The ways of magic are aligned with the Full Moon.
The archetypes of both Goddess and God resonate with a liberating consciousness and the Ritual of Esbat (the rite of the Full Moon) releases the vision of balance into the astral and thence into the collective mind of our species.
Ulex (commonly known as gorse, furze, or whin) is a genus of flowering plants in the family Fabaceae.
The genus comprises about 20 species of thorny evergreen shrubs in the subfamily Faboideae of the pea family Fabaceae.
The species are native to parts of western Europe and northwest Africa, with the majority of species in Iberia.
Gorse is closely related to the brooms and like them has green stems and very small leaves and is adapted to dry growing conditions.
However it differs in its extreme thorniness, the shoots being modified into branched thorns 1–4 centimetres (1⁄2–1+1⁄2 inches) long, which almost wholly replace the leaves as the plant’s functioning photosynthetic organs.
The leaves of young plants are trifoliate, but in mature plants they are reduced to scales or small spines.
All the species have yellow flowers, generally showy, some with a very long flowering season.
The most widely familiar species is common gorse (Ulex europaeus), the only species native to much of western Europe, where it grows in sunny sites, usually on dry, sandy soils.
It is also the largest species, reaching 2–3 m (7–10 ft) in height; this compares with typically 20–40 cm (8–16 in) for western gorse (Ulex gallii).
This latter species is characteristic of highly exposed Atlantic coastal heathland and montane habitats. In the eastern part of Great Britain dwarf furze (Ulex minor) replaces western gorse.
Ulex minor grows only about 30 cm (12 in) tall, a habit characteristic of sandy lowland heathland.
In full flower at Dalgarven Mill in Scotland.
Fruiting at Mallaig, Scotland
Common gorse flowers a little in late autumn and through the winter, coming into flower most strongly in spring.
Western gorse and dwarf furze flower in late summer (August–September in Ireland and Great Britain). Between the different species, some gorse is almost always in flower, hence the old country saying:
“When gorse is out of blossom, kissing’s out of fashion”.
Gorse flowers have a distinctive coconut scent, experienced very strongly by some individuals but weakly by others.
Gorse may grow as a fire-climax plant, well adapted to encourage and withstand fires, being highly flammable and having seed pods that are to a large extent opened by fire, thus allowing rapid regeneration after fire.
The burnt stumps also readily sprout new growth from the roots.
Where fire is excluded gorse soon tends to be shaded out by taller-growing trees unless other factors such as exposure also apply.
Typical fire recurrence periods in gorse stands are 5–20 years.
Gorse thrives in poor growing areas and conditions including drought;
it is sometimes found on very rocky soils, where many species cannot thrive.
Moreover it is widely used for land reclamation (e.g. mine tailings),
where its nitrogen-fixing capacity helps other plants establish better.
Gorse is a valuable plant for wildlife, providing dense thorny cover ideal for protecting bird nests.
In Britain, France and Ireland it is particularly noted for supporting Dartford warblers (Sylvia undata) and European stonechats (Saxicola rubicola); the common name of the whinchat (Saxicola rubetra) attests to its close association with gorse.
The flowers are sometimes eaten by the caterpillars of the double-striped pug moth (Gymnoscelis rufifasciata), whilst those of the case-bearer moth Coleophora albicosta feed exclusively on gorse.
The dry wood of dead gorse stems provides food for the caterpillars of the concealer moth Batia lambdella.
Invasive species
Ulex landscape around Corral Bay in Southern Chile
Gorse in New Zealand and Biological control of gorse in New Zealand
In many areas of North America (notably California and Oregon), southern South America, Australia, New Zealand and Hawaii the common gorse, introduced as an ornamental plant or hedge, has become an invasive species owing to its aggressive seed dispersal; it has proved very difficult to eradicate and detrimental in native habitats.
Common gorse is also an invasive species in the montane grasslands of Horton Plains National Park in Sri Lanka.
Management
Gorse readily becomes dominant in suitable conditions, and where this is undesirable for agricultural or ecological reasons control is required, either to remove gorse completely or to limit its extent.
Gorse stands are often managed by regular burning or flailing, allowing them to regrow from stumps or seed.
Denser areas of gorse may be bulldozed.
Foods
Gorse flowers are edible and can be used in salads and tea and to make a non-grape-based fruit wine.
As fodder gorse is high in protein it may be used as feed for livestock, particularly in winter when other greenstuff is not available.
Traditionally it was used as fodder for cattle, being made palatable either by bruising (crushing) with hand-held mallets or grinding to a moss-like consistency with hand- or water-driven mills or being finely chopped and mixed with straw chaff.
Gorse is also eaten as forage by some livestock, such as feral ponies, which may eat little else in winter.
Ponies may also eat the thinner stems of burnt gorse.
Fuel
Gorse bushes are highly flammable and in many areas bundles of gorse were used to fire traditional bread ovens.
In the island of Guernsey, Channel Islands, many traditional farms had furze brakes.
The prolific gorse and bracken would be cut, dried and stored to be used as fuel, with farmhouses having purpose-built furze ovens.
Wood
Gorse wood has been used to make small objects; being non-toxic it is especially suited for cutlery.
In spite of its durability, it is not used for construction because the plant is too small and the wood is unstable, being prone to warping.
Gorse is useful for garden ornaments because it is resistant to weather and rot.
Alternative medicine
Gorse has been listed as one of the 38 plants that are used to prepare Bach flower remedies, a kind of alternative medicine.
Gorse-based symbols
The furze is the badge of the Sinclair and MacLennan clans of Scotland.
