6

Magical Practices

A number of different magical practices involve herbs in the Green level of Witchcraft. Herbs can be used for health, comfort, treatments, and divinations. They are added to spells in charms, candle magic, oils, and incenses, and they are used in bulk for sprinklings, aspersions, and magic packets. In oils, herbs are used for consecrations, anointings, blessings, altars, and cleansings. All these uses may seem familiar to the practitioner of the Craft as they are Green elements that have been in the foundation of a number of Wiccan and Pagan traditions.

Divination Techniques

Divinations can take place in anything from clouds to cards. Some of the signs seen in clouds were mentioned in chapter 3, but there are many others, depending on the occasion and the message. The practitioner need only feel attuned in order to interpret cloud formations. Often the images will appear unbidden, and you may hear a voice within telling you the meaning of what you see. When you quietly express your interpretation of visions, do not be surprised to see the clouds suddenly change and the images look towards you, perhaps to smile or to nod in agreement. It is not unusual for Witches to see and hear things others might miss or ignore.

Divination with Tea

Tea Leaf Reading. Divination through tea leaf reading is relatively simple. The listing of symbols in the previous chapter can be applied to any divination, including tea leaves, dreams, clouds, and wax. For tea leaf reading, the person receiving the reading (the querent) drinks a cup of tea prepared from the loose leaves. Other herbal ingredients may be added to the tea to concentrate on divination, or any tea beverage is acceptable if the reading is more spontaneous in nature. If you are planning a divination by tea leaves, any of the following herbs may be added to the basic tea brew (but certainly not all together): anise (to call spirits), bergamot (for success), chamomile (for meditation), elder flower (for divination), eyebright (for mental and psychic power), hyssop (for purification), mugwort (for divination), mullein (for divination), and rose hips (for psychic power and divination).

For tea leaf reading, the tea should be placed loosely in a ceramic or china teapot. Bring cold water to a boil in a kettle and then pour it into the pot. After steeping for five minutes, the tea may be poured into a ceramic or china cup. Milk and sweetener may be added, if desired, for they do not interfere with the reading. Once the person seeking the divination has nearly, but not completely, finished drinking the tea, the cup on its saucer is handed over to you for reading the leaves in the residue at the bottom of the cup. I have read of different techniques, but the simplest is to place the cup in the palm of the left hand while holding it with the right hand, and swirling the tea three times clockwise. You may want to add a chant of your own creation, such as:

Swirl the leaves and set the tea,

Clear and true this reading see,

Lord and Lady stand by me,

Guide my sight, so mote it be!

Set the cup back in the saucer before the querent, handle to your right, and when the tea leaves have settled, examine them for symbols. Sometimes the querent has a specific question in mind, and the reading may be related in this sense.

The Power of Tea. Drinking a soothing cup of tea prior to any magical working can aid in your spells and divination. While teas help to set the mood and relax the practitioner, they can also be used in connection with spell work and general health treatments. It is a good practice to keep a large stock of herbs and teas in the cupboard (away from the light) for creating your own tea combinations. A base of a black tea such as China, English breakfast or Irish breakfast is a starting point, and the herbs of your choice are added from there. The tea leaves and herbs are placed loosely into the pot and set near the burner while the water is heating to a boil. This allows the pot to warm up.

Sometimes I swish a little hot water in the teapot from the kettle and drain it out before adding the tea. Once the kettle comes to a boil, the hot water is poured over the leaves and herbs and steeped for three to five minutes, depending on how strong you like your tea. I have read of herbal teas steeping for an average of ten minutes, but I feel that is excessive unless you are using only herbs and no base of black or green tea. With a strainer in hand, pour the tea out of the steeping pot into the serving pot, and keep the latter covered with a cozy while you drink your tea. I recommend using two pots because if you leave tea sitting in the pot with the leaves, it will turn bitter and the acid will build up. Add milk (never cream: it will curdle) and sugar or honey to taste and enjoy. As with anything, moderation is needed as most teas have diuretic qualities and some herbal teas may affect the bowels or other organs.

By blending your own bulk teas you can draw upon the powers of the herbs towards a particular goal. The many combinations are tasty as well as beneficial in drawing the natural energies of the devas into your own sphere and infusing yourself with their magical properties to aid in your workings. This next section discusses magical (rather than medical) teas that may be used in a Green practice. The base tea is generally a black tea to ward negativity and to add strength and power to the magical tea blend. The practitioner should have a particular spoon to use for adding teas to the pot, generally of wood, and the type decided upon for the features of the wood. I use a spoon of oak to represent the God as the Green Man. Remember that it is probably not a good idea to exceed two or three cups of tea in one day, no matter how delicious it is.

Magical Teas. Blend the teas for a recipe in a plastic baggie or glass jar, then measure out one tablespoon per cup of tea. A small two-cup teapot will take two tablespoons of tea. If you are like me, however, two cups of tea equates to three because I prefer my tea with a lot of milk. Because the tea base is black tea leaves, the addition of milk and a sweetener makes for a very flavorful beverage. Unless you are making tea for a crowd, you really do not need more than one or two tablespoons of tea at any one time. Store in a closed jar in a cabinet away from light.

