail, this evolved tool is used to keep away illness and to control (or battle against) negative spiritual forces. Three faces that represent the three mental poisons recognized in Buddhism (greed, hatred, and delusion) are situated at the top of the handle, each looking a different direction. This represents, among other things, the transformation of one mental state to another.
Kartika: Also called the trigug, this swooping blade usually has a vajra for a handle and represents severing the bonds of ignorance and material attachment. Nothing that can potentially hinder the practitioner’s journey to enlightenment stands a chance when the kartika is used. The swooped or hooked formation of the knife is a representation of compassion: the highest force which with to sever these worldly hindrances. Similarly to the vajra being commonly paired with the ghanta, the kartika is generally paired with the phurbu in Tibetan Buddhist ritual practice.
Mechomancy:
Steampunk Sensibilities
in Pagan Traditions
by Sybil Fogg
For some people, “steampunk” is an aesthetic, a guiding principle that they use to govern their choice of dress, music, or home décor. For others, it is a means of escape via literature or film, or by visiting a costume play (cosplay) convention and donning Victorianesque clothing tricked out with gears and clocks to rub elbows with others of a similar mindset. To some, steampunk is a way of life, and they find ways to filter the steampunk sensibility through their everyday life. And for some, steampunk includes magic.
The best way I have heard steampunk described is “Victorian Science Fiction.” This sums up the counterculture’s fascination with a specific time period and the conceptual consideration of a “steampowered” fantasy world as imagined by such writers as Jules Verne and H. G. Wells. Modern steampunk literature often incorporates a future similar to what may have been envisioned by Victorians: a reliance on steam as a means of power. Examples of newer authors include Richard Harland, Wayne Reinagel, G. D. Falksen, and Leanna Renee Hieber. Much of their work would fall very close to the realm of science fiction, where steampunk resides.
The costuming choices of this subculture’s membership run the gamut from Victorian/Edwardian to Wild West to a future dystopia powered by steam. Building a steampunk outfit calls for certain considerations. These can be broken down into three categories: time period, locality, and/or fictional character. Some steampunks choose to build an outfit with historical authenticity. The most common time period seems to be Victorian/Edwardian, but some steampunks look even further into the past or to the future to create costumes that are otherworldly. Because there is a multicultural movement within the steampunk community, many choose to weave fashion from across the world together. Others look past our Earth and even our solar system for inspiration. There is also a strong draw on literature and film for ideas. Some steampunks will take a favorite character, such as Boba Fett, Alice, Dorothy, Professor Snape, or Sherlock Holmes, and “steampunk” him or her out by adding elements of leather (or faux leather), gears, clock parts, electricity, motors, and so on.
The outfits spied at any steampunk gathering will be an eclectic array of the past fused with the present or future. Victorian-tailored vests, shirt collars, trousers, gowns, bustles, petticoats, bloomers, kimonos, saris, pith helmets, and the ever-popular corset are often tricked out with gears, timepieces, motors, and rehabbed mechanized metal parts in an almost definitive nod to Star Trek’s Borg race. These are accessorized with gas masks, parasols, braces, pocket watches, weapons, battery packs, clockworks, and/or anything one can think of.
And the style is evolving. At one point, the color choices trended toward muted browns, blacks, and tea-dyed whites, but even that signature style has been challenged. Reds have become prominent and even such bright colors as turquoise have been spotted. Probably the only real fashion trend that threads steampunk together is the ever-present pair of goggles, but even those are not always necessary. Steampunk fashion brings out the creativity of those who gravitate to it, as much of the costuming is one-of-a-kind created by the wearer. This is what makes being an observer extraordinary.
Steampunk music is almost impossible to define. What constitutes a “steampunk band?” Do artists put themselves in this category intentionally, or are they brought in because steampunks are drawn to their music? Is it instrument choice, musical technique, costuming, lyrics, or story? A genre, defined by Merriam-Webster’s Dictionary is a “category of artistic, musical, or literary composition characterized by a particular style, form, or content.” But for steampunk, this doesn’t fit. Some of the more well-known steampunk bands—such as Abney Park, Professor Elemental, Eli August, Sunday Driver, The Cog Is Dead, Diablos in Musica, Petal Blight, Emperor Norton’s Stationary Marching Band, Rasputina, Voltaire, Steam Powered Giraffe, This Way to the Egress, and The Clockwork Dolls—have little in common musically. What these bands do all incorporate is a community to which they belong.
Some have embraced the steampunk movement and adapted their fashion and art to emphasize their interest. This can range from playing music from a certain era with historically accurate instruments to looking ahead to put together what they have decided would be authentic instruments in a future powered by steam. Artists such as Abney Park and Professor Elemental have written songs that tell stories of their exploits. Others draw on universal abstract concepts of love and loss, such as Eli August. The movement also includes writers who employ a steampunk slant within their primary genre. In fact, some people who identify with the steampunk mindset have incorporated this interest into their everyday life in the form of clothing, home décor, and more.
So why not magic for those with Pagan tendencies?
How one weaves steampunk into their magical life is wholly dependent on the individual. Perhaps outfitting certain magical tools would be sufficient for one person, while another would want a sacred space complete with Victorian furnishings. Another might choose to work the aesthetic through a ritual wardrobe.
Mechomancy is a term that I ran across in Stephen Hunt’s novel The Court of the Air back in 2008. Since then, the term has appeared elsewhere, from role-playing games to common speech amongst steampunks. Mechomancy is infusing magic into machines, essentially filling them with aether, a kind of “fifth element,” or energy drawn from the magical realm. Since steampunk prides itself on machinery, from dirigibles to submersibles and blunderbusses to light sabers, it seems mechomancy is a good place to begin incorporating a bit of steampunk into one’s magic.
The following ritual will charge any tool for magical workings, but it is designed to bring the magic out of steampunk items.
Time: May 23 or August 23
Gods: Vulcan/Hephaestus/Thor
Tools Needed: Any tools that need to be charged within the spiritual fire of Vulcan. These would include but are certainly not limited to an athame, wand, pocket watch, goggles, pipes, glasses, walking sticks/canes, and clothing (I charge corsets because of the metal boning, but it’s your choice).
Besides the tools you charge, you’ll also need these items: a blanket to sit on, a metal or wooden altar, a metal pentacle to charge the items on, metallic bronze taper candles with holders, and a bowl holding a bit of soil.
Incense: Sun, fire, cinnamon, cedar, cloves, frankincense, myrrh
Metal chalice filled with charged water. I generally charge water under a full moon when I know that I have spellworking coming up. Alternatively, time can be set aside to charge the water during the ritual.
Quarter candles: Copper for the south, silver for the west, brown for the north, bronze for the east
Music: Whatever helps keep focus
Prepare your space. I like to do this before I prepare myself. That way everything is in place when I am ready to begin the ritual. Set out your blanket and your quarter candles. Place the altar in the center of the blanket and lay out your tools around the pentacle. Be sure to put the chalice on the left (for the Goddess) and the candle on the right (for the God). Set out the dish of soil and set up the incense.
Usually, I set up the music to play while I take a ritual bath. That way, I am engaged in the task at hand as I relax. When I am finished, I will dress in whatever clothing I plan on charging and then return to the ritual area.
Cast the circle and call the quarters in your usual manner or if the mood suits you, change things up a bit by adding a touch of steampunk to your ritual casting.
Light the candles and incense. Choose one of the ritual items collected and place it on the pentacle. Spend some time meditating on what kind of power you wish to infuse into the piece. This is important. Are you planning on using these items for spellcasting? Or are you working to attract the past to you through their proximity? Maybe you are charging them to give you strength when you are out and about in the world. Take some time here to really understand your intent.
Once you have determined your purpose, sprinkle some water over the item, followed by soil, then pass the object through the incense, and finish with the flame. Your item is charged. Thank the God and Goddess. Repeat with each item you have collected. Give thanks and close the circle. Now you have infused your magic with a little bit of steampunk sensibility.
When the Goddess Calls …
by Barbara Ardinger
… be sure to answer. Politely.
If you’re reading this, you have presumably already taken one of the Goddess’s calls. “Come home to me,” she probably said to you. “Worship me and worship the ground you walk on. Find pleasure in my rituals. Find beauty and strength, power and compassion, honor and humility, and mirth and reverence.”1 I bet that’s more or less how you became a Neopagan.
As we’re traveling along the labyrinths of our lives, we often receive calls from the Goddess. But when I had lunch with my friend Ariadne a few days ago and told her I’m writing this article, the first thing she said was, “How do you know it’s the Goddess calling? Does she have caller ID?” Good questions. Let’s play with this telephone metaphor and see how far we can stretch it.
What’s on her caller ID? It might be a name. Isis. Hera. Freya. Sarasvati. Is this a goddess you usually hear from? Why is she calling? In reply to your prayer or call for help? To help you work on some of your issues? To ask you to take action and do something useful for her or the planet or her other children? To say, “Straighten up and fly right”? Like most mothers, when she calls, she’s usually checking in to see how we’re doing, so it seems to me that the primary reasons she calls us are to (1) help us learn more about ourselves and live better-examined lives, (2) lead us to a teacher or a tradition that will help us grow, (3) tell us to take action to help our Mother Earth survive what humankind has been doing to our beautiful planet, and (4) yes, admonish us to behave ourselves.