The flower, known as chorima in the Galician language, is the national flower of Galicia in northwest Spain.
The gorse is also the emblem of Brittany and is regaining popularity in Cornwall, particularly on St Piran’s Day.
In popular culture
Its flammability rendered gorse symbolic as quickly flammable and quickly burning out; for example, Doyle, in his book Sir Nigel, has Sir John Chandos say: “…
They flare up like a furzebush in the flames, but if for a short space you may abide the heat of it, then there is a chance that it may be cooler.
If the Welsh be like the furze fire, then, pardieu! the Scotch are the peat, for they will smolder and you will never come to the end of them.”
In many parts of Britain, especially Devon and Cornwall where it is particularly prevalent on the moors, the expression “kissing’s out of fashion when the gorse is out of blossom” is a traditional jest as common gorse is thought to be always in bloom.
Gorse, or rather furze as it was usually known in the West Country, sprigs were a traditional May Day gift between young lovers in the region, when in fact the blossom is at its peak.
Feeling protected from psychic attacks is important.
If you’re experiencing symptoms becoming aware of the psychic attack, through identification of the unusual events taking place, may help to diminish the effect of the attack.
Ask for guidance: Ask a spirit guide or guardian angel to help stop the attack and create protection.
Refrain from mirroring the attacker’s actions: Avoid sending similar energies or thoughts to the attacker.
Send loving thoughts: The attacker is the weaker one. Instead of returning thoughts of anger, hate, or fear, feel compassion toward the attacker. This type of light, love, and blessings can help the attacker see and heal their darkness.
Every time the attacker comes into your mind, imagine you are showering the attacker with the pure light of the universe.
Change the way light is sent by imagining it being sent in different ways.
Keep protection around you.
Be strong: The most important way to stay safe from the effect of a psychic attack is to be emotionally strong and stable.
Identify your emotional issues and fears with the goal to heal them.
This protection keeps the absorption and effects of negative energies to a minimum.
There are many motivations that may make someone perform a Psychic Attack of some kind on another person.
These may include the following.
The person performing the Psychic Attack may be jealous. An example is the victim’s life may be progressing whilst the attacker’s life remains stagnant.
The person performing the Psychic Attack may be envious of the victim’s looks.
The person performing the Psychic Attack may be envious of the victim’s career.
The person performing the Psychic Attack may be envious of the victim’s Partner.
The person performing the Psychic Attack may be envious of the victim’s environment.
The person performing the Psychic Attack may be living on their dark side at the moment.
The person performing the Psychic Attack may lack self-conviction and is living in fear.
It is theorized that when negative energy is consciously sent to someone with the intention of inflicting harm, then what is sent is exactly what will be attracted by the sender.
The universal law of karma can at times state that what goes around comes back around, multiplied.
Items needed:
Clear glass bowl,
a one-liter bottle of spring water,
silver paint,
sprig of jasmine,
moonstone,
two white altar candles,
gardenia incense and oil,
small paintbrush,
altar tools of your choice
Use the silver paint to inscribe the following symbol on the outside bottom of the bowl:
Set your altar so the light of the full moon shines directly on it.
Fill the bowl with the spring water.
Place the bowl and all the other items called for on the altar.
Cast your magick circle and then light the altar candles, saying:
Lady, I now invite thee here
As the mother of sacred Earth,
Whose power is beyond compare
When dreams are given birth.
Hold the moonstone and sprig of jasmine in offering as you ask this blessing:
Lady of desire, reflection of light
You are my motion, direction, and second sight.
Mother of creation, the original source,
You are potential, power, the ultimate force.
Grandmother of time, wise one from above,
I summon thee here with honor and love.
Gently place the moonstone and sprig of jasmine in the water.
Pick up the bowl and hold it in offering as you say:
I call the brilliant evening star,
The virgin of celestial light.
The gracious goddess from afar,
Great mother of second sight.
Glorious queen of the twilight hour
Wise and vigilant protector,
Thou whose silent power
Is regal and most splendor.
I beckon thee to now descend
Great mystery behind the veil
She who rises time and again
The keeper of the grail.
Set the bowl down.
Anoint your forehead with a drop of the water.
Extinguish the candles, take up the circle, and carefully place the bowl in a window where the moon will continue to shine on it.
Just before sunrise, remove the jasmine and stone.
Pour the contents of the bowl into a bottle with a lid, and close tightly.
Keep the moonstone with your other magickal tools.
Take the jasmine to the nearest river or lake, toss it in the water as you make a wish.
Use the moon water to bless and consecrate your circle, or in place of oil to anoint candles and other magickal objects.
The black mirror is used very much like a crystal ball.
You can purchase, or make your own if you prefer!
Black paint on the back of a piece of glass is all this takes.
Use an old photo frame, paint the back of the glass and return to the frame, etc.
Gaze into the mirror, trying to find its center, and keeping your sight clear.
When you begin to see grey or white clouds, whisper your query, and see what the response is.
You can use the mirror to cast The Companion Quest but only do this if you truly want to invite a spirit or entity to come close to you.
Some have done this with success and are quite pleased with the result, but it’s a matter of how comfortable you feel about having an “invisible” presence that makes itself known, to you.
If talking to spirits is a matter of course for you, this may be nothing new or different, and you may even find the presence reassuring.
But as with anything else, be sure this is what you want (with your mind and with your heart) before you proceed.
It is recommended that you never allow a mirror to face or reflect a doorway or window.
If yours does, move it if possible.
If you cannot move it, use a sator square or similar protective talisman.
Mirrors are doorways and should not be taken lightly in a witch’s room.