Tea for Divination

1 tablespoon China black, English breakfast or Irish breakfast tea

2 teaspoons lemon balm

1 teaspoon eyebright

1 tablespoon mugwort

1 tablespoon rose hips

Tea for Psychic Healing

1 tablespoon China black tea

1 teaspoon elder flower

1 teaspoon nettle

2 teaspoons burdock root

2 teaspoons mullein

2 teaspoons rose hips

Tea for Love (Spells)

1 tablespoon China black tea

1 teaspoon damiana

1 teaspoon raspberry leaves

2 teaspoons chamomile

1 tablespoon mullein

2 teaspoons rose hips

Tea for Meditation

1 tablespoon China black or English breakfast tea

2 teaspoons chamomile

1 teaspoon rose hips

2 teaspoons elder flower

Tea for Purification

1 tablespoon China black tea

2 teaspoons fennel

1 teaspoon valerian

1 teaspoon chamomile

2 teaspoons hyssop

Tea for Relaxation

1 tablespoon English breakfast tea

1 teaspoon elder flower

2 teaspoons rose hips

1 teaspoon chamomile

2 teaspoons hops

1 teaspoon valerian

Tea for Health (Spells)

1 tablespoon China black tea

2 teaspoons fennel

1 teaspoon mint

2 teaspoons rose hips

1 teaspoon elder flower

2 teaspoons hops

1 teaspoon mullein

1 teaspoon white oak

Tea for Protection (7 herbal powers)

1 tablespoon Irish or English breakfast tea

2 teaspoons elder flower

1 teaspoon linden flower (tila)

1 teaspoon valerian

2 teaspoons burdock root

1 teaspoon comfrey

1 teaspoon hyssop

2 teaspoons rose hips

Personal Recommendations. Besides magical teas, there are combinations that are simply a pleasant way to re-connect with the earth devas, the Goddess and the God. For this type of quiet closeness to nature, you might want to try these tasty combinations of herbal teas:

• English breakfast, rose hips, and hyssop

• linden flower and chamomile

• China black, chamomile, and rose hips

• English breakfast, dandelion root, rose hips, chamomile

• English breakfast, elder flower, hops, and rose hips

Experiment with the ratios and develop the taste you like. For a very silky tea, I particularly like:

1 tablespoon English breakfast tea

1 teaspoon comfrey

1 teaspoon rose hips

1⁄2 teaspoon chamomile

1⁄4 teaspoon elder flower

Divination with a Crystal Ball

Another type of divination is accomplished with a crystal ball. Usually the image this technique brings to mind involves a pure glass ball, but actually, the procedure is better if there is a large bubble inside the ball. I have a lovely six-inch diameter ball of lead crystal that is a blue-green color and filled with little bubbles, including a couple of strands. It reminds me of the sea and the sky, but even in this collection of bubbles, there is one that I focus on for readings. The practitioner should be alert and focused. Do not let your vision blur as this interferes with the divination. Concentrate on the bubble and think about what you want to see.

The first time I used my crystal ball, it took awhile for the vision to come, but subsequent use makes it easier. Initially, you may notice that clouds or smoke may pass by your sight, but stay focused on the clear bubble inside the crystal or on the center of the ball if there are no bubbles. Blink when you need to, and do not strain yourself—divination is a lot easier than you may imagine. Let the vision come to you, and when it does, it will be clear and inside the bubble, moving like a motion picture in color. When I asked the Lady for aid in using the ball because my eyes are at different strengths, she told me to focus with my left eye. The benefit of doing this was instantly apparent as the divination unfolded before me. Both eyes were open, but the left directed the primary focus. If you find you are having difficulty seeing in the ball, this might be a helpful hint.

Prior to using the crystal ball, it should be dedicated and charged (empowered) with an herbal wash of mugwort made by pouring boiled water over loose mugwort (in a teapot, for example), letting it cool, then washing the crystal ball with it. There is a dedication ritual for tools in chapter 7 that is used in conjunction with the wash.

Divination with Cards

Divination by regular playing cards or Tarot cards can initially follow a set pattern of interpretations, but after a little practice, you should be able to see images. Again, intuition is a very important aspect of a good reading, and requires the reader to be relaxed and open to communication. Cards in particular present events as they exist at the time of the reading, but the querent can take that information and use it to alter the depicted events. Often there are choices that can be made and outcomes that can vary according to the choices. I have done readings, however, where the events had already progressed to such a degree that the outcome was fairly conclusive. In situations like this, it is up to the reader to be caring and sensitive in what is revealed.

With one subject, the querent did not know she was pregnant, but the cards did. I told her the possible outcome if things went as they were shown, and because the cards reflected her personality so well, her actions did indeed follow the depicted course of events. The material conclusion was a pleasant one for her, gaining a husband, family approval, and a healthy son all as predicted, but unfortunately she now feared the occult and blamed the reader for the visions, as though I had been the cause of her pregnancy!

It is important to remind the querent that the reading shows how things stand at the present time, and that things can be changed to some extent. In some ways the cards provide warnings, in others they show possibilities, but there are occasions when they can only show what has already occurred and the path upon which the querent has already set foot.

Some people advise that one should never read one’s own cards, but most of those I have heard this from seem mainly concerned about generating negativity into their lives. When I discussed this opinion with another reader, she asked how anyone could feel confident about reading for others while feeling uncertain personally. If a reader is concerned about influencing the cards in self-readings, how can that person be sure of not projecting personal influences into the readings done for others? I consider this fear to be a vestige of insecurity from religious injunctions against divination. We do not need to live in fear of our ability to communicate with the Lady and the Lord, and when we do our readings, we should always invoke their aid in understanding what lies before us. They are our divine parents and want to guide us, but will not impose themselves, so we must call upon them. By all means, read your own cards, but with an open mind and a positive heart, for even if you see troubles in the future, you will have been forewarned and may meet, avert or subdue them by taking appropriate action.

If you are uncomfortable with the idea of reading your own cards or are unable to be objective, then of course you should have someone else do it for you. In that case, you may have to try several readers before you find someone who can read meaningfully for you. The idea of being so psychically saturated that a person is unable to do their own reading for fear of influencing the cards seems to me to reflect an inability to have an objective reading, for whatever reason. If you feel that you cannot view things in a positive manner or see warnings that you can respond to, then do not read your cards until you feel your psychic balance is restored.