Pay attention to what’s going on around you. The world is not just a dial tone. Things we hear “accidentally” may be echoes of divine phone calls.
OMGss. ive bn calln u! Where r u? Wheres ur hed?
Maybe she’s sending text messages. In the past, her messages came mostly in dreams and visions, but if process philosophy is valid (and I think it is), then goddesses and gods are evolving just like we are. That’s why I’m willing to allow for a goddess who is sitting in her technotemple somewhere with a smartphone in her divine hands. She’ll do whatever she has to do to get our attention.
The Goddess has apps, too. We call them the psychic sciences. Maybe she calls and tells you to get a natal chart so you can learn how the planets and asteroids are affecting you. Maybe she calls to advise you to learn numerology or the tarot so you finally get some insight into what you’re doing and where it might be taking you. Consider her astrology app. I don’t speak astrologese and am a total nincompoop where charts are concerned, but the Goddess has called me in the voices of some of my friends who are very talented astrologers. I’ve been shown why I do some of the dumb things I do, and I’ve also been shown how to stop doing them and do better things. Has this happened to you yet?
If we’re using her tarot app, I think the Goddess may be helping us shuffle and lay out the cards. (It’s called divine psychokinesis.) What we see are patterns of possibility in our lives. My friend Mary Greer has a deep knowledge of tarot. When I asked her what the Goddess might be telling us via the cards, she sent me an e-mail that I saw as a little poem:
Come play with me.
It’s not who wins but how you play the game.
We’re all One.
Reflect on this.2
If you think the Goddess may be using an app on you, try this combination of tarot and numerology. Calculate your life path and other significant numbers, then reduce them to numbers between 1 and 21. Get out all your decks and look carefully at the major arcana cards that correspond to your life path and other numbers. Reflect on what you see.
Her other apps, of course, include all the ways we do divination. She doesn’t always make direct calls, so pay attention to the apps and see what she’s trying to tell you in a reading.
Where r u goin? How r u gnna gt there?
Back in the early 1990s, I was teaching a weekly class called Practicing the Presence of the Goddess (which became the title of one of my books). This class was an introduction to Goddess scholarship at a time when there wasn’t much except the works of authors like Merlin Stone, Starhawk, and Marija Gimbutas. What practicing the presence of the Goddess really means, of course, is living mindfully, being aware of what’s going on in our minds. Practicing her presence is steering our thoughts away from gossip, insults, bigotry, and other types of stupidity. One way to fill the mind is to adopt a mantra or learn some of the better known chants, like Deena Metzger’s Goddess Chant, “Isis, Astarte, Diana, Hecate, Demeter, Kali, Inanna.” But just reciting names, while it does push the monkey chatter out of our heads, is only half the lesson. I brought in little statues of the goddesses and taught their myths. The point is to understand what these goddesses can mean to us today. Understand which goddess calls you and when she calls. And why she calls.
B wht u cn b, but b bettr at it. U nd to lrn ths lssn. U nd a gd techr. Follo ths path & play nice tgethr.
Sometimes when the Goddess calls, it may be to send us to a pantheon, a tradition, a coven, a priestess or priest, or a teacher. Wherever you go, be sure to use her text message as your touchstone. Play nice tgethr. B kind 2 each othr. If you visit a coven where you’re required to use drugs or alcohol, where you feel jealousy seething among the members or hear little hissy fits buzzing around the circle, where gossip and sexual intrigues pass for teaching … immediately take out your divine smartphone and read her text messages again. This is a lesson you can learn real fast. Are these people playing nice? Are they being kind? If they’re not, go away. Now.
Any group that does not promote courtesy among its members and with people who are not members is not devoted to the Goddess. If you think the Goddess called you to such a group, think again. Think, in fact, what your mother would say if she found you hanging out with mean and nasty kids. Would your mother approve? Would our Mother approve?
Sometimes she does something to really get our attention. Yo! Lsn to me! Twenty-five years ago, I was introduced to a very wise Wiccan priest in Los Angeles who said that if we’re looking for new ways to work on spiritual issues in our lives, then it’s useful to develop a relationship with a deity who lives on the other side of the planet. That made sense to me. Who says the only good goddesses are the Western ones? One day soon after that conversation, I was standing in the Bodhi Tree Bookstore. A flyer actually flew off the bulletin board. Right in front of me! It was a notice for a class to be taught by Dagmola Jamyang Sakya. Now when a flyer flies off a bulletin board and lands on you, that’s a pretty clear message. I went to the class, where I was the only Pagan in a room full of Buddhists. No one cared! What was important was that I was there for the Goddess. I took refuge with Dagmola and learned the Tara mantra. Over the years, I have learned some significant lessons about living mindfully, and to this day, I am as devoted to Tara as to any Western goddess. Has something like this happened to you yet?
It’s not, of course, just the Goddess who calls. Gods call, too. The myths in which gods romp across the countryside, raping girls, bullying other gods, and taking sides in wars, may be fun to read, but do we have to emulate them? I asked my friend Galina Krasskova, who has been devoted to Odin and Loki for twenty years, about dealing with gods who are known to be challenging. “I am pushed,” Galina told me, “to become better as a priest, a shaman, a devotee, and most importantly a human being. … I have never, ever had any of the Norse Gods suggest or push me to be less than the best and most exemplary person I could be.3
To repeat: if you think a god or goddess is telling you that you’re better than anyone else, that you have permission to use drugs of do anything dishonest or trash other people’s religions and holy books, that you have permission to be a Pagan bully … then I’m sure you’re hallucinating.
Cln ur room! Tke care of ur cusins. Ths is ur Mother spking.
I also can’t help but wonder if some of the e-mails and telephone appeals we get might be disguised calls from the Goddess. Not the partisan political appeals (well, let me confess that I think the Goddess is progressive, but that’s only my opinion), but the notices about endangered forests and animals, the appeals to help the hungry and the homeless. We decide for ourselves what our causes are and how we support them—from going to demonstrations to sending $25 on the first of every month—but when we hear the voice of the Goddess in some of these calls, that’s another way we can help the whole planet.
Play nice 2gethr. B kind 2 each othr. Ths is ur Mother spking.
This, I believe, is the primary reason why the Goddess calls us. This is the message she sends to all her children, whether they believe in her or not, no matter where they live, no matter what they’re doing in their muggle lives. If everyone played nice and we were kind to each other, I’m sure the world would be a better place. I like to think we who reply to the Goddess and try to live more mindfully, more courteously, more ethically are building up to a critical mass. Maybe I’m an idealist, but I believe that the Goddess calls us Neopagans to be examples of peace and courtesy in the world. Even if just one of us responds, even if it’s just one person playing nice, that’s one drop of courtesy in a parched world. We need oceans of courtesy, but if we start listening to our Mother now, maybe we can build up to streams of courtesy that flow into rivers that flow into oceans.
And sometimes the Goddess calls in unexpected voices. I believe she spoke through Hildegard of Bingen, the twelfth-century abbess, author, and composer who taught the concept of veriditas. “The heavens were opened,” Hildegard wrote, “and a blinding light of exceptional brilliance flowed through my entire brain … and it kindled my whole heart and breast like a flame.” Perhaps the Goddess was also speaking when Dame Julian of Norwich, a fourteenth-century anchorite and mystic, wrote, “All shall be well, and all shall be well, and all manner of things shall be well.” If you’re having a bad day, pull the flames of veriditas into your body, mind, and soul. Remind yourself that “all manner of things shall be well.” But please don’t think Hildegard and Dame Julian were Pagans. They were Christian mystics whose messages are, to this day, universal.
The Goddess calls us all the time. It is possible—with persistent practice—to engage in conversations with her. It’s possible to learn to live more mindfully and to play nice with other people.
B wht u cn b, but b bettr at it. Play nice 2geth. B kind 2 each othr. Ths is ur Mother spking.
When the Goddess calls … answer the phone. Don’t hang up!
Ribbon Magic
by Ember Grant
Ribbons can add color and texture to spells and be used for magic alone or with other items. Binding, bonding, and bundling are among the many ways to weave spells with ribbons. And while you can use string, twine, leather, or hemp for similar types of spells, the focus here is on fabric ribbons.
Ribbons are one of the easiest spell tools to find. Fabric and craft stores have nearly every type and color you can imagine. Look for sales and stock up on discounted and seasonal ribbon so you’ll always have a variety on hand. Another good way to diversify your collection is by saving the ribbon from gifts you receive. In addition, ribbon you purchase will most likely be on a spool, but sometimes you can find remnants for sale that have been cut. Use a box or bag to store spools and scraps of ribbon. I like to use large clear zipper-style bags for my remnants. You may want to secure scraps so they don’t become tangled. You can wind them around old spools or secure them with a twist tie from a bread bag.
Binding
Binding magic, done traditionally by wrapping or tying knots, is often performed to stop someone or something from doing harm. However, you can also use binding magic on yourself in order to break a bad habit. Find a symbol of the habit you wish to break or simply write it on a piece of paper. For example, if you’re trying to quit smoking, you may wish to use a cigarette or a cigarette package. Wrap a black ribbon around and around the item, visualizing the bad habit being bound and trapped. Leave room on the ends so you can tie the ribbon, and secure it using three knots. Chant as you wrap:
I’d stop this habit if I could,
This is for my highest good.