Eight pieces of iron or iron nails
One black candle,
A dish of salt,
Protection incense.
Place the candle on the floor near your front door.
Encircle the candle with the iron pieces and then with a ring of salt.
Place the dish of salt on the outside of the circle to the west of the candle.
Light the incense and walk around your house with it as you say:
Let that which is unwanted be gone, Never to return from this moment on.
Return to the circle and light the black candle as you and say:
Into the flame, into the fire
Burns all that I do not desire.
To be purified by earth and salt
Evil energies now halt.
Once upon a time, magickal symbolism in jewelry, such as the pentacle, the Star of David, or even the Helm of Awe could render the wearer a death sentence.
Although we no longer live in the Dark Ages, the tradition of empowering gemstone jewelry rather than magickal symbols has persisted.
The empowerment process given here is appropriate for magickal symbol jewelry as well as those gemstone treasures from the Earth Mother.
If jewelry is second-hand, add lemon juice to the holy water.
Rub your chosen piece with a bit of the herbal cleansing mix you created on the first night, and place the jewelry item besides your “metal” candle representation.
You will need this recipe for tonight’s rite: Hold your hands over all items.
Take several deep, cleansing breaths.
Say the following conjuration, in your mind seeing all items aglow with white light:
One heart,
one mind,
one magick
One truth,
one body,
one energy
In perfect joy and perfect peace
In perfect love and perfect trust
I open the gateway of transformation
And call forth the power of Spirit Bringing the serenity of divine order To these gifts of the earth As above, so below.
With mortar and pestle, grind herbs together to a powder (or leave whole).
Mix with ground frankincense (you don’t need much).
Place the bowl on the altar or sacred area along with the candle, incense, magickal oil, your chime or bell, magickal key, and the jewelry to be empowered.
Dot the candle lightly with magickal oil (not too much) or “dress” in an enchanted manner you are most comfortable with.
Add a bit of the herbal mix to the holy water bottle, along with three drops of your favorite magickal oil.
Light the incense. Pass incense over the herbs, holy water, candle, and jewelry.
Say: Sacred smoke, I do invoke one heart, one mind, one magick. I cleanse and consecrate thee, Filling thee with the universal power of—- (you choose harmony, love, passion, etc.)
Light the candle.
Pass the flame over the incense, holy water, jewelry, and herbs.
Say Sacred flame in holy name One heart, one mind, one magick. I cleanse and consecrate thee, Filling thee with the universal power of—- (you choose harmony, love, passion, etc.)
Sprinkle jewelry with a bit of the holy water, saying: Liquid light, sacred sight One heart, one mind, one magick I cleanse and consecrate thee, Filling thee with the universal power of—- (you choose-harmony, love, passion, etc.)
Sprinkle jewelry with a bit of the magickal herb mixture, saying:
Enchanted flower,
lend your power
One heart,
one mind,
one magick
I cleanse and consecrate thee,
Filling thee with the universal essence of
(you choose-harmony, love, passion, etc.)
Take several deep, cleansing breaths, and relax.
Hold your hands over the jewelry, and speak the following incantation nine times:
The power of one
‘!the unity of two ‘!he trinity of three ‘!he stability of four ‘!he changes of five Six-center, earth to the sky ‘!he success of seven The mastery of eight ‘!he wishes of nine Spirit here will never end.
As you chant, see the purpose of going into the piece as if that energy is living light permeating and undulating around the jewelry.
Dot the piece with your magickal oil to seal your working, then lay your hands directly on the piece, close your eyes, and say: “Done! Thank you!”
Ring your magickal bell matching your magickal number.
Draw a figure eight in the air over the jewelry.
Snuff the candle, and remove this candle from the altar.
The jewelry is now ready for tonight’s rite.
On a fresh white candle, inscribe the word metal with a pin, nail, or clay-inscribing tool
Scatter cleansed pieces of copper around this candle to increase the power of the working.
Place the candle in a safe holder, and light it.
Intone the following charm, holding your hands over the jewelry:
Gifts of metal, speak to me
Of flowing grace in energy
Of bringing thoughts to vibrant form Of symbols cast that can adorn
Yet carry secrets in their mist Of how to move and make the shift.
It always works.
Always a blessing! Remember to smile!
This charm is a riddle, and the word mist is spelled correctly.
It may take a while until the secret is revealed to you.
Be patient. The answer will come.
Meditate for fifteen minutes on the meaning of metal in the life of a spiritual person.
Allow the candle to burn completely.
Draw your own symbol that represents metal in your HedgeWitch journal.
Wear your chosen jewelry until the complete dedication is over.
At that time, you may wish to re-cleanse it or continue to wear the piece and re-empower every thirty days for maximum benefits.
When not in use, place the jewelry in a black bag to protect it from harmful energies.
Give the remainder of the herbs and holy water to the spirits out-of-doors, or create a conjuring bag of the herbs along with other ingredients, such as a lock of your hair and a petition to carry with you, that match the purpose of the original empowerment.
Before you drift off to sleep, close this evening by saying: Peace with the Gods Peace with Nature Peace within. It always works. Always a blessing.
Ever since Vulcan, son of Jupiter, created thunderbolts in his underground forge, the power of metal magick as been a closely guarded secret.
In Western alchemy, it was believed that the metals found on earth were influenced by their corresponding planetary rulers.
Each metal was then named after a planet, imbued with the planet’s attributes, and incorporated into daily life through the days of the week.
By using the corresponding metal, one was supposed to be able to control the forces that prevailed each day.