I have done my own readings and I have had others read for me (it can be very relaxing to have a reading done—like going to the hairdresser, but more rewarding). Whenever there is something negative in the reading, I use that as a message to direct some positive energy into an area of my life or the lives of those dear to me. There is nothing wrong with forebodings in the cards simply because things can be changed. The important part is to remember and trust in the loving connection you have with the Divine and the elementals. That being established, what have you to fear?

For playing cards, there are a few little misunderstandings perpetrated by ignorant dramatic presentations. The Ace of Spades is not a death card, but a warning of abrupt, emotional changes (not the same as the Ace of Spades in the Tarot deck—all those Aces are power cards). In the Tarot deck, the Death card is not what the label states, but indicates the end of one thing and the start of another. The Devil card of the Tarot deck shows the problem of Judeo-Christian influence, for it is actually the Horned God and does not mean temptation or evil influence, but natural blessing. This card shows that the querent understands and accepts that he/she is part of nature and has the spirit of the God within. It is actually a very beautiful and spiritual card indicating a oneness with the earth, but the God of Nature has become maligned as a scary-looking devil in the cards created by Ceremonial magic orders. This is most likely because of the Ceremonial connection to the Judaic magical tradition of the medieval Kabbalah. The Rider-Waite deck, created for the Order of the Golden Dawn, has been an immensely influential deck, and because it is the basis for a number of later Tarot decks, the misconception about the Horned God has continued.

Playing cards’ suites are spades, hearts, clubs, and diamonds and basically reflect strength and adversities (spades), emotions and intuition (hearts), work (clubs), and the material aspects of life (diamonds). Nevertheless, the vision of the reader should not be held to a strict interpretation by rote format. These suites in their Tarot form are swords (knives), cups (cauldrons), wands (rods), and pentacles (dish, disks) and cover the same basic categories as playing cards. Plain cards use the royal figures as people in the querent’s life, and many Tarot cards have taken this same interpretation, but the Tarot has more cards than the playing deck and the royals have other meanings, as well.

My favorite deck is Ellen Cannon Reed’s The Witches Tarot, and although she does incorporate the Kabbalah, her deck can easily be used without this reference. All cards that are used for divination should be dedicated with a good incense (like frankincense) and a sprinkling of an herb (such as rue, betony, cinquefoil, burdock, elder, lavender, marigold, mugwort, or wormwood) selected by the practitioner. The herbs may then be dusted off and either burned (not wormwood) with the incense, dropped into a candle flame (consecration ritual), or placed inside the box where the cotton cloth-wrapped cards will be kept when not in use. The color of the cloth can be picked to agree with your particular focus, but black, yellow, and purple are common choices. Most of my Tarot cards (I have six different sets) are wrapped in black to ward negativity, but I also have a couple of decks wrapped in green cloths to emphasize the herbal connection with the earth and basic level of the Craft.

The Tree of Life Spread. Various techniques can be used to read cards. One that has worked well for me for over thirty years with playing cards is to shuffle the deck, then lay it on the table and have the querent (who may or may not be concentrating on a particular question) knock on the deck once. I say, This is now your deck, and I reshuffle the cards and deal the cards in what I call the Tree of Life pattern. This name and spread simply came to me as a sudden inspiration when I was fifteen and had never heard of the Kabbalah, but there are many such formats that are universal. The Tree of Life motif is seen in Sumerian artifacts and is part of the continuing Dravidic tradition of India, so I consider it likely that the Tree of Life is another of the Green elements that runs through modern Pagan expressions.

Seven cards are laid face down in a line left to right, which I call the branches of the person’s tree. Under the middle (fourth) card the eighth and ninth cards are laid to form the trunk of the tree. Moving right to left, four more cards are placed in a loop (the tenth, eleventh, twelfth, thirteenth and fourteenth cards) and form the roots of the tree. In the center of this circle is placed the fifteenth card, which is the heart of the tree. The deck is played out by returning to the start and laying cards down in the same sequence until cards run out, totaling four cards in slots one through seven and three in the rest.

The branches relate to people close to the querent and extended parts of the querent’s life—how the person touches other people and is touched by outside influences. The trunk shows the nature, attitudes, and strengths of the querent. The roots show the querent’s beliefs, foundations, and personal interactions, and the heart shows the most important matter before the querent at this time. For a younger person, the heart may reflect events affecting the heart of the family—the supporting parent, for example. It is basically a divination that shows interpersonal relationships. With the young woman who did not know she was pregnant, I interpreted the card at the heart of the tree to be a baby. For another individual, I saw his father at the heart of the tree (in three consecutive readings) with an impending illness that would cause initial alarm but not be fatal (the father had a mild heart attack that night).

The Tree of Life Spread

To make the reading, the cards may first be turned over one at a time in the sequence dealt, and the reading builds up from there. The cards are seen in relation to each other in each entire sequence, in relation to the other cards occupying the same position, and finally in an overall picture. Sometimes, however, I have felt a rush of visions and have turned over all the cards in sequence, fanning the multiple card stacks in their proper position. Then I could evaluate the entire picture at once and make my interpretation. Many times, the card you turn will relate to the next card and so forth, so if you feel you need the others face up to make a competent reading, follow your intuition. You may feel inclined to deal the cards out directly for divination rather than lay them out and turn them, and this works equally well.

I have also used Tarot cards for this spread, playing out the entire deck with three cards left over from which I may receive a final impression. The Tarot in this type of spread becomes meaningful through the impressions received from the pictures on the cards and the relationship between the cards. I have sometimes done two readings in a row with the complete Tarot when requested, only to find that the relationships have remained the same. For this kind of Tarot reading, the vision presented is more important than the usual meanings ascribed to the individual cards.