Cease behavior causing harm,
With this bond I cast a charm.
Help me heal and make it last,
Guide me in this worthy task.
Braiding
Braiding is another easy way to use ribbons that also allows you to weave several elements of a spell together to create unity. For example, in a spell for prosperity, you could use three ribbons to represent success, prosperity, and good fortune (yellow or gold, green, and purple). Typically, this is done with three ribbons, but if you’re skilled in braiding, you can use more. Another use for a braid is to create a bond between people. Something like this could be used in a handfasting ceremony. Use two white ribbons, one for each person, and a pink or red ribbon to represent love. Create a braid like this with your partner to strengthen your bonds of love or friendship. (Of course, remember to avoid forcing a bond.)
Here’s a chant to use as you create the love braid:
Over, under, through and through,
You for me and me for you.
Let us keep a bond that’s true
Love and peace between us two.
Breaking Unwanted Bonds
Breaking an unwanted bond or establishing a new beginning can be accomplished by cutting ribbon. Ribbon-cutting ceremonies are often used for dedications and new beginnings, groundbreakings, and so on. A symbolic cutting is a good way to use magic to free yourself from difficult circumstances.
First, make a symbolic bond that represents the situation. You can do this by simply tying the ends of a ribbon together. Visualize the bond as you do this; feel the discomfort it’s causing. For the spell you will simply cut the ribbon, visualizing the bond being severed.
Here’s a spell for breaking bonds that you can adapt to suit your needs:
Perform this spell on a day that corresponds to your need, when the moon is waning. Select an appropriate moon sign if you desire. This is a spell for release. You may desire freedom from a particular attachment, a broken heart or bad relationship, financial burdens, a job, or even a bad habit. You will need a piece of ribbon in a color appropriate for your need, scissors, and a black candle.
Tie the ends of the ribbon together to form a circle. As you tie the knot, visualize this bond as the controlling force from which you wish to break free. Name the bond aloud by saying, “This ribbon represents _________.”
Next, pick up the scissors. Imagine them as a sword you carry into battle. Pass them through the candle flame, envision the fire as your passion to be free, empowering the blades. Say the following:
As the moon wanes,
Release this bond.
As the candle expires,
Release this bond.
As I sever the tie,
Release this bond.
I am free.
As you cut the ribbon into pieces, clearly visualize circumstances unfolding to set you free. See yourself being rid of this force outside your control. After you cut the ribbon, bury the pieces in separate places; the Earth will absorb and neutralize the unwanted energy. Alternatively, you could burn the pieces of ribbon. Allow the candle to burn completely.
Bundling
Another simple way to use ribbons is to make a bundle or sachet and tie the ends together. These bundles can contain herbs, stones, or other objects and are often used as talismans and amulets. Use the appropriate color of fabric and ribbon, chanting as you wrap and tie with several knots:
Ribbon wind, tightly bind,
Wrap this spell that I design.
There are many other ways to be creative with ribbons in your magical practice. Naturally, you can decorate with them by using them to tie bundles of flowers, herbs, or branches; tying them around vases; or using them on wreaths. Use a ribbon to string a special pendant to wear or display, or wear them in your hair. Ribbons have become a tradition as symbols for various causes and are popularly displayed or worn to show support for a cause. Beyond the list of magical color correspondences, or seasonal colors, some colors have come to stand for the fight against different types of cancer, or to promote peace, pride, and other issues. Feel free to incorporate these colors into your magic as well, or magically charge a ribbon to wear for a cause you believe in. Remember, use colors that have symbolic meaning for you. Happy spell-weaving!
List of Ribbon Color Correspondences
White: neutral, all-purpose, full moon energy, protection, purity, meditation
Black: banishment, breaking bad habits, binding, new moon energy
Red: protection, passion, energy, courage, strength, sexuality, will
Pink: romance, love, friendship, harmony, emotions
Orange: success, commerce, motivation, courage, legal problems
Yellow: mental skills, communication, self-confidence, charm, travel, health, success
Green: money, fertility, growth, abundance, health
Dark Blue: dream magic, transformation, instinct, psychic awareness
Light Blue: beginnings, endurance, awareness, joy
Pale Violet: inspiration, divination
Dark Purple: authority, good fortune, spirituality
Gray: neutrality, mystery, dimness, concealment, secrets
Brown: home, domestic issues, animals, grounding
The Art of Physiognomy
by Autumn Damiana
Most of us are familiar with at least a few different types of divination. Some of the most well-known methods include tarot, astrology, numerology, scrying, and palmistry. However, few people know the term “physiognomy,” even though it is also one of the divinatory arts. Throughout its long and sometimes controversial history, the popularity of physiognomy has varied, and it is just now being rediscovered in modern scientific circles. But what is physiognomy? A good way to describe the practice is to say that it is to the face what palm reading is to the hand. From the analysis of the size, shape, and relative placement of facial features such as eyes, mouth, nose, and chin, physiognomy can give a reading of one’s personality, fortune, and fate.
The word physiognomy is derived from Greek, and roughly means “natural (or physical) indicator.” Although there is evidence that ancient Greek philosophers developed a system of physiognomy and physiognomic theory, the art is believed to have originated in ancient China, where complex, formal systems of “face reading” were widespread—and still exist to this day. Physiognomy was also prevalent throughout Europe in the Middle Ages and had become a kind of folk wisdom and superstition among the common people, as evidenced by literature of the time, notably Chaucer’s collection The Canterbury Tales. The more concrete and methodical principles of physiognomy in use by the ancient Greeks began to be reexamined and taught at European universities in the middle of the sixteenth century.
A Swiss pastor named Johann Lavater is credited with kicking off the golden age of physiognomy in the late eighteenth century. Lavater wrote a series of essays on the topic that became extremely popular in England, France, and Germany and also influenced the works of such writers as Charlotte Brontë, Charles Dickens, Edgar Allan Poe, and Oscar Wilde. In the late nineteenth and early twentieth centuries, Holmes W. Merton used the principles of physiognomy to invent the Merton Method, which theoretically could match a person to his or her ideal job and was used widely by employers at large corporations. Law enforcement has historically also been linked to the practice of physiognomy, believing that it could be used as a tool to glean hidden information about suspects, witnesses, and potential jurors. The rise in popularity of physiognomy caused other related “sciences,” such as anthroposcopy, phrenology, and personology to become popular as well.
Physiognomy differs from these three disciplines in several ways, even though the words are often used interchangeably. The methods of anthroposcopy are used by forensic anthropologists to determine the visage of an individual, including skin, hair, and eye color. Phrenology is the analysis of markings, measurements, and features (such as bumps) on the cranium to determine personality traits. Personology, while closely related to physiognomy, is also concerned with facial lines and other marks, and how the features of the face express emotion and other mannerisms. Physiognomy is typically limited to the analysis of more permanent and unchanging facial features that are determined by the bone structure of the face, such as nose size or the shape of the forehead.
So how accurate is the art of physiognomy? Now is your chance to grab a mirror or get together with a friend and find out for yourself! Here is a list of some basic facial characteristics and their corresponding meanings using physiognomy:
Eyes
Shallow-set (bulging): energetic, outgoing, sometimes easily influenced. Deep-set: introverted, reserved, analytical, can be suspicious.
Slant upward: optimistic, clever, an opportunist. Slant downward: pessimistic, kind, can be taken advantage of for being too gentle.
Wide-set: tolerant, open-minded, distains authority. Narrow-set: conservative, more judgmental, sometimes more dependent on others.
Eyebrows
Long : can deal with many personality types, probably has a lot of friends. Short: less involved in other people’s lives, more likely to keep to one’s self.
Curved (arched): friendly, a go-getter, eager to please others. Straight (little or no arch): logical, skeptical, will think things through before acting.
Wide space between: sociable, a team player, likes to be where the action is. Narrow space between: independent, cautious, prefers to be alone more often.
Ears
Large : intellectual, a good listener, more prone to taking risks. Small: cautious, acts on instinct, can become easily overwhelmed.
Set close to head: frugal, likes to plan ahead, listens to what others have to say. Sticking out: idealist, non-conformist, can be stubborn and opinionated.
Earlobes connected to head: strong attachment to family (sometimes too reliant). Earlobes detached from head: can separate oneself from family, cares more about friends.
Long earlobes : Looks ahead to the future, makes plans for later on. Short earlobes: Easygoing, lives life in the present.
Nose
Large : ambitious, pioneering, confident, can be arrogant or selfish. Small: more easily contented, noncompetitive, sometimes reserved or shy.
Pointed tip: curious, detail-oriented, may be distrustful of others. Round (full) tip: enjoys luxury, can be materialistic.
Turned up: sentimental, trusting, generous. Pointed down: prudent, sensible, clever.
Curved (aquiline): assertive, fearless, a natural leader. Straight: sensible, methodical, idealistic, not very interested in material things.