The metal of the sun, gold governs Sunday and is associated with strength, power, success, achievement, wealth, and masculine energy.
The metal of the moon, silver governs Monday and is associated with the feminine mystique, intuition, instinctive wisdom, spiritual and psychic understanding, fertility, and magick.
The metal of Mars, iron governs Tuesday and is associated with war and aggression.
It also stands against injustice and exudes masculine force and power.
The metal of Mercury, it governs Wednesday and is associated with communication, business, selling oneself, and being heard.
It holds the power of influence.
The metal of Jupiter, tin governs Thursday and is associated with wisdom, idealism, expansion, and ambition.
It is good for legal problems and careers and is a masculine force.
The metal of Venus governs Friday and matters of the heart, love, emotions, lust, sex, and fertility.
It is good for relationships and health and is a totally feminine force.
The metal of Saturn, lead governs Saturday and is associated with change, transition, formation through restriction, and learning through trial and error.
It is considered to be related to the first law of Karma: limitation.
A meditation to help you reduce anxiety.
First, I’d like to invite you to gently close your eyes
and take a nice, slow, deep breath in,
deeper than you’ve taken all day so far.
And as you exhale, concentrate on the sound of my voice,
allowing it to ground you into the present moment,
and giving yourself permission right now to focus on you,
making yourself your first priority.
There is nowhere else you need to be.
There is nothing else you need to be doing.
For the next several minutes, your wellbeing is your focus.
Continue to take slow, deep breaths,
allowing each inhale to be a bit deeper
than the one before it.
Feeling your lungs expand out as you inhale,
holding it for a beat
and contracting back in as you exhale.
And as you continue to breathe this way,
feel the journey of the breath through your body
and notice any places where you may be holding stress
or anxiety in your body.
Unfurl your brow,
unclench your jaw.
Let your shoulders drop down from your ears.
Open your palms.
And now allow your breath to return
to its normal rhythm and pattern,
but keep your focus on it and allow it
to be your anchor during this meditation.
If you get distracted by a thought or a sound,
simply acknowledge that it occurred
and then gently let it go
and return your attention to your breath.
When we’re stressed or anxious about something,
it’s often because we don’t feel we have control over it,
and the sense of being out of control
can make us feel less safe, and our emotions heighten.
An understandable reaction to this
is that we try to control the situation even further.
We also tend to judge the situation
and even our feelings about it.
Those judgments and the stories we tell ourselves about it
often become bigger than the situation itself,
which adds on even more stress, and the cycle repeats.
So right now, I invite you to call to mind
a situation that you feel is causing you anxiety.
What judgments are you holding about it?
As you name the judgment, acknowledge its presence.
Now give the judgment permission to drop away.
You don’t need it anymore.
Let it go.
And what’s the story you’ve been telling yourself
about the situation?
As you recognize it, acknowledge its presence
and give that story permission to drop away as well.
You may notice your mind pushing you even harder
to hold onto those judgments or those stories.
Recognize and acknowledge those thoughts too,
and now allow them to drop away as well.
Continue to use your breath to anchor yourself
back in the present moment if you get distracted.
Now let’s look at that situation again without the judgment
or the story you were telling yourself.
How does it feel different?
Has the level of anxiety or stress changed?
Instead, I invite you to look at the situation
with total curiosity.
Now, as we move into the silent part of the meditation,
give yourself permission to open up to the clarity
and direction on what the very next step for you to take is.
Not the next five or 10 steps,
not all the steps to the end,
just the very next step.
And continue breathing with your eyes closed.
Just let your attention start to focus back on my voice.
Our judgments of and stories we tell ourselves
about a situation tend to exaggerate
our feelings of unease, anxiety and stress.
They can skew what’s actually going on out of proportion
and they can block us from seeing the truth of the situation
and allowing in the ease and comfort we so desire.
So the next time you’re feeling anxious, remember to breathe
and then notice and acknowledge the judgements about it
and the story behind it.
And then let them drop away
and notice how the anxiousness eases.
Focus on the truth of the situation in this moment.
You have everything you need right now.
Now let’s take three more deep breaths together.
Take a deep inhale in, holding that breath for a beat
and exhale it out.
Again, an even deeper breath than the one before,
feeling it weave in and out of your muscles and cells
and exhale it out.
Last time, your deepest breath yet
sending that oxygen all the way through your entire body.
And when it reaches the top of your head
and you’re ready, you can open your eyes.
Preparing for ritual and magical work involves accessing a beneficial altered state of mind that allows for both openness and focus. Many traditions practice specific meditation and visualization techniques to strengthen this ability and call on it when needed. You can find information on meditation in Witchcraft or many other spiritual traditions. Seek out different kinds of meditation instruction and practice what works best for you. If nothing else, be sure to set aside time and space for solitude and reflection, preferably every day, but definitely before ritual and spellwork.
1. Go to the still point.
This means relaxing, closing your eyes, taking several deep breaths, and letting nothing fill your mind. Be at peace.
In your mind, surround yourself with white light.
2. Next, be grateful for something-anything.
Say out loud what you are thankful for.
These things do not have to be in line with your intent.
By being thankful, you will lift your spirits.
3. Align yourself with Spirit. Shift into nature, and it is easy to touch that-which-runs-the-universe.
Be grateful for this moment of peace and inner pleasure.
4. Say: “There is one power, which is within and without” (and mean it).
This statement means that you acknowledge your magnificent connection with Spirit, and that together you are one.
5. State, in language as simple as possible, precisely what you want.
Say the same exact statement three times, slowly and with meaning.