The Celtic Cross Spread. A card spread that is more typically used in Tarot readings is called the Celtic Cross or Celtic Spread, and features a circled Solar Cross with a single column to the right. The cards are dealt into ten places, and while many readers will allot one card for each place, I use the royal cards as modifiers (as does Ellen Reed) so that there could be two or three cards at any one spot. I also do not use a designator card since I consider this superfluous, so the first card is placed vertically in the center of the reading. The second card crosses the first. The third card (and this is another difference from most writings on this particular layout) goes at the base of the cross, the fourth at the left arm, the fifth at the top, and the sixth at the right arm. This is because we are actually making a circle around the Solar Cross (representing the God) that will lead off into the line at the right of the Solar Cross. The other method of laying out the cards emulates the Roman Catholic ritual gesture of making the sign of the cross. Ellen Reed also uses the Witch’s Circle instead of the Catholic Cross when she lays out this spread. The seventh card forms the base of the column next to the Celtic Cross, and the eighth, ninth and tenth cards are played out in a row base to top.

The first card shows the current atmosphere or influences. The second card shows what events are currently arising from those influences. The third card shows past events acting as a foundation for the querent’s present situation, and the fourth card shows influences that are passing. The fifth card depicts the querent’s preferences, and the sixth card shows arriving influences. The seventh card relates to the general life of the querent, and here is where matters relating to family, friends, domestic life and employment may turn up. The eighth card shows the querent’s strong points and advantages, while the ninth card shows the matters the querent worries about or aspires to most. The tenth card shows the conclusion of the matter being considered or the final outcome of the situation thus far depicted.

The reading will depend upon what it is the person wants to learn. I have done general readings for a simple glance into the future to see how things are developing, and I have done specific readings relating to one question that was bothering the querent. The cards are meant for guidance, as an alternative way of stepping back from a situation and getting a new perspective. The readings are not the final word on events, but are used to offer possible methods for meeting a challenge or various routes to take in achieving a goal.

The cards of a playing deck have no up or down, but the Tarot can be read as upright or reversed, with the interpretation changing to fit the situation. One traditional method of shuffling the deck is for the querent to shuffle, then divide the deck face down into three stacks, right to left. The reader, sitting across from the querent, re-stacks the cards from the reader’s middle, right, and left, and may then proceed to lay out the cards. Another variation has the querent shuffle, divide the deck face down into three parts, re-stack the cards middle, left, and right, and then spread the cards out in a line and randomly select the needed number of cards (such as ten for the Celtic Cross spread), placing each card face down in one stack. The rest of the deck is gathered up by the reader and set aside, and then the reader lays out the ten cards, turning each one over as the reading progresses from card one to card ten.

The Celtic Cross Spread

Card Indications

1. Current atmosphere, influences

2. Events arising from influences

3. Past events as foundation for present situation

4. Passing influences

5. Preferences

6. Arriving influences

7. General life

8. Strong points

9. Worries or biggest aspirations

10. Matter’s conclusion

The method used is really immaterial, but it helps to be consistent in what you do. For example, some readers start with the top card of the stack as the first card of the reading, although it was actually the tenth card selected. Other readers will re-stack the selected cards so the first card selected is placed in the position of the first card read. This problem does not exist when the cards are not spread out for selection. Once you decide on a method, you should continue to use it to develop a clear reading style.

A basic explanation for the meanings applied to Tarot cards follows (the R indicates the reversed meaning):

Major Arcana (22 cards)

0	the Fool	innocence, enthusiasm, start of a quest; (R) the quest has been achieved, it is time to rest and decide on a new objective
1	the Magician	control over one’s own destiny; (R) lack of confidence, hesitation
2	the High Priestess	intuition, seeking wisdom and meanings of mysteries; (R) knowledge received is tailored to suit one’s ability to understand
3	the Empress	inspiration and competence, a project nears completion; (R) initial progress is slow, but one gains understanding
4	the Emperor	reason dominates; (R) vitality to take action to bring ideas to life
5	the High Priest	spiritual truths and energy; (R) Divine
	(Hierophant)	guidance inspires actions
6	the Lovers	the greater perspective of unity results in trust and partnership; (R) appreciation of one’s self worth allows one to reach out to others
7	the Chariot	establishing balance, control by willpower, project launched; (R) direction found and action taken with comprehension of goals
8	Strength	willpower, ability to overcome obstacles; (R) power tempered with kindness
9	the Hermit (Seeker, Wise One)	search for wisdom and enlightenment; (R) learning begins
10	the Wheel	(in some decks, this position is traded with Justice) destiny, seeking purpose, changes in life; (R) moving on to the next goal in life
11	Justice	fairness, virtue; (R) the reward is appropriate to the action

12	the Hanged Man	inner peace, suspended activity, wisdom not applied; (R) course of action decided upon, knowledge put to use
13	Death	change, end of one project and the start of a new one, casting off restrictions; (R) resisting change, self evaluation, teaching others
14	Temperance	balance, moderation, patience, trusting intuition; (R) emotion ruling reason, disharmony will end when unity regained
15	the Horned God (Horned One, Devil)	acceptance of harmony with nature; (R) bondage to form over substance, seeking spiritual freedom
16	the Tower	sudden change, old beliefs vanish with enlightenment; (R) self revelation
17	the Star (Stars)	opportunity, good prospects, hope, creativity, inspiration; (R) seeking creativity and success
18	the Moon	warning of deception, reflection of actions, trust intuition, (R) self denial, overcoming temptation, awareness of facades
19	the Sun	success, contentment, mental and spiritual growth; (R) success delayed, answer to problems discovered
20	Judgement (Karma)	rebirth, atonement, potential fulfilled, appropriate reward received; (R) gaining knowledge from the past, learning from past mistakes
21	the World (the Universe)	achievement, union with the Goddess and the God, success, joy; (R) striving for greatness, seeking attainment

Minor Arcana (56 cards)

The Aces are considered power cards in that what they express is done with great strength. The royal or face cards may be read at face value as depicting people whose personalities fit the description, as messages given with particular emphasis and possibly relating to particular people, or simply as modifiers of the next card. This last method is very rewarding and can result in a lot of detail about a subject. When using the modifier method in a spread (the Celtic Cross, for example) use the method of dealing the cards so that you deal from the stack rather than from ten pre-selected cards. Then, when you lay down a modifier card, place the next card beside it. If this is also a royal card, add another until you come to a non-royal card. Then read that place on the spread with all the cards now allotted to it. I have gotten some very precise readings using this method, and the Celtic Cross sometimes ends up with quite a few more than ten cards.