Mouth
Large : generous, cares about relationships (both personal and professional). Small: has fewer long-term relationships, can be restless and change often.
Corners turned up: cheerful, upbeat, encouraging, may be a little naive. Corners turned down: shrewd, discontent, may have a negative outlook.
Full lips : intense, enthusiastic, prone to overindulgence. Thin lips : impatient, less emotional, keeps secrets well.
Chin
Pointed: emotional, has a flexible personality, may be moody.
Square : practical, tough, enjoys a challenge, has strong convictions.
Rounded: kind, tactful, friendly, easy to approach.
Prominent (large): willful, determined, tenacious, stubborn. Receding (small): sensitive, timid, may be passive or give up easily.
Cleft/dimple : craves appreciation and recognition, can want to be the center of attention.
Other Features
Curved (rounded) forehead: creative, imaginative, intelligent. Flat or broad forehead: ingenious, practical, pragmatic, a problem-solver. Forehead slants backward: spontaneous, makes fast decisions, can think outside the box.
Indented temples: tendency toward compulsive behavior.
Prominent cheeks: commands authority and prosperity, can also be controlling or bossy. Flatter cheeks: laid back, thrifty, may need to work on being more communicative.
Protruding brow bone : dominant personality, likes to be in charge.
Strong jaw : courageous, resolute, can sometimes be harsh or overbearing. Narrow jaw: adaptable, easygoing, may be wishy-washy.
Pop-Culture Physiognomy Oracle
Here is another fun way to use physiognomy as a tool for divining. All that is needed is a fashion or entertainment magazine that features numerous photos of people’s faces, and the list of facial correspondences above.
Holding the magazine on your lap, close your eyes, and take a few deep breaths.
As you exhale, empty your mind and allow your body to relax until you feel calm, centered, and ready to tap into your psychic abilities. When this is the case, ask a question (either silently or out loud) that can be answered using the properties of physiognomy, such as “what kind of person has had the most influence on me lately?” or “what trait that I have been exhibiting is having the most impact on my life?” Without looking, flip through the magazine until you feel an inner prompting that tells that you what page to stop on. Open your eyes, look at the page, and obtain your answer from the first facial feature that grabs your attention.
There are no set rules how to interpret your answer, so you will need to use your intuition. As an example, perhaps your eyes will fall on a curved, long, arched eyebrow. If your question concerns who is influencing you, in this case you can be sure that it is a sociable, outgoing person who has a lot of friends because he or she likes to please others. Also, it’s possible that the shape of the eyebrow itself may instantly remind you of someone you know, and that person would then be the answer to who is influencing you. If your question was about how your life has been impacted based on a trait that you exhibit, then congratulations! It would seem that your open, friendly attitude is being noticed and having a positive effect, such as you making new friends. Just make sure not to work so hard making others happy that you forget about yourself. Experiment obtaining and interpreting your answers with the oracle, and see what comes up.
Sometimes you may follow the above directions only to find that you have opened the magazine to a page with no photos of faces. When this happens, simply close your eyes and try again or switch magazines if you wish. If you still haven’t achieved the desired results after several attempts, then the universe is telling you to put the oracle aside for the time being and try again later. With time and practice, this method can become a tool of divination that you can use anywhere you have access to magazines. It’s also fun to demonstrate at parties, and can be a great way to pass the time waiting for your doctor, dentist, or hairstylist!
Many have criticized physiognomy throughout the years, including Leonardo da Vinci and other members of the scientific community. Although physiognomy began to fade into obscurity after the nineteenth century, it is undergoing a small twenty-first century revival. Thought to be accurate in predicting both a person’s character and their future, Chinese face readers have gained popularity in the Western world and are asked to “read” fortunes, help understand clients, or size up potential love interests. Mass media will sometimes run stories (often with amusing “pop quizzes”) concerning physiognomy and its perceived sway on our culture. Most interestingly, physiognomy is also tentatively being investigated in the field of psychology, as new evidence has shown that many different people will have the same “snap judgment” reactions when exposed to the same unfamiliar face, and that there may be an evolutionary reason for this phenomena, although this is still unclear. Research is also asking whether or not a person’s visage really does shape his or her destiny, as studies show that people with certain types of faces and specific features gravitate to certain professions. Kind-looking or baby-faced individuals will often be nurses or social workers, men and women who look forceful or dominant are more likely to become executives, and politicians with attractive or aesthetically pleasing features will beat out their plain or homely opponents almost every time.
Whether you accept the theories behind physiognomy or believe it to be good for nothing more than entertainment is entirely up to you. With further research and exploration, physiognomy can become a serious course of study, or you can just have fun with it and use what you have learned to wow your family and friends. One thing seems to be certain—the idea that physiognomy, in some form or another, is here to stay. From its use in divination to its depictions in classic literature to its potential as a branch of accepted science, the art of physiognomy has fascinated humankind for centuries, and probably will continue to do so for many years to come.
The Digital Night Sky
by Susan Pesznecker
Most Pagans find that their practices intersect with the celestial sphere in some way, whether they garden by the moon’s phase, worship the sun, track the astrological zodiac’s planetary influences, or enjoy lunar rituals. Yet their actual knowledge base about the heavens often tends to be woefully sparse. It’s interesting, because in past eras, no self-respecting Witch would have called herself such without having a sound understanding of the heavenly movements overhead. Indeed, training as Witch or shaman often required a set period of observation, during which the initiate marked the positions of sun, moon, stars, and planets, learning their essential natures as well as how they moved through the night sky.
Alas, while today’s magick users may revere the heavily bodies processing overhead, it turns out most people know very little about what’s really happening up there. There are some valid reasons for this. Some people simply don’t feel a need to know. Others view astronomy as something that’s complicated and far beyond their grasp. In truth, astronomy is a branch of both mathematics and physics, and taken to the level of astronomer or physicist, yes: it can be intense. But we don’t have to go that far. The fact is, the position and movements of each of the heavenly bodies are both logical and predictable, and with only a little effort, it’s reasonably easy to understand how the night sky “works.” This is important, because an understanding of celestial movements can inspire and enrich just about anyone’s magickal practice, whether as part of spell craft, ritual, herbalism, or just about any approach. Besides, it’s just plain cool.
Taking this a step further, let’s consider the realities of today’s digital revolution. For the first time in recorded human history, we’re in the midst of a intellectual and cultural paradigm shift that we can actually see happening—versus the usual process of looking back a hundred years later and saying, “Oh, gee. The Enlightenment. That was a paradigm shift, wasn’t it?” Our digital world reality changes almost from minute to minute, taking us with it. Hair-raising as it sometimes feels, it brings its own wonders along, and one of those is the “digitalization” of the celestial sphere.
Yes, if you own a laptop, smartphone, or tablet, a world of amateur astronomy, stargazing, and celestial magick awaits you. Some of these apps and software applications teach, while others tantalize and entice you to work magick. All have multiple layers to explore, starting simple but becoming as complex as you’re willing to explore. These tools may be used to study or monitor heavenly movements, determine where heavenly bodies are in relation to planning or timing ritual or spellwork, cast astrological charts, and more. Settle back and let’s explore some of my favorite celestial software and apps. And rest assured, even if the availability of these products changes between the time I’m writing this and the time you read it, it’s certain that even more dazzling versions will have appeared.
Note: Unless otherwise specified, the reviews below are for products that work with the iPhone, iTouch, and iPad. Since I’m an i-user, my experience is decidedly i-centric. In doing the research for this piece, it quickly because apparent that a wonderfully similar array of apps is available for the Android system; in most cases, the Android/i-apps are more or less identical. However, since I am an i-user, I am confining my comments to those products with which I’m familiar. And yes: I’ve used every product mentioned below.
General Astronomy Apps and Software
Astronomy-modeling software creates a complete two-dimensional model of the night sky as seen from a designated place and time. The model can be used to explore or demonstrate heavenly movements or relationships and even can look forward or backward in time. You enter the date, time, and location, and the software will show you what is or was in the night sky at that moment.
One of the best examples of this is Starry Night, a fully featured software package available for both Mac and PC. Starry Night allows one to see the night sky anywhere in the solar system from any vantage—you could even for example, watch Earth rise from the planet Mars! This is complex, elegant software that is simple enough for anyone to use yet loaded enough to keep astronomers busy.
The iPad app, Starmap, provides a complete sky atlas featuring all of the modern celestial catalogs (stars, moon, galaxies, planets, and more). A special “eyepiece mode” allows the user to identify an object and then focus a telescope on those celestial coordinates. Budget conscious? Luminos for the iPad provides a low-cost but fully functioning astronomy simulator.
Looking for general information about the heavens? Astronomy Picture of the Day, aka APOD, has a working web page and free apps. Each day, APOD features a new image of the heavens along with explanatory material provided by an expert. The Deep Sky Browser app provides elegant digitized images from the Digitized Sky Survey, such as galaxies and Messier objects. Also quite wonderful is the free NASA app for iPad, which features information about every aspect of space and the U.S. space program along with real-time video and more.