6. Say: “It always works! Always a blessing!”This means that you believe, consciously and subconsciously, that you will receive what you desire.
7. In your mind, see yourself having what you want, and smile.
8. Say thank you, and smile again.
This simple format can be used within a longer ritual or alone for spell working or as a simple rite, meditation, or prayer format.
It works both for group and solitary use.
Visualization is critical to any magickal practice.
It is the art of seeing with your mind’s eye, the results you wish to manifest when your work is completed.
So how do we achieve that?
With practice and focus.
The previous exercises were meant to teach you how to quiet your mind and pull your energy back unto yourself while drawing from the balancing and stabilizing energies of the earth itself.
What we’re going to try here is to maximize your visualization capabilities to manifest the best possible outcome to whatever situation you’re expending your energies for.
We’ll start out with grounding and centering using the exercises you learned earlier.
Next, spend about five minutes with quiet meditation, just finding your inner peace.
Concentrate on your breathing and how your body feels. Once your mind is quiet and focused and your body is relaxed, close your eyes if they aren’t already.
We’ll start with something simple.
Picture in your mind a rose.
Choose whatever color appeals to you.
This rose is young, just a tight bud.
With your mind, picture this bud opening up slowly.
Notice how it moves, the shape of the petals, of the leaves.
Look closer.
Notice the texture of each petal, and the vibrancy of the hues.
Is this rose dry or are there little droplets of dew on the petals?
Take it further.
Sniff the rose.
Is it strong or lightly fragranced?
Feel the rose with your mind.
The firm stem.
Does it have any thorns still attached to it?
What is the texture of the leaves, the petals?
Feel the coarseness of the leaves, and the soft butteriness of the petals.
If your rose had dew, feel the moisture on your fingertips.
Spend as much time exploring your rose as you wish.
Once you’re finished, allow the rose to close back up into its bud.
In your mind, plant it into the rich and fertile ground, with its roots digging right into the fabric of the universe, where it will draw wisdom and grace up unto itself.
Spend another five minutes in quiet contemplation of your experience before slowly bringing your awareness back to the now.
Take several deep breaths and open your eyes.
Record your experience in your BOS or meditation journal.
The next important step is to learn to Ground and Center.
What does that mean exactly? Well during the course of our day-to-day, our energy scatters to the four winds as we try to grapple with the hectic business of our lives.
We multi-task more than ever these days and as a result, our energies get fractured.
Grounding and centering helps to pull your energies back to yourself and connect with the healing and transforming energy of the earth.
So how do you start?
First, you must learn to visualize that your feet are literally fused to the earth.
Close your eyes and picture yourself standing barefoot in a place that gives you peace.
A quiet green meadow, a lush cedar forest, a tropical oasis, even the vast and shifting sands of a golden desert.
Now imagine that your feet are the base of a tree trunk and visualize roots forming from your feet down deep into the earth anchoring you.
Now that you’re anchored, you are directly connected with the earth’s energy.
You can now use that energy to boost your own and not deplete your energies in whatever workings you are doing.
This is the act of Grounding.
You do not have to actually be outside for this, all that is required is the visualization.
Now once you are grounded, you’ll want to get Centered.
Picture your aura in your mind.
You’ll notice that there are little tendrils of energy, like little fingertips or the arms of an anemone.
These tendrils are the different directions that our energy gets scattered to as we go about trying to manage our hectic lives:
TV, work, the kids, financial concerns, medical troubles, social media, every little thing that scatters our focus and attention even when we’re not consciously thinking about it, but still have lurking in the backs of our minds drawing on our energy, pulling it away from us.
Each person’s energy center is unique and special to them.
For some, it’s in their solar plexus, for others, the heart chakra, and still, for others, it’s at the tips of their fingers.
And for some, it’s none of these.
Pay attention to whatever sensations your body experiences as you do this to find where your energy centers and collects.
Is it warm, or cold?
Do you feel a tingling or vibration?
Is it a prickly sensation, almost like a pain but not quite?
Do you get a sensation of vertigo but not feel sick from it?
Or is it a sensation that is unique to you that you can’t quite describe?
Where is this sensation the strongest?
Once you answer these questions you’ll better be able to recognize when your energy is active.
Now that you’ve identified where your energy is and what it feels like, pull that energy back into yourself.
Quiet your mind and imagine your aura pulling tightly against your body and all those little tendrils melding back into it to form a solid and undisturbed form once again.
The bulk of your aura will be concentrated into a tiny ball in your energy center as you visualize it being cleansed and strengthened.
Take several deep breaths.
Imagine pure white light entering your body with each breath and a muddy cloud leaving your body as you exhale.
Take as many breaths as you feel you need to, but a good recommendation as you’re starting out new is to do this for anywhere between 15-20 minutes.
With practice, you will eventually be able to accomplish this within seconds, but in the beginning, it’s best to do this where you will not be disturbed.
Three of the most important basic practices of Witchcraft include Grounding, Centering and Meditation. I’m going to address each one separately but the combined practice of these is going to be invaluable to you as a practicing Witch.
Part One:
First, we want to look at Meditation. There are many different ways in which one can meditate. There is trance, relaxation, controlled movement (such as Yoga), artistic, etc. But the important thing to achieve is focus as focus is critical to the success of any magick you hope to be performing.
Below I’m going to give you a very basic meditation sequence to practice. Even if you’re experienced in meditation, sometimes getting back to the basics and practicing the simplest steps can help revive and strengthen you.