	Wands (or Rods)
Ace	creative power, new beginning; (R) stagnation, decline
King	conscientiousness, plan is possible; (R) criticism, inaction
Queen	practical, concept formed, sincerity; (R) poor planning, envy
Prince	(Knight) journey, movement; (R) discord, plans change
Princess	(Page) completion, energy, message; (R) uncertainty
10	determination, fruition of plans; (R) difficulties, plans halted
9	pause, deeper awareness, readiness; (R) obstacles, delays
8	travel, quick action, learning; (R) deception, journey canceled
7	obstacles overcome, success; (R) dissipation of energy, doubts
6	triumph after difficulty, understanding; (R) vanity, disloyalty
5	conflict leads to change, renewal; (R) complexity needs caution
4	serenity, romance, stability; (R) dissatisfaction, disorganized
3	business success, negotiations; (R) end of trouble, fact-finding
2	fulfillment, forceful personality; (R) hollow gains, no growth

	Swords (or Knives)
Ace	strength, power to achieve goals, action; (R) obstacles, inaction
King	authority, will and intellect, implementation of ideas decided; (R) tyranny, plans halted or methods undecided
Queen	determination, action taken; (R) impracticality, spitefulness
Prince	heroic, career, action begun; (R) ideas unformed, conceit
Princess	matter resolved, insight; (R) hindrance, cunning
10	misfortune, disappointment; (R) improvement through courage
9	worry, plans about to be realized; (R) deception, disgrace, doubt
8	indecision, actions require care; (R) improved health, fears end
7	creative action, frustration, artistic energy; (R) poor advice, postponement of plans
6	success after worries, journey, altruism; (R) hindrance, selfishness
5	force applied for good, courage; (R) empty gains, power misused
4	orderliness, rest, peace; (R) discretion in renewed activity
3	separation, strife; (R) regrets, confusion, need to understand
2	balance of opposing forces, harmony; (R) duplicity, wrong choices

	Cups (or Cauldrons)
Ace	abundance, love, joy, inspiration; (R) emotional upset, delays
King	intuition, counselor, creative desire; (R) obstacles, immobility
Queen	nurturing, psychic, emotional ties; (R) emotional ambivalence
Prince	inspiration, opportunity; (R) fraud, unworkable ideas
Princess	emotional realization, artistic; (R) indiscretion, unfulfillment
10	contentment in home and family; (R) quarrel, loss of friendship
9	intuition accurate, self-satisfaction; (R) imperfect impressions
8	reason, old discarded for new; (R) continued effort leads to joy
7	gains in love, resolve, success; (R) fear of failure, delusion
6	loving acceptance, nostalgia; (R) resisting changes, egotism
5	anger, imperfections, useless regrets; (R) difficulties overcome
4	new possibilities, love, faithfulness; (R) apathy, discontentment
3	good luck, intuition takes form; (R) unappreciation, indulgence
2	balance, unity, strong intuition; (R) misunderstanding, delusion

	Pentacles (or Dish or Disks)
Ace	material gains, growth, happiness; (R) immobility, empty wealth
King	sensible, worldliness, manifest ideas; (R) inability, corrupt
Queen	stability, culture, plans become reality; (R) neglect, delays
Prince	mature, responsible, implementation; (R) reckless, no gains
Princess	completion, study; (R) dissipation of energy, unrealistic
10	prosperity, stability, joy; (R) worries, changes, disruption
9	accomplishment, comfort, growth; (R) health cares, growth halted
8	increase by personal effort; (R) unambitious, vain, untrusting
7	gain by perseverance, goal achieved; (R) lack of achievement
6	gratification, wealth, sincerity, balance; (R) avarice, illness
5	loneliness, worries lessen by understanding; (R) relief, courage
4	endurance, security, materialism; (R) losses, fortunes reversed
3	work rewarded, goods acquired, pregnancy; (R) indifference, greed
2	effort for balance, energy to gain goals; (R) news, weakness

There are any number of books available on Tarot spreads, meditations, and even spells involving these cards. Card packs come with their own booklets of interpretations, most of which are fairly similar but may be focused on a particular viewpoint, such as the Kabbalah, Native American Shamanism, Wicca, Ceremonial Magic, Enochian Magic, and Greek or Egyptian Mythology. The practitioner, however, may find that certain images come to mind when looking at the pictures on the various cards, and this, rather than someone’s booklet, is the best way to decide on interpretation. By lighting a white candle and burning a fragrant incense, the mood for divination is set and the images will likely flow.

Magical Practices the Herbal Way

Herbal Baths

Another facet of the Green element of the Craft involves the use of herbs in baths. This practice dates back thousands of years and is an excellent way to align the Witch with the powers of the herbal devas. The herbs infuse the warm water with their benefits which are then absorbed by the body. An herbal bath is ideally a magical experience affecting body, mind, heart, and spirit. Light a candle, burn incense, and let the scented waters work their magic into you.