Apps for Studying the Moon
Are you, as a magick user, interested in learning more about the moon’s rhythms, its zodiacal procession, and the ways it affects our lives on Earth? Deluxe Moon HD is an iPad app that not only shows moon rise, set, age (from new) and phase, but also the moon’s location in the zodiac and how its current position and lighting affect everything from finances to personal relationships to menstrual cycles to gardening. Touch controls allow you to rotate the moon to advance or roll back the date. A moon compass is included; your viewing location is shown by longitude/latitude and is set via automatic GPS. The app is rich with animation (including a moving zodiac) and the images are gorgeous, with a black background, white font, and moon renderings in shades of blue, gray, and soft white.
Deluxe Moon Basic is a free iPhone version of Deluxe Moon HD, including many of the same wonderful features. Moon is another free app that furnishes simple information about the current moon phase as well as presenting a set of “fun facts.”
Another excellent app is MoonPhase – Moon Info, which provides basic lunar details for any date between 1900 and 2100, including moon phases, rise and set times, zodiacal positions, full moon names, and more. One of the niftiest aspects of this app is its display of a full set of monthly calendar pages, each with a superimposed moon of the correct phase. And just for fun, you can display the moon in normal, cartoon, or “cheese” formats.
Looking for ultra-simple lunar apps? Try Luan – Lunar Calendar. You’ll get moon phases, moon rise and set times, and animated transitions. Or take a look at Moon Calendar, which provides a full color moon calendar with phases and rise and set times for any month and any location.
Would you like to study more about the moon’s geography and geology? Take a look at Moon Atlas. This iPad app provides a fully rendered (via satellite and laser altimeter data) 3D globe of the moon, complete with labeled features and details about space explorations. Or try Moon Globe, also featuring a fully rendered 3D globe that can be twirled and spun with one finger, while providing information about spaceflights, topography, and more.
Interested in simply looking at pretty pictures of the moon? Try Moon!, an app with hundreds of gorgeous lunar photographs, each of which can be used as wallpaper.
If you’d like more detail about the moon’s magickal and arcane traditions, try the New Age Moon Calendar. This app really isn’t a calendar, but it’s full of goodies, including full moon names, lunar gods and goddesses, moon lore, and eclipses. Moon Sign is a fun little app that tells what sign the moon was in when you were born and shares details of your resulting personal characteristics. iLuna notes the moon’s phase and its current position in the zodiac as well as when the moon is void of course. Detailed explanations are given for each data point.
Apps for Studying the Sun
Solar Walk allows detailed navigation and examination of the sun, planets, and man-made satellites within our solar system. With a pair of 3D red/cyan glasses, you can use the app’s 3D display—which also works on 3D-enabled television.
Sun Seeker: 3D Augmented Reality Viewer shows the solar path, rise and set times, and directions for any daylight hour. It can also zoom in on an image of any location, showing the location and direction of solar exposure. This is a rather technical app but could be quite useful if your magickal works involve working with the sun’s directions.
The free app 3D Sun presents a 3D view of the sun and provides detail information about solar flares, sunspots, and other solar activity. The free SoHo Viewer features the latest images of the sun’s surface as taken by the Solar and Heliospheric Observatory. This app includes a nifty zoom feature.
Apps for Studying the Planets
To visit and explore your favorite planets up close and personal, try the iPad apps Venus, Mars, Jupiter, or Saturn Atlas. These provide fully rendered 3D globes of the planets, complete with elegant physical details. Or try the Mars Globe, a free app furnishing a gorgeous 3D map of the planet Mars. You might also check out the incredible Solar Walk, described earlier.
Apps for Studying the Stars
One of my favorite dedicated iPad apps is Star Walk. Hold your iPad up to the sky and the onscreen image will display what you’re seeing in the night sky and will tell you exactly what you’re looking at. It can show you what the sky looks like at any time in the past, present, or future and provides an excellent search function. It also tracks satellites and the International Space Station. This app provides a red-tinted night-viewing option to protect your night vision.
Sky View is a free app that functions like a smaller and less detailed version of Star Walk. Planisphere provides a basic star map that can be used to explore the clear night sky. In addition to showing stellar positions, it also marks asterisms (constellations), galaxies, and more.
Apps for Studying Astrology
Celeste 1.0 creates a complete 2D natal chart with a detailed interpretation. If you’re looking for something more complex, Astrologo delivers an elegant birth chart and interpretation, offering twenty popular house systems, both the Tropical and Sidereal methods, and additional bells, whistles, and options. An interactive Orrery view is provided, and the graphics are outstanding. The comprehensive Planetlab app goes even further and is designed for the serious astrologer or astrology student.
Terrific Arcane Apps (These Are Just Plain Fun!)
The iPad app Analemma provides an introduction to the analemma-shaped movements of sun, moon, and planets via images and animations. Planetary 2D shows a 2D Orrery, displaying the orbital movements of the solar system. Pocket Sundial renders a working 2D sundial, showing the current time. Just for fun, you can choose different views and styles.
Sun Clock Detailed is an iPad app that models a 300-year old Louis the Fourteenth clock, featuring sun rise and set times and a spherical moon phase indicator. Julian time displays at the bottom. Astrolabe Clock is an astronomical clock based on the astrolabe, an ancient instrument used to tell time and to follow and predict positions of the celestial bodies. It provides moon phases, sunrise and set, planetary transit times, eclipses, and more. And it looks really cool, too. Emerald Observatory for the iPad provides a unique chronometer-style display of clock time, sunrise and set, planetary movements, twilight stages, the eclipses, seasons, and more. It also features an Orrery, showing the actual planetary dance.
Enjoy!
Santería Survival
by Dallas Jennifer Cobb
Cuban Santería is a fascinating spiritual practice. With origins in the Yoruba culture of West Africa, Santeria grew out of the traditional practices of slaves imported to Cuba to labor on sugar plantations and in mines in the 1800s. While enslaved, the West Africans were forced to convert to Catholicism, the predominant religion of the Spanish nationals.
To ensure their physical survival, the slaves had to appear to be practicing Catholicism, the religion of their oppressor. But, with a stronger will to ensure their cultural survival, the West Africans found ways to keep the knowledge and practice of their Yoruba culture alive through syncretism, the practice of depicting their Yoruban deities (called orishas) as Roman Catholic saints. In substituting the Catholic icons for West African deities, the gods and goddesses of the Yoruban tradition survived.
Like the Cuban people, Santería has survived many waves of oppression, plus significant cultural and political change. Disguised as Catholic saints, knowledge of the orishas survived and was passed on for generations. Not only has it preserved traditional cultural knowledge, spiritual beliefs and practices, but Santería has evolved from the original religious practice, taking on a life of its own.
Survival
Blending the animistic beliefs of West Africa, the dance and drum traditions of the Yoruba, and the structures and icons of Catholicism, Santería is a product of the melting pot of nations and cultures that converged in Cuba during Colonialism. After the abolition of slavery, Santería survived and grew in Cuban communities, which were strongly Afro-Cuban. Primarily an agricultural society, animistic beliefs and practices fit well with the life of the average Cuban. Santería was commonly practiced in villages and homes throughout Cuba.
But with the advent of the Cuban Revolution, another strong wave of spiritual repression and religious intolerance swept through the country. Long experienced with adaptation and disguise of their traditional beliefs, Cubans again disguised Santería, and it survived the resultant era of communist propaganda. This time the orishas and spiritual ceremonies were hidden within commonly allowed social expressions, including music, drumming, dancing, and poetry.
Known for its investment in arts and culture, communist Cuba has produced world-class musicians, dancers, painters, and writers. Within their life work, many Cubans have preserved the knowledge of Santería, hiding sacred images and practices in drumming and dance, theater, and works of visual art.
Santería Simplified
An animistic practice, Santeria holds that there is a life force, or Ashe, within each of us, and in every aspect of our universe. Song, dance, drumming, and community celebrations increase Ashe, so much of the practice of Santería is about increasing the blessing of life force within the community.
A fundamental belief is that each person has a guardian saint, or orisha, who watches over them, and who should be worshiped throughout life. These guardian saints are the focal point of the rituals and rites of Santería. Casas de santos or “houses of saints” are organized for the followers of a particular saint or orisha. Within these houses a padrino or madrino, godfather or godmother, takes on the responsibility of passing along traditional teachings to newcomers. Because Santería is an oral tradition, the customs are learned by watching, listening, and taking part in ceremonies. Children learn Santería songs, stories, dances, rhythms, and the structure of rituals from their elders.
Like many other Pagan practices, Santerían rituals, rites, and spells involve the use of herbs, roots, candles, divination tools, sacred chants, and music. Some practitioners also engage in the ritualistic sacrifice of birds and animals, used to “feed” the patron saint. Ebbo is the practice of sacrifice or offering to an orisha. It could be something simple like a candle, flowers, or fruit, or on important occasions, it could involve animal sacrifice in which the Ashe or life force of an animal is offered to the orisha.
Similarly, Santería is primarily an earth-based spiritual practice used for good, though a small number of people veer into the practice of using it for malevolent purposes.
A santero or santera is a priest or priestess of Santería. A high priest is known as a babalawo. Priests and priestesses lead ritual ceremonies, perform spells for protection, divine the future, and interpret omens to guide the practitioner. The ancestors, called Egun, are always invoked in Santería ceremonies. Like the oral tradition that is handed down, the Egun are remembered and honored.