Start out by finding a time when you will not be interrupted by anything, be it tv, children, spouses, pets, the phone, etc. Next, find a comfortable place to either sit or lie down, even the bathtub if that’s the only place you can find peace and quiet. Many people want to incorporate music or incense. If that helps you relax and get into the right frame of mind, by all means, do what works for you. Make sure your clothing is comfortable and not too constricting.
Take several deep calming breaths, paying special attention to your diaphragm and where the breath goes. You want to be sure that you’re filling your lungs and not just pushing your abdomen out. (If you’re not sure, the best way to verify this is to lie flat on your back. Place one hand on your belly and the other on your breast bone. Breathe deeply. If only the hand on your belly moves, you’re not filling your lungs properly. Both hands should move, starting with the one on your breast bone.)
Once you’re comfortable and are breathing properly, close your eyes and breathe in deeply counting to three, then exhale slowly counting to six. Do this ten times. The idea is to be completely aware of your body. This may sometimes stimulate a series of yawns. This is completely normal, so don’t worry about it.
Once you’re relaxed and in tune with your body, try to picture something simple. Sometimes when our eyes are closed, we’ll still see flashes of light or color. If this is the case for you, try to focus on one specific color so that only that one is what you see with your eyes closed.
What is it doing? Is it stationary or in motion? Is it linear or amorphous? Does it maintain its saturation or does it fade in and out? How does this color make you feel? If you’re listening to music, is the color’s shape and consistency responsive to the music you’re listening to? How so?
Visualizing is an important skill that is going to help boost the efficacy of your magick which is what this exercise is designed to help you with.
Don’t worry if random thoughts pop into your mind to interrupt you. Even those who’ve been meditating for years will experience this from time to time. It happens to the best of us. Acknowledge the thought, move on, and then re-focus.
Do this meditation for between 20-30 minutes each day for a week and don’t forget to record your results in your BOS or meditation journal. Be sure to include what time of day you meditated, where you were, what kind of mood you were in before you started, and how you felt after you were finished.
Record any feelings, sensations, insights, or visions you may experience. Some people have a very easy time meditating. Others struggle with it. No matter where you fall in this spectrum knows that it does get easier with time and practice.
Attitude is everything. While there are many meditative strategies,
what makes the difference in terms of spiritual awakening is your quality
of earnestness or sincerity. Rather than adding another “should” to
your list, choose to practice because you care about connecting with
your innate capacity for love, clarity and inner peace. Let this sincerity
be the atmosphere that nurtures whatever form your practice takes.
A primary aspect of attitude is unconditional friendliness toward the
whole meditative process. When we are friendly towards another person,
there is a quality of acceptance. Yet we often enter meditation with
some idea of the kind of inner experience we should be having and
judgment about not “doing it right.” Truly- there is no “right” meditation
and striving to get it right reinforces the sense of an imperfect, striving
self. Rather, give permission for the meditation experience to be whatever
it is. Trust that if you are sincere in your intention toward being
awake and openhearted, that in time your practice will carry you home
to a sense of wholeness and freedom.
Friendliness also includes an interest in what arises- be it pleasant
sensations or fear, peacefulness or confusion. And the heart expression
of friendliness is kindness — regarding the life within and around us
with care.
Creating a container for practice:
It helps to have a regular time and space for cultivating a meditation
practice.
Setting a time – Morning is often preferred because the mind may be
calmer than it is later in the day. However, the best time is the time that
you can realistically commit to on a regular basis. Some people choose
to do two or more short sits, perhaps one at the beginning and one at
the end of the day.
Deciding in advance the duration of your sit will help support your
practice. For many, the chosen time is between 15-45 minutes. If you sit
each day, you may experience noticeable benefits (e.g., less reactivity,
more calm) and be able to increase your sitting time.
Finding a space – If possible, dedicate a space exclusively to your
daily sitting. Choose a relatively protected and quiet space where you
can leave your cushion (or chair) so that it is always there to return to.
You may want to create an altar with a candle, inspiring photos, statues,
flowers, stones, shells and/or whatever arouses a sense of beauty, wonder
and the sacred. These are not necessary, but are beneficial if they
help create a mood and remind you of what you love.
Set your intention:
There is a Zen teaching that says “The most important thing is remembering
the most important thing.” It is helpful to recall at the start
of each sitting what matters to you, what draws you to meditate. Take a
few moments to connect in a sincere way with your heart’s aspiration.
You might sense this as a prayer that in some way dedicates your practice
to your own spiritual freedom, and that of all beings.
Set your pos ture:
Alertness is one of the two essential ingredients in every meditation.
Sit on a chair, cushion, or kneeling bench as upright, tall and balanced
as possible. A sense of openness and receptivity is the second essential
ingredient in every meditation, and it is supported by intentionally relaxing
obvious and habitual areas of tension. Around an erect posture,
let the rest of your skeleton and muscles hang freely. Let the hands rest
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comfortably on your knees or lap. Let the eyes close, or if you prefer,
leave the eyes open, the gaze soft and receptive.
Please don’t skip the step of relaxing/letting go! You might take several
full deep breaths, and with each exhale, consciously let go, relaxing
the face, shoulders, hands, and stomach area. Or, you may want to
begin with a body scan: start at the scalp and move your attention
slowly downward, methodically relaxing and softening each part of the
body. Consciously releasing body tension will help you open to whatever
arises during your meditation.
The Basic Practice:
N a t u r a l P r e s e n c e
Presence has two interdependent qualities of recognizing, or noticing
what is happening, and allowing whatever is experienced without any
judgment, resistance or grasping. Presence is our deepest nature, and
the essence of meditation is to realize and inhabit this whole and lucid
awareness.