For Peace

chamomile

lavender

rose

hops

peppermint

For Energy

heather

rosemary

lemon balm

savory

For Comforting

calendula (marigold)

lavender

raspberry leaves

chamomile

mint

rosemary

For Relaxation

chamomile

heather

lemon balm

dianthus

jasmine flower

Herbal Oils

Herbs are an essential part of the oils used in a Green practice of Witchcraft. Scented oils infuse the power of the herbs into an object or person and aid in creating a union of magical essence. Oils can be used to consecrate a magic tool and supply box, to aid in the empowerment of objects used in a spell, or to help open the practitioner to alternate states of awareness. The oils are generally applied with the fingertip of the power hand in the design of a pentagram (five-pointed, interlaced star), Solar Cross (an equal-arm cross representative of the God), or Spiral (representative of the Goddess). I like to use the symbols of the God and the Goddess together as this reminds me of the balance between them and me.

An anointing oil is used during the rituals of Sabbats and Esbats to mark the Solar Cross in a circle upon the forehead. This emblem marks the psychic center of the third eye and represents connection with the energy of the God. Consecration oil is used when dedicating Craft tools. Altar oil is used to prepare the altar for ritual and may be sprinkled with a sprig appropriate for the season, such as white heather at Imbolc, a stalk of wheat at Lughnassadh, or mistletoe at Yule. A blessing oil may be used for rites of passage, such as presentations, namings, handfastings, and passings. Cleansing oil is used to revitalize and refresh an area, purging it of any negativity that may have built up (this is particularly useful if there has been an unwelcome visitor or quarrels). To asperse a large area or one with furniture, a base of spring water rather than oil may be preferable to avoid accidental spotting. Spring water may be purchased bottled in nearly any grocery store these days.

The following examples of these oils are made by adding the ground herbs (use an electric herb grinder or a ceramic mortar and pestle for mixing the herbs as wood tends to absorb herbal oils) to a base of spring water, or an oil such as sunflower or safflower, and drops of essential oils. Bottle and store away from light. For other ideas and techniques on the various types of oils and ointments that can be created for specific magical purposes, I recommend Scott Cunningham’s book The Complete Book of Incense, Oils & Brews.

Altar Oil

mix with mortar/pestle:	1⁄2 teaspoon rue 1⁄2 teaspoon thyme 1⁄2 teaspoon vervain
add:	3 drops oil of citronella 1 drop oil of fir 1 drop oil of rue 2 drops oil of sandalwood
gently swirl with:	1⁄4 cup spring or distilled water

You may asperse the altar with this oil using a white heather sprig.

Anointing Oil

mix with mortar/pestle:	1 star anise 1⁄4 teaspoon basil 1⁄4 teaspoon hyssop 1⁄2 teaspoon rosemary
add:	3 drops oil of acacia 2 drops oil of balsam of Peru 1 drop oil of benzoin 2 drops oil of rose
gently swirl with:	1⁄4 cup sunflower or safflower oil

Astral Projection Oil

mix with mortar/pestle:	1 teaspoon jasmine 1 teaspoon cinquefoil 2 teaspoon mugwort 1 teaspoon woodruff
add:	2 drops oil of acacia 4 drops oil of benzoin 3 drops oil of rue 1 drop oil of sandalwood
gently swirl with:	1⁄4 cup sunflower or safflower oil

Apply to temples, forehead, throat, pulse at wrists and inner elbows, back of knees, ankles, and soles of feet. You can also burn an incense of jasmine, sandalwood, or benzoin.

Blessing Oil

mix with mortar/pestle:	1 teaspoon lavender 1⁄2 teaspoon rosemary 1 teaspoon St. John’s Wort
add:	2 drops oil of juniper berry 2 drops oil of rose 3 drops oil of vetivert
gently swirl with:	1⁄4 cup sunflower or safflower oil

Cleansing Oil

mix with mortar/pestle:	1 teaspoon basil 2 teaspoons rosemary 1 teaspoon valerian 1 teaspoon mugwort
add:	2 drops oil of balsam of Peru 2 drops oil of benzoin 1 drop oil of fir 2 drops oil of lavender 4 drops oil of rue
gently swirl with:	1⁄4 cup sunflower or safflower oil

Consecration Oil

mix with mortar/pestle:	1 teaspoon fennel 1 teaspoon tansy 1 teaspoon rue 1 teaspoon wormwood 1⁄2 teaspoon yarrow
add:	2 drops oil of fir 3 drops oil of rue 2 drops oil of sandalwood
gently swirl with:	1⁄4 cup sunflower or safflower oil

Spell Work Factors

The subject of spell work is a topic that has been worked over thoroughly in many books. Spells are generally done on a personal basis to effect changes advantageous to the Witch; however, there are times when other people will approach a practitioner of the Craft for assistance in attaining a particular goal. I have already mentioned payment and have described a few simple spells, but when it comes to important matters, there are certain dangers involved with working spells for other people. A primary difficulty is that a person must sincerely want the spell done.

I rarely do spells for other people anymore unless it is something I absolutely know that person wants. When my mother was dying of cancer the one thing she feared most was pain, so when she asked me to do a spell for her I had no qualms about doing so. Afterwards, the signs left in the two wax candles I used were a crescent moon in the candle before the Goddess and a sun symbol (a circle with a dot in the center) in the candle before the God. I read this as their blessing and the spell granted. My mother eventually passed on when her body deteriorated to where it could no longer function, but she never suffered pain and died peacefully in her sleep. This made me grateful that I had followed my inclinations early in life so that later I could be of help to someone I loved.