While each Santería ceremony is different, all involve communication with the orishas and the Egun. Drumming, dancing, and singing are a central part of all Santería ceremonies, and while they were often thought to be simple “entertainment” practiced by the slaves (or “comrades” under the communist regime), these forms of communication served as a way to send messages not just to the ancestors and gods, but to other believers in the area. A simple rhythm could carry the message of hope, resilience, and fortitude, unbeknownst to the oppressors.
The Orishas
With hundreds of gods and goddesses, Santería has a patron orisha that embodies every aspect of nature and human nature. With both positive and negative qualities, humans often have one primary orisha, but possess character traits from many others. Practitioners continually strive to become in balance with their human nature, and by doing so to fulfill the destiny that they were born to.
Each orisha has his or her own specific colors, numbers, elements, rhythms, dance steps, images, and saint, all of which are used ceremonially.
While there are literally hundreds of gods and goddess, a few of the main deities include Obatala, Yemaya, Eleggua, Oggun, Oshun, and Chango.
Obatala is the father of all gods and goddesses, and the god of peace. He created earth and humans and is often depicted as a wise old man or woman.
Yemaya is the great mother, goddess of motherhood and the seas. She symbolizes virtue, prudence, intelligence, and fulfillment.
Eleggua is the divine messenger who oversees new beginnings, choice, and the crossroads. He is the guardian of the crossroads, but he can be mischievous and a bit of a trickster. Because of this, Eleggua is always the first invoked at any ceremony so he is appeased.
Oggun is a warlike god who governs tools and weapons, anything made of iron. He symbolizes the worker, toiling the field with a pick, or pounding iron with a hammer.
Oshun is the goddess of love and lust, sensuality and sexuality. She is also goddess of fresh water, the rivers, lakes, and lagoons, and of all things beautiful.
Chango is the god of thunder and lightning, drums and dance, and is a great warrior king filled with virility, strength, and sexuality.
Communication with the Orishas
Communication with the orishas occurs through Ifa or ceremonial possession.
Ita is the practice of divination used by santeros, that employs sixteen cowry shells, thrown repeatedly. Each time they are thrown the number of shells landing “mouth down” or “mouth up” is noted. This is called a number, sign, or letter, each of which has a traditional story or saying associated with it. In this manner the santero or santera contacts an orisha, then brings their message to the petitioner.
When they are first initiated, newcomers will receive Ita to divine their past, present, and future and suggest best how to play the cards life has dealt them in order to influence outcomes and fulfill their destiny.
During a Santería ceremony, orishas visit through possession of an initiate. The initiate dances in motions that symbolize the orisha, such as the undulating wave-like movements of Yemaya. Possession is seen as proof that an orisha is present at the ceremony.
Santería ceremonies feature the use of several kinds of percussion instruments that perform specific rhythms for specific orishas. For the most sacred rituals the bata, a set of three hourglass-shaped drums, are played. Bembe drums and shekeres (gourd shakers) are used for other, less sacred ceremonies.
Initiation
Often children learn Santería songs, dances, rhythms and rituals in their home. But while families can pass on much of the traditional knowledge, the process of initiation into Santería is an intense one involving many ceremonies over a long period of time.
Initially people join a casa de santos after showing an affinity or connection to a particular orisha. Here they would receive a beaded necklace in the color particular to their orisha or patron saint. Wearing that necklace, the person is considered “marked” by their orisha. While many people are happy to be part of a spiritual house and to have a patron saint, there are some who choose to undergo a long and involved process in order to become an initiate, entering into the realm of sacred teachings that would eventually make them a santero or santera.
For detailed information on the steps and ceremonies taken to become a Santero visit: www.orishanet.org/initiate.html
Santería Survival
Cuba is facing rapid change and growth, affected by factors like the fall of Russian Communism and the disappearance of their primary trading partner; increased trade with neighboring South American countries; an increase in free market economic activity within the country; a gradual liberalization of politics and society; and the opportunity for Cuban Nationals from the United States to visit Cuba.
While Cuba seems to be emerging from over fifty years of social isolation, the movement is slow and cautious. While many people, and countries, wonder what direction Cuba will go in after the death of Fidel Castro, one thing is for sure. The Cuban people are survivors, and like their ancestors the Yoruban slaves, they know what to protect, to teach, and to pass on to the generations to come. The traditional knowledge and practices of Santería will continue to flourish in Cuba, and in any country where Cubans live.
In my travels to Cuba (seven times in the past ten years), I have seen slow and gradual changes taking place. Where once there was no free enterprise, now there are artists and farmers selling their wares along the roadside. But underneath this window dressing, there is something that has not changed. Regardless of the political or economic climate of their country, Cubans continue to ensure that what matters most to them will survive.
I have seen the Ashe (life force) of the Cuban people, and it cannot be enslaved or oppressed. Like their sacred Santería, what matters most to the average Cuban is what is at the heart of Santería—life force, the ancestors, their families and communities, and the ceremonies that affirm, bless, and raise the life force within the community.
Viva Santería survival.
Pagan Home Libraries
by Blake Octavian Blair
Pagans and magickal folk are well-known as book lovers. This isn’t at all surprising, as books are magickal objects with their own mystique in and of themselves. A first glance upon entering any devoted Pagan’s home will usually result in seeing at least several dozen volumes. And more tomes generally reside throughout the home. Books about basic witchcraft and tarot are almost a given, but usually you’ll find an array of topics including Buddhism, hoodoo, ceremonial magick, incense making, encyclopedias, gardening, classical literature, romance novels—anything that piques the owner’s interest. Many Pagans undoubtedly possess what we’d accurately term to be home libraries. And for the well-versed and well-read Pagan, a well-stocked, organized, and accessible library can enhance your practice. Organization is especially important if more than one person regularly uses the home library. In fact, the practicality and the joy of a Pagan home library can by extension lead to reading circles, book clubs, and coven libraries. So let’s take a stroll through the stacks and explore the possibilities for Pagan home libraries, shall we?
Most Pagans have a wide variety of interests and often have a very pluralistic spiritual worldview. This is reflected in their book collections. If books are a particular passion, the number of them in your home can escalate quite rapidly. While this is not necessarily a bad thing, you’re going to need to develop a method of organization and storage. The last thing you want is to need a quick answer on what herb to use for an emergency, spur of the moment spell and have to dig through a pile of books on auras and Greek mythology to find your copy of Cunningham’s Encyclopedia of Magical Herbs.
Organizing Methods
There are a few options for small- to moderate-sized home libraries. One option is to group books by subject, for example all the divination books together, all your shamanism books together, herbalism together, etc. This can serve as a practical way to locate certain information if you do not have a specific book in mind. You could further choose to subdivide within the topic categories by author name. For example, my herb-related books by Scott Cunningham are shelved together in my herb and plant magick section, but my copy of The Magical Household by Cunningham and Harrington is shelved in a separate section related to hearth, home, and cottage witchery. For books that are part of a series, it might make sense logically to group them together. However, some feel that a disadvantage to this system is breaking up the works of a particular and/or prolific author. For example, if you remember that you read something by Christopher Penczak regarding working with archangels for a particular purpose but you cannot recall the title, you may have to search several areas to locate the information. Despite the possible cons, grouping books by subject is popular and is my preferred method for organizing my own growing magickal home library.
Another option is to simply organize by author name. Some practitioners prefer this method, especially if they know the title and author of a specific book they have in mind. This system eliminates any confusion regarding where to shelve books that could fit into more than one subject category. If you want to find more information on an angelic name that came to you during a meditation and you know that you want to check your copy of Richard Webster’s Encyclopedia of Angels, you can head to the “W” shelf and then to Webster and, voilà. The downside, of course, is that if you are doing general research and browsing a topic for ideas and not specific answers, you now have to pick through several areas to pull all the books you may need.
When one’s home library approaches the larger end of the spectrum, many believe it’s time for a cataloging method. There are a few ways to do this. One is to create a physical card catalog This is done with a stack of index cards and a recipe box and then affixing a corresponding label to the spine of each book. You will want to create your own version of how to arrange and label the books, so each book will have an officially assigned “home position,” and you can use the cards in the recipe box to locate it. Of course, in our technological age, software programs can create a digital database. My husband and I are beginning to catalog our books and experiment with such a program for our own home library. You can even purchase a bar-code scanner that will instantly upload information about your books such as price, publisher, ISBN, author, and even a short description into the program and allow you to enter its physical location in your library!
Grow Your Library
You might be wondering how you can begin growing your own Pagan home library on a budget. In hard economic times, books remain a wonderful investment toward both entertainment and education, but they do indeed still cost money. While I may be biased, please remember that when you spend your hard-earned money on Pagan-related books you are supporting your favorite authors and allowing them to continue writing, which in turn benefits the Pagan community at large. However, I’d now like to share a few creative and affordable ways to obtain volumes for your library. One is to check out the metaphysical section at your local used bookstore. (I always recommend trying to support small locally owned businesses!) Take a trip around the sale and remainder tables and you may be surprised what you can find, including rare out-of-print titles at amazingly low prices. Don’t rule out digging through book piles at thrift stores and yard sales, as there are hidden treasures to be found. Lastly, don’t forget to visit your favorite publishers online; Llewellyn’s website allows you to sign up for e-mail newsletters on new titles and sales alerts. Take advantage of these frequent sales and deals to broaden the scope of your library at a discounted cost!