We practice meditation by receiving all the domains of experience
with a mindful, open attention. These domains include breath and sensations;
feelings (pleasant, unpleasant and neutral); sense perceptions,
thoughts and emotions; and awareness itself.
In the essential practice of meditation there is no attempt to manipulate
or control experience. Natural Presence simply recognizes what is
arising (thoughts, feelings, sounds, emotions) and allows life to unfold,
just as it is. As long as there is a sense of a self making an effort and
doing a practice, there is identification with a separate and limited self.
The open receptivity of Natural Presence dissolves this sense of a self
“doing” the meditation.
Knowing the difference between Natural Presence
and “skillful means” or supports for practice:
Because our minds are often so busy and reactive, it is helpful to develop
skillful means that quiet the mind and allow us to come home to
the fullness of Natural Presence. Thes
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fort that un-does our efforting!
You might consider yourself as a contemplative artist, with a palette
of colors (supportive strategies) with which to work in creating the inner
mood that is most conducive for the clarity and openness of presence.
These colors can be applied with a light touch. Experiment and see
what works best for you, and don’t confuse these methods (such as following
the breath) with the radical and liberating presence that frees
and awakens our spirit. Regardless of what skillful means you employ,
create some time during each sitting when you let go of all “doings” and
simply rest in Natural Presence. Discover what happens when there is no
controlling or efforting at all, when you simply let life be just as it is. Discover
who you are, when there is no managing of the meditation.
Ski llful Means : Our supports for practice
Presence is supported by a calm and collected mind, a mindful awareness
and an open heart. The following strategies cultivate these capacities:
• Establish an embodied presence—senses awake!
You might take a few minutes at the beginning of the sitting (or anytime
during the sitting or day) to intentionally awaken all the senses.
Scan through the body with your attention, softening and becoming
aware of sensations from the inside out. Listen to sounds and also include
the scent and the feel of the space around you in and outside of
the room. While the eyes may be closed, still include the experience of
light and dark, and imagine and sense the space around you. Explore
listening to and feeling the entire moment–to-moment experience, with
your senses totally open.
• Choose a home base—a primary anchor or subject
of meditation.
It is helpful to select a home base (or several anchors) that allow you
to quiet and collect the mind, and to deepen embodied presence. Useful
anchors are:
• The breath as it enters and leaves the nostrils.
• Other physical changes during breathing, e.g., the-rise and fall
of the chest.
• Other physical sensations as they arise, e.g. the sensations in
the hands, or through the whole body.
• Sounds as they are experienced within or around you.
• Listening to and feeling one’s entire experience, (i.e., receiving
sounds and sensations in awareness).
• Mindfulness — “coming back” and “being here”
Mindfulness is the awareness that emerges through paying attention
on purpose and non-judgmentally to the unfolding of moment- to- moment
experience. We train in mindfulness by establishing an embodied
presence and learning to see clearly and feel fully the changing flow of
sensations, feelings (pleasantness and unpleasantness), emotions and
sounds.
Imagine your awareness as a great wheel. At the hub of the wheel
is mindful presence, and from this hub, an infinite number of spokes extend
out to the rim. Your attention is conditioned to leave presence,
move out along the spokes and affix itself to one part of the rim after another.
Plans for dinner segue into a disturbing conversation, a self-judgment,
a song of the radio, a backache, the feeling of fear. Or your
attention gets lost in obsessive thinking circling endlessly around stories
and feelings about what is wrong. If you are not connected to the hub,
if your attention is trapped out on the rim, you are cut off from your
wholeness and living in trance.
Training in mindfulness allows us to return to the hub and live our
moments with full awareness. Through the practice of “coming back”
we notice when we have drifted and become lost in thought, and we recall
our attention back to a sensory based presence. This important capacity
is developed through the following steps:
• Set your intention to awaken from thoughts—mental commentary,
memories, plans, evaluations, stories—and rest in non-conceptual
presence.
• Gently bring attention to your primary anchor, letting it be in the
foreground while still including in the background the whole domain
of sensory experience. For instance you might be resting
in the inflow and outflow of the breath as your home base, and
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also be mindful of the sounds in the room, a feeling of sleepiness,
an itch, heat.
• When you notice you have been lost in thought, pause and
gently re-arrive in your anchor, mindful of the changing moment-to-moment
experience of your senses.
It can be helpful to remember that getting distracted is totally naturaljust
as the body secretes enzymes, the mind generates thoughts! No
need to make thoughts the enemy; just realize that you have a capacity
to awaken from the trance of thinking. When you recognize that you
have been lost in thought, take your time as you open out of the thought
and relax back into the actual experience of being Here. You might listen
to sounds, re-relax your shoulder, hands and belly, relax your heart.
This will allow you to arrive again in mindful presence at the hub,
senses wide open, letting your home base be in the foreground. Notice
the difference between any thought and the vividness of this Here-ness!
As the mind settles, you will have more moments of “being here,”’ of
resting in the hub and simply recognizing and allowing the changing
flow of experience. Naturally the mind will still sometimes lose itself on
the rim, and at these times, when you notice, you again gently return to
the hub—“coming back,” and “being here” are fluid facets of practice.
The more you inhabit the alert stillness at the center of the wheel and
include in mindfulness whatever is happening, the more the hub of
presence becomes edgeless, warm and bright. In the moments when
there is no controlling of experience—when there is effortless mindfulness—you
enter the purity of presence. This is “Natural Presence.” The
hub, spokes and rim are all floating in your luminous open awareness.
• Practice metta to soften and open the heart.