I have learned that people will say one thing and think another, and this will throw a spell off into a different direction. The result of asking for one thing but of mentally attaching conditions is that once those conditions are met, the spell will work, but not necessarily as the person originally wanted. I did a spell for a friend after giving her all the warnings of what can go wrong if she really did not want what she asked for. She assured me she would not stray from her determination, but of course she did. So the spell was cast, the divination afterwards showed the effect would take place within seven days, and in seven days her intended eloped with another woman. Her condition, she admitted later, was that she thought he should marry the woman of his choice. The spell simply moved him into action.

Timing Factors

The method I have used for determining the timing of an event comes from observing the spell remnants. With the above spell, I had used a red candle for the power of love and a marigold flower for marriage. When the spell was concluded and I was letting the candle burn for the remainder of the hour, a small hole appeared in the melted wax, which immediately began to bubble. The bubbles kept coming out of the little hole until the hole disappeared and in its place was a perfect little marigold flower done in candle wax. It remained there for the rest of the time the candle burned and stayed after I had snuffed the flame.

I do not move the candle holder around (in this case a small pottery cauldron), but use the directions as I face the candle to represent a clock face. North (top) is twelve o’clock, east (right) is three o’clock, south (bottom) is six o’clock, and west (left) is nine o’clock. The numbers on this imaginary clock face can represent hours, days, weeks, months, or years depending on the type of spell being worked. In this case, I was looking for some fast action, and when I saw the marigold form close to the one o’clock position, I could interpret that as one day or one week or one month, but I felt that one week was more likely, and that turned out to be an accurate assessment.

With other spells, the nature of the spell and the type of image or special occurrence located at some position of the laid-out spell is an indication of timing. In the case of the card reading I mentioned concerning the pregnant woman and her marriage, I accurately saw the month of the marriage and the month of the baby’s birth because the cards presented visions to me of winter holidays with red and green tones that made me see December (she wed during Christmas vacation) and white and ice blue that made me see January (when the baby was born). So there are different ways to approach timing, but not all readings or spells are time-oriented.

Moon Factors

When performing a spell, the position of the moon is always a factor in your focusing:

waxing moon	growth and new projects
full moon	healing and empowerment
waning moon	releasing, banishing, and cleansing
new moon	divination

But if you need a spell now, and the moon is waning, think of it in reverse terms: instead of bringing good health, for example, think of cleansing yourself of the ailment; instead of drawing money, think of releasing poverty; instead of drawing love, think of banishing loneliness. Magic is a craft, a skill, and an art, and creativity in outlook will help you to be more flexible in your workings.

Precautions

What follows here are sample spells that have been used successfully, but like all magic, it is what you put into the spell that makes it work, not just a combination of ingredients. Remember, too, that every spell must be altered in some compatible way to make it your own. You need to address a specific need and work in an atmosphere that you find conducive to magic. Spells are generally cast within the circle, with the elementals and the deities on hand to add their power. Be sure you have blessed all those who have contributed to your spell work. When you gather an herb for a spell, leave a token gift.

The most important precaution is preserving yourself from unwanted karma by applying to your work the rules about negativity and getting back what you send. “Harm none” is still an excellent guideline. Although planetary astrology may not have been widespread in the Green-level practice, it may be used if it helps the modern Witch set the atmosphere for a spell that is planned sufficiently in advance. Prepare a ritual altar and circle before calling upon the elementals and the deities. Remember, too, that in the case of medical emergency or illness, seeing a doctor can be supplemented with raising positive energy to aid in your healing, but you do not want to ignore available medical help.

Runes

With runes, my usage is only as a type of shorthand borrowed from the Norse alphabet with generally accepted magical meanings attached. You could just as easily use Egyptian hieroglyphics, symbols of your own invention, or even spelled-out words in your own language. Scott Cunningham has a number of typical Wiccan symbols in his books Wicca For the Solitary Practitioner and Living Wicca, and I have already made a few other suggestions: the ogam of Celtic heritage can also be used for inscriptions, and Buckland’s Complete Book of Witchcraft has several alphabets to choose from for magical inscriptions.

Health (I)

This spell is performed on a Thursday at the eighth hour after sunrise. Prepare in a dish an herbal powder consisting of 2 teaspoons lavender, 1 teaspoon thyme, 1 teaspoon allspice, 1 teaspoon coriander seed, and l willow leaf, saying to each as you do so:

I charge you by the sun and the moon to release your energy in my work!

Prepare a light blue votive candle: inscribe with the symbols of Jupiter (or something that means health to you), the Goddess , water , victory , the God , and healing energy , stating what each mark represents as it is inscribed. (Relate the elemental to the ailment: fire for fever, air for sinuses, earth for warts, and so forth.) Rub lavender oil over the candle from top to bottom and back again and set in a heat-proof container on a heat-resistant surface before the Goddess image (or left side of altar). Light the candle and say:

I call upon thee, Great Goddess, to hasten my healing. Through this candle dedicated to health, inscribed with the symbols of the God and the Goddess, healing energy and victory over the watery confusion in my body, and with the herbs of healing whose energy may be released to my aid do I call upon thee. Cast aside my sickly imbalance I bid thee, that as I will, so mote it be!

Slowly add the herbal powder from the dish into the candle while envisioning the power of the herbs working for you as you say:

With the protective power of lavender, with the healing strength of thyme, allspice, and coriander seed, and with the protective and healing power of the willow do I infuse this spell with the power to work my will.

Let the candle burn until the liquefied wax is reduced by half, then snuff (with a snuffer) and as the wax hardens, interpret the signs or symbols left behind.

Health (II)

Arrange altar with ritual tools, bowl of water and bowl of salt. Light sandalwood incense and candles for the Goddess and the God (green and red or blue and orange) at the left and right sides of the altar. Anoint two yellow votive candles with rue oil and dedicate them to the healing of (name) in the names of the Lady and the Lord, (names you use), and through the elements as you name them:

Through the power of the Elemental Earth (sprinkle with salt), through the power of the Elemental Air (pass through incense smoke), through the power of the Elemental Fire (pass through the flames of both deity candles), through the power of the Elemental Water (sprinkle with blessed water) this candle is dedicated to healing (name).