Once you begin to amass a number of books, your thoughts will soon turn to where to put them all. Commercially available bookcases from department stores are often affordable but are usually made of low-quality particleboard and are not of great long-term durability. Quality bookcases made of real wood are quite expensive, making owning even a couple of them a pricey affair. The solution relies upon creativity! My husband and I took a trip to a home-improvement warehouse store shortly after moving into our current apartment. We bought the materials to make several custom bookcases out of cinder blocks and white-wood boards. The key to turning these primitive dorm-reminiscent materials into stylish bookcases lies in a few overlooked tips. First, for durability sake, select solid wooden boards for shelves rather than plywood, which will warp and sag in short order. The next secret is to buy latex paint to coat your cinder blocks. The paint not only fills in and smooths out the slightly rough porous blocks, it gives you a nice finished product that can match your décor! (You may choose to paint or stain your boards depending upon your tastes.) We went with forest green for the blocks for our bedroom bookcase and black for the office and living room. We receive many compliments on our ultra-affordable bookcases. They actually look quite polished and have a sort of industrial-chic feel. Furthermore, we spent less than $200 in supplies to produce about 70 linear feet of bookshelves—pretty magickal in itself! Other affordable options include milk and file crates turned on their side, thrift store finds, yard sales, Craigslist, and used furniture stores.
Enhance the Space
A library should be inviting—like a classic old reading room. Many people like to use their library areas to display artwork, statuary, and crystals. Whether you concentrate your library in one area or you spread it throughout your home (like mine), this lends a wonderfully magickal ambiance to your environment. With mindful selection of the items, the décor can energetically assist you in your studies. One perk to our affordable block-and-board bookcases is that the cinder block’s cubbyholes provide a great place to display such items. In fact, we have a Shiva shrine in one cubby of our office bookcase. Statues and art of deities relating to knowledge, academics, writing, and the written word, as well as patrons of members of the household are excellent choices to display in your library. Furthermore, spare ritual tools such as chalices, extra candlesticks, and wands can make artful display items. The décor would not be complete without at least a few crystals to boost the studious vibes of the space. Citrine for retention of intellectual information, apatite for stimulating creativity, or perhaps one of my personal favorites—fluorite for processing information and preventing disorganization. Make your space inviting—it can have a library meets gallery feel. Do not forget to add a comfortable place to sit and read!
Sharing the Wealth
The magickal book lover will undoubtedly love to share great reads with their comrades. Forming a magickal book club or study group is a great way to do so. These groups can range from just a few close likeminded friends, your circle or coven, or even take place on a greater community scale. Starting out smaller is usually better. Have an initial meeting to discuss what books to read and develop a reading timeline and meeting schedule. You might try meeting on New Moons or perhaps near each sabbat. Whatever is decided upon should be convenient and work for all participants. For a simple book discussion group, choose a book that can be read straight through and make sure any exercises can be easily completed in a solitary setting. Books with multiple exercises, meditations, or group work are better suited for the study group because they will require more meetings at closer intervals to practice and experience the exercises together. In either situation, when multiple copies of a book are necessary, for ease of acquisition it is best to stick with titles that are currently in print. A beneficial side effect to these types of social gatherings is that they also lend themselves extremely well to potlucks and finger foods! Remember, this should be an enjoyable experience.
Leaders of a coven or organized circle may find themselves thinking about creating a coven library. Effectively, this opens the library to group members for education, study, and research by allowing them to “check out” and take home books. With this arrangement arises an obligatory mention of a few important points. First, a cataloging system that also allows you to keep track of who has what book becomes mandatory. The second point stems from the first—magickal books have a habit of not finding their way home. Take a poll among your magickal friends about who has lent or borrowed a magick-related book with the best of intentions only to never see it return. A self-depleting library is not a pleasant occurrence to deal with. So you will have to set up and make clear a set of lending terms that your group can agree upon. A properly managed coven library can be a wonderful resource. You always have the option of taking the approach that I have to lending magick-related books: I don’t. I tell my friends that my library is like the reference floor at the public library—you can browse and read all you want at my home, but the book isn’t leaving with you! They usually understand, and it provides a nice occasion for a cup of tea with a friend while they are visiting. If there are a couple books in particular you frequently recommend to people, another approach you might consider is keeping a few inexpensive used copies that you can give out and not worry about their return.
E-books
With advancing technology I would be remiss not to mention a bit about electronic books (e-books) and some of the pros and cons when compared to hard copy versions. I will be the first to admit that I far prefer hard copy books over e-books. For me, nothing replaces the sheer character of a physical volume or the sensory experience of reading a physical book—the touch, the smell, the feel of the paper and cover in your hands. The energy the tome emits simply sitting in your library awaiting your eager perusal. Additionally, for research I like being able to have several books open side by side while I am working. Personal opinions aside, e-books do have some unique benefits that add to the reading experience. They are virtually weightless and thousands of books can be stored on a single device, making it appealing for travel. They also often have hyperlinks for cross-referencing, and the text is searchable for certain words or phrases, making for the speedy location of facts and informational tidbits. In the end, the hard copy vs. e-book debate amounts to personal preference. I suspect the future safely holds a place for both.
A Pagan home library is an invaluable resource. Aside from the importance of having books on hand you will need to reference often or relate to a specialized interest you may have, another reason to have a diverse and well-stocked Pagan home library is that public libraries often lack books in our particular fields of interest. While it is unfortunate that many public libraries in more conservative areas will not stock books related to Pagan or occult topics, it is important to know that this isn’t always the reason their metaphysical section might be thin. Many libraries attempt to stock these topics but have trouble preventing the books from turning up missing either due to delinquent borrowers or people committing theft to prevent the library from stocking books of their nature. However, you can always request a title via inter-library loan or ask that they order a title to add to their collection—especially if you don’t feel you would reference the book often enough to merit purchase.
So whether you’re a bargain-book shopper, an e-reader, or avid researcher looking for the next tome for your collection, hopefully you are well on your way to assembling your Pagan home library. Take a stroll through your stacks, pick an enchanting volume, sit in your favorite comfy spot, and enjoy a good read!
For Further Study
Hall, Judy. The Crystal Bible: A Definitive Guide to Crystals. Cincinnati, OH: Walking Stick Press, 2003.
Epstein, Edward. “U.S. Libraries Checking Out Book Theft/‘Most-Stolen’ List Will Help Curb Crime.” SFGate. http://articles.sfgate.com/2001-05-15/news/17597485_1_libraries-books-gay-issues (accessed August 23, 2011).
Gonfalons:
Show Your I.D. Proudly
by Emyme
From ancient times to present day, like-minded people band together. Conversely, from ancient times to present day, individuals appreciate recognition of their uniqueness. For protection and out of pride, it was, and continues to be, necessary to identify a community or individual to the world, other communities, or other individuals. In addition to our names, tribes and clans create physical manifestations of their origin, history, strengths, purpose, education, or goal(s). The symbols and form chosen are infinitely varied. Just two examples are the tartan fabrics of Scotland and the totem poles of Native Americans, ancient identifications that carry on through hundreds of years.
In medieval Italy, neighborhoods were identified by flags. Community meetings were known as gonfaloni, and the name of the banners evolved into gonfalon or gonfalone. Constructed of cloth, gonfalon were painted or embroidered with the symbols of the community. The top was attached to a crossbar at the end of a long pole, the bottom was swallow-tailed or hung with streamers. These banners were carried at the front of processions and displayed at community gatherings. Symbolism, ceremony, and ritual being cornerstones of the overall Pagan belief system, a gonfalon is an innovative way to represent your particular corner of the Wiccan world. The following are just a few ways in which to use a gonfalon—adapt them as you wish.
Coven
You gather for sabbats and full moon rituals. You convene to celebrate handfastings, welcome newborns, cleanse and bless homes and vehicles, and assist members with personal issues. You perform community service and disseminate local and world news and information as it relates to your group. The creation of the standard by which your coven is known is a worthy project for any coven—be it newly formed, well established, or transitioning.
Whatever your chosen school of belief—Faerie Tradition or British Traditional or Stregheria, to name just a few—it is helpful to be identified when you meet with other covens. You may go simple and uncomplicated with two symbols on a field of color divided diagonally. Or you can choose a more traditional style of meaningful symbols presented in the quarters of a coat of arms. Alternatively, this may be the time for intricate detail—your group motto embroidered in metallic thread, a characterized history of the coven formation in stick figures, or a dazzling fabric portrait of your patron god or goddess. Consider trimming the borders with the group motto and/or commemorative dates. Covens can be fluid in membership and leadership roles. Removable streamers pinned from the bottom hem can be rearranged as needed. In this fashion, each member has the opportunity to participate in the formation of the banner by creating their own representative streamer, thereby adding ever-changing and unique personality to the permanent flag.