Inscribe the candles with runic or other symbols for the Goddess ; the God ; protection ; victory ; healing ; good fortune ; healing by the sun wheel ; love ; and the God and Goddess and completion . Place each inscribed candle in a heat-proof dish (votive holders are fine) on a heat-resistant surface. Light the candles, one from the Goddess candle (and set it in front of the Goddess representation, such as an image or symbol of the Lady) and one from the God candle (and set it in front of the God representation).

Add the following herbs into the flames of each votive candle, stating the action as you do it and envisioning the power of the herbs entering into the spell:

Ash bark for health and protection.

St. John’s Wort for health, protection, and strength.

Tansy for health and the love of the Goddess.

Woodruff for victory and the love of the God.

(Add here an herb for a particular ailment.)

Let the votive candles burn until liquid, and continue until it is reduced nearly to the bottom of the container. Snuff out the candles and look to see what signs or symbols are formed in the wax as it cools. Never hold the votive glass once the candle is liquid. It is very hot. Conclude as you would any ritual, blessing those who aided you and opening the circle.

Love

Can be performed the first Friday night of a full moon at 10 pm, or any Friday of a waxing moon at 8 am, 3 pm, or 10 pm, but it will work equally well with any day and any hour. Again, do as you feel is right for you. Warning: Remember karma and free will, but this traditional spell just happens to work, and is useful to nudge someone into action.

This spell incorporates a mandala, or seal, which is an aspect of Green level practice used in Ceremonialism today. This is another of those universal elements of magical usage that can be found in the Indus, Babylonia, Native America, and China.

Set up altar and circle, calling upon the elementals and deities. Inscribe a red votive candle with runic or other symbols of your choice for joy , victory , the Goddess , the God (and completion) , love , good fortune , and union (sex magic) . Be careful to copy this last one correctly if you use the runic symbol as you could end up with constraint, which will work against the spell!

On a square piece of parchment or red paper (a six-inch piece works well) draw two circles, one inside the other and inscribe it as follows:

Place a small cauldron on the pentagram in the drawn circle. Set the red candle inside the cauldron, light it and say:

Red candle burn bright as (name) is possessed by burning love for me. Let (his/her) desire burn for me as nothing has been so desired before. Let (him/her) burn with love for me.

(If you have some small thing of the intended’s, you may drop it into the flame at this point and say, “This is (name) burning with love for me!”)

Sprinkle into the candle flame 1⁄2 teaspoon yarrow and 1⁄2 teaspoon marjoram and say:

Bring the one I love to me and may the essence of these herbs incite (name) to love only me. One for love and one for marriage. Make two become one (add a marigold flower to the flame). So mote it be!

Let the candle burn down (at least one hour) and check for signs. Put the candle out with a snuffer and let it cool. Remove the wax from the container, bury it in the earth and say:

Here goes the seed into the fertile soil, let the spell grow with naught to foil. So mote it be!

Money

This spell can be performed at 8 am or 3 pm on a Wednesday, Thursday, or Sunday, symbolizing Mercury for skill and removal of debt, Jupiter for riches, or the sun for fortune and money.

Set up altar and circle, calling upon the elementals and deities, and use patchouli incense on the altar for the element of air. The herbs used are empowered by mixing them with the athame in a bowl and passing the bowl through the representations of the elements as you call upon them to charge the herbs with their power. Salt for earth, candle flame (the Lady and the Lord candles) for fire, incense for air, and blessed water for water.

The following herbs are combined and may be dropped into a green candle anointed with bergamot oil and then inscribed with symbols for the Lady and the Lord , victory , good fortune , prosperity , wealth , and completion . Or, the combined herbs may be dropped into a simmering potpourri, such as are popular for scenting homes, and use a little candle underneath the pot to generate the heat.

1 teaspoon allspice (may be omitted for potpourri)

1 teaspoon bergamot

1 teaspoon comfrey

1 teaspoon chamomile

1 teaspoon cinquefoil

1 tablespoon whole cloves (may be omitted for potpourri)

1 teaspoon nutmeg

1 teaspoon mint

1 teaspoon marjoram

As the herbs are dropped into the hot water of a potpourri, say:

With the power of air is the spell carried, with the power of fire is the magic released, with the power of water is the will spread, and with the power of earth is the goal brought into being.

If using the candle method, drop the herbs into the flame and say:

With the power of air is the spell carried, and with the power of fire is the magic released.

With finger tip, dip into the bowl of altar water, let a drop fall into the melting candle wax of the votive, and say:

With the power of water is the will spread.

With the tip of the athame, take a bit of altar salt and drop it into the melting wax and say:

With the power of earth is the goal brought into being.

With wand in hand, move it in a circular motion three times counter-clockwise (matching the magnetic flow of the earth) over the pot or candle, direct the energy into it, and say:

Let this spell be spread into the air,

Grant that nothing may my work impair,

Bring success and wealth to me,

As this I spell, so mote it be!

Let the magic work for one hour, then snuff the candle and check the wax for signs and symbols. With the potpourri, put out the candle underneath and read the pattern of the herbs within as you would for tea leaves.

There are any number of spells the practitioner can construct from the basic elements of the Craft as presented in this work. Once you know the correspondences, you will develop your own feel for how to put a spell together. The above examples are meant merely to act as a guide for the individual, not as the end all of spell craft. Each person adds a little of their own personality into a spell and that is what makes it relevant and workable. In all things, ask for the guidance of the Lady and the Lord, and they will help you.

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