Solitary
You have read every book you can find. You have researched the Internet until your eyes blur. You have purchased ingredients from local (and not so local) herb and health-food shops. You have written spells and performed castings in the quiet of your sacred space, drawn down the moon and worshipped the sun, read the cards, discovered your spirit animal, and created your magickal name. In or out of the broom closet—after years of self-training or perhaps only the requisite year and a day—you find yourself ready to move on and solidify your standing as a solitary Wiccan. A gonfalon is one object, one physical talisman, of your hard work; a symbol of “graduation,” so to speak.
If you are an herbal or garden Witch, you may wish to include a pot of herbs or a favorite flower on your banner. On the other side of a diagonal line, place a silhouette of your spirit animal. Another design idea may incorporate a shield, similar to a coat of arms, divided into three or more sections. This allows you to include more characters: possibly some combination of flora and fauna that call to you, a rune and/or glyph, and your chosen god or goddess. As in the coven gonfalon, feel free to be as minimal or highly crafted as you wish. Using fabrics and trim that hold special meaning for you, your magical name above, in any language and size you deem appropriate—and you have a fitting representation of your journey.
For those of you who may be concerned about your degree of fabric artistry talent—do not despair. Seek out local craft and fabric shops and inquire after their class schedule. If sewing is not for you, consider fabric paints, or iron-on letters and patches. Sequins, jewels, beads, feathers … trim options are vast. There are a variety of fabric glues available—hot and cold. Quite literally, a banner can be created without using one stitch of thread. Most covens are blessed with at least one seamstress or tailor. Those fabric artists need no further instructions, just direction. And of course, all the previous nonsewing ideas can be intertwined with traditional needlework. Especially in the case of individual streamers, fabric craft may need to be less thread-specific.
Flags fly from crossbars at renaissance fairs. Multicolored and ornate, the ends swallow-tailed or decorated with streamers, they are carried in processions and hang outside shop entrances. Banners wave in the great hall. Tasseled or fringed: lion, snake, badger, and eagle—since 1997 these representations of four school houses play a part in the books and movies about Witches and wizards coming of age in the United Kingdom. At scout camps and jamborees, banners are staked in front of the cabins of each troop. At college gradation ceremonies, they denote the school from which a diploma is received. At meetings of civic clubs and organizations whose intention is to accomplish good deeds, flags stand next to the podium. At the kitchen door of a solitary Hedge Witch, at the entrance to a coven’s sacred space—gonfalons readily identify history and purpose to others. A medieval symbol of community and identity, reinvented and brought into our modern times, a gonfalon is an imaginative way to honor Pagan beliefs.
Magick in Your Toolbox
by Melanie Marquis
Do potpourri and scented candles leave you feeling a bit ... fluffy? When we’re not in tune with the implements used to carry out our spellwork, the magick suffers. If you want your spells to work their best, finding methods and mediums that suit your own unique spirit and personality is crucial. So too is mastering the art of versatility, learning new ways to cast familiar magick. When we try out different techniques, our skill set expands and we give ourselves the opportunity to discover the full range of our abilities. Whether it’s experimenting with an atypical ritual format or using a blade of grass instead of a wand, such experiences boost our creativity and our magickal power as we find out firsthand what works for us and what doesn’t. Such a sentiment led me one day to a hypothesis: if we can cast spells with magickal tools, perhaps we can work equal magick with regular, everyday tools, too. So I picked up a hammer, some nails, and a few pieces of scrap wood, and I began the process of building a whole new style of magickal technique. I’m not much of a carpenter myself; I’m hoping for woodworking enthusiasts with greater talents than I to take these ideas and run with them, expanding on the basics and illuminating additional ideas and methods through experimentation, intuition, and good old trial and error. I’ve hammered out the basics to get you started; brush up on your woodworking safety, grab your toolbox, and get ready for something different.
The Hammer
A hammer and nail can be used effectively to magickally join, bind, and fuse two energies together. Such a technique is desirable when you wish for the energies and elements involved to be brought together while remaining virtually intact and unchanged. Reuniting estranged friends, manifesting a positive collaboration, or simply bringing new resources to the table are a few examples of magickal goals one might accomplish with this simple form of toolbox magick.
Choose two pieces of wood to symbolize the energies you wish to unite. You might select a different type of wood for each component, using mahogany as a symbol of wealth, for instance, or choosing oak as a symbol of strength. If you prefer, the wood can be infused with your intentions through the use of glyphs, words, or oils, or through the straightforward process of energy transference from mind into matter, simply thinking of the symbolic link you wish to create and sending this feeling out through your palm, fingertips, or wand point and into the object.
Once the wood is prepared, each piece now representing one of the energies you aim to bring together, select a nail that is long and sturdy enough to hammer completely through both pieces. Infuse the nail with an energy of love, success, strength, or unity—use a permanent marker to create an appropriate glyph on the nail head to infuse it with the desired essence. Stack the two pieces of wood and hammer the nail into the center, visualizing the energies coming closer together with each blow.
The Screwdriver
The screwdriver is another handy tool to use in your spellwork. Try this technique the next time you have a need for a little extra magick in your life. You’ll need a small piece of wood (scrap wood is fine), a screwdriver, and a screw. Although a flat head screwdriver works just fine, I personally favor the Phillips head screwdriver because the “X” shaped head can symbolize the four elements, the four directions, and the convergence and cooperation of these magickal forces.
This type of spellwork operates on the principle of insertion—by introducing a new energetic vibration into the situation at hand, transformation occurs as existing energies adjust to match the pattern of the new energy inserted by the magick. First, charm the wood. Draw or write on the wood pictures or words to represent the current situation that you would like to change. For example, you might write the word “unemployed,” or draw a glyph of a broken heart—whatever you feel best matches your situation. If you like, rub the wood with appropriate essential oils, potions, or herbs to strengthen the symbolism. Next, enchant the screw. Hold it in your hands and visualize and feel the essence of the energy you wish to insert into your life, be it more money, true romance, or greater happiness. Send this energy into the screw and “name” it through the process of magickal identification to complete the enchantment: make an assertive statement that affirms the screw’s new identity. For example, if it’s a job you’re after, you would hold the screw in your hands while visualizing and experiencing the feeling of employment, then after sending this energy into the screw, you might say, “This is no longer a screw. This is a job.” It’s not enough to think of the screw as merely representing the thing you desire; for your spell to have maximum impact, the screw needs to actually become your desire through the process of magickal identification. Anoint the screw with oils or potions appropriate to your goal to add more power to the charm. Now all that’s left to do is the spell itself: insert the screw into the wood while imagining the new energy infusing and changing your situation with each turn of the screwdriver. The spell complete once the screw is firmly in place, keep your creation intact until your wish is fulfilled.
The Rasp
When you have a need for magick to dissolve negativity or diminish misfortune, pull out your rasp and try this spell to file away your woes. Using a marker or pencil, decorate a piece of wood with an appropriate symbolic representation of the energies you wish to banish. If you prefer subtlety, empower some wood stain to match the ill fate you want to escape, and use this to color the wood. Once the wood is thus enchanted, hold the rasp in your hands and think of your own personal power, your ability to take charge and set your own standards of what is and isn’t acceptable in your life. Fill the rasp with your power, and if you like, call on divine energies and elemental forces to enter the tool and help along your spell. Now rub the rasp back and forth across the wood, scraping away the symbolized bane. Once the pictures, words, or wood stain is completely filed away and no longer visible, the spell is complete. Throw away the shavings and reuse the wood if possible.
The Level
Are there areas of imbalance in your life? Too much work and no play, or too much play and no work, can be disorienting and taxing on our magickal abilities. To regain your natural balance and reclaim your power, try this handy spell that makes use of a level to put things back on the level. You’ll also need a picture frame and a piece of paper sized to fit. Draw a line down the center of the paper. On one side, create a list of all the excesses currently plaguing your life, and on the other side, write down all the things you wish you had a little more of, be it time, peace, or playfulness. Place the paper in the frame and hang it on the wall. Step back from the picture and place the level on the flat of your palm. Take a moment to envision your life in perfect balance and harmony. Shift your gaze between the picture and the level. As soon as the level is balanced and your visualizations are clear, place the tool on the top edge of the picture frame. Carefully adjust the tilt of the picture until the level indicates perfect balance. Leave the picture and the level in place for a week or so while the spell takes effect and you adjust to a new routine. Where logical changes in habits back powerful magickal actions, a more harmonious existence is quick to follow.
Blueprint for the Future
Now that you’ve explored the basics, challenge yourself to take this new form of magick even farther. Try creating whole projects with your toolbox magick; you might build a piece of furniture or even an entire house to encapsulate and cast your spell. Come up with ways to use other tools in your spellwork. How might a drill be used for magick? What about a saw, or a wrench? Your magick doesn’t have to be limited to the traditional tools and trappings. The power of the Witch comes from within the heart of Nature, and it is not the tools we use, so much as it is the truths we weave.
1. This is of course from Starhawk’s poetic version of The Charge of the Goddess.
2. Personal e-mail, July 6, 2011. Mary didn’t intend it to be a poem, she said when I wrote to thank her, but I think her reply works that way. From Shakespeare to Bob Dylan, some of the world’s niftiest wisdom has come through poets and poetry.
3 Personal e-mail, July 5, 2011.