Metta practice, also called lovingkindness meditation, cultivates both
a loving heart and a collected, settled mind. The practice uses specific
phrases to send loving and kind wishes to yourself, loved ones, neutral
persons, difficult people and to all beings everywhere, without exception.
You might choose three or four of the below, or create whatever
phrases resonate for you:
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May I be filled with lovingkindness.
May I feel safe from harm.
May I accept myself just as I am.
May I be peaceful and at ease.
May I be happy.
Spend a few minutes or more offering the phrases to yourself, taking
the time to imagine and directly feel the experience the phrases invoke.
Then do the same as you offer it to the others mentioned above. You
can bring in the metta practice at the beginning, end or during any part
of the meditation. For some people, it can be beneficial to emphasize
metta as a primary practice—especially when there has been trauma
or great self-aversion. This skillful means is a beautiful way to awaken
the heart.
• Developing concentration
Bringing attention to a primary subject or anchor can lead to a concentrated
focus that naturally calms and collects the mind. This concentration
can be deepened by intentionally aiming and sustaining a
focused attention with your chosen anchor. When cultivating concentration,
the anchor should be one that has a pleasant or at least neutral
feeling tone.
Concentration supports mindfulness and requires a relaxed attention.
There is often a subtle (or overt) sense of making an effort to sustain
concentration, of striving to control the mind and make something happen.
It is important to not become caught in a striving effort. It is easy
to be seduced into trying to achieve something, such as staying with
the breath for much of the sitting, and then evaluating what is happening
as a “good’ or “not good” meditation. Mistaking a focus on the
breath for meditation is like fixating on the quality of your hiking boots,
and not really being awake of the natural world you are inhabiting!
Concentration helps quiet the mind and without some quieting,
mindfulness is difficult to sustain. It also can lead to states of rapture
and deep peace. Yet without a mindful presence, concentration bears
no fruit. The key to concentration is remembering your intention tor
wards presence, and then focusing on your chosen subject for meditation
with a soft, clear and relaxed attention.
• RAIN—healing emotional suffering
The mindful presence that helps release emotional suffering is summarized
by the acronym RAIN.
R Recognize – notice what is arising (fear, hurt, etc.)
A Allow – agree to “be with it,” to “let it be.”
I Investigate – in a non-analytic way, get to know how the body,
heart and mind experiences these energies. You might inquire
by asking yourself one or more of the following questions:
“What is happening?” “Where am I feeling this in my
body?” “What wants attention?” “What wants acceptance?”
The “I” is also Intimacy: experiencing difficult sensations and
emotions with a direct, gentle, kind attention; and offering
compassion to the place of vulnerability.
N Non-identification, or not having your sense of Being defined
by, possessed by or linked to any emotion. In other words,
not taking it personally! The “N” is also Natural Presence, a
homecoming to the loving awareness that is our essence.
• Practice Self-Inquiry
Inquiry (questions like “What is happening?”) can bring attention in a
direct way to the changing flow of experience and reveal the truth of impermanence
and the empty (self-less) nature of sights, sounds,
thoughts, emotions and feelings. Self- inquiry extends this process by
turning awareness back on itself. Classical questions include: “Who am
I?” “What am I?” “Who or what is aware?” “Who or what is listening to
sound” “Who or what is looking out through these eyes?”
Self-Inquiry is best done when the mind is relatively quiet and senses
awake. Ask a question and look back towards awareness, towards that
which is aware. After asking, relax with an embodied presence, open,
not in any way pursuing an answer with your intellect. By enrolling the
natural interest, energy and receptive attention of inquiry, the very nature
of awareness is revealed.
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Par t I I
C o m m o n I s s u e s
f o r M e d i t a t o r s
Getting los t in thought
At first, you may be surprised at how active and uncontrolled your
mind is. Don’t worry – you are discovering the truth about the state of
most minds! Accept and patiently “sit with” whatever comes up. There
is no need to get rid of thoughts; this is not the purpose of meditation.
Rather, we are learning to recognize when thinking is happening so we
are not lost in a trance—believing thoughts to be reality, becoming identified
with thoughts.
Because we are so often in a thinking trance, it is helpful to quiet
down some. Just like a body of water stirred up by the winds, after
being physically still for a while, your mind will gradually calm down. To
support that quieting, at the beginning of a sitting it can be helpful to
relax and practice Remindfulness—gently bringing your attention back
again and again to your home base in the senses.
It takes practice to distinguish the trance of thinking – fantasy, planning,
commentary, dreamy states – from the presence that directly receives
the changing experience of this moment. Establishing an
embodied awareness and letting your anchor be in the foreground is a
good way to become familiar with the alive, vibrant mystery of Hereness,
of presence.
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The Fi ve Clas s ic Chal lenges
(called “hindrances ” in Buddhis t tex ts ):
• Grasping: wanting more (or something different) from
what’s present right now.
• Aversion: fear, anger, any form of pushing away.
• Restlessness: jumpy energy, agitation.
• Sloth and torpor: sleepy, sinking states of mind and body.
• Doubt: a mind-trap that says, “it’s no use, this will never
work, maybe there’s an easier way”.
These are universal body-mind energies experienced by all humans.
It is important to recognize that they are not a “problem.” The energies
become “hindrances” because our conditioned habit is to ignore, resist,
judge or otherwise try to control them. And yet when met with mindfulness
and care, these same energies become a gateway to increased
aliveness and spiritual awakening.
During sitting practice, if you encounter one of these challenging energies,
it may be useful to name it silently to yourself, e.g., “grasping,
grasping” or “fear, fear.” If it is strong, rather than pulling away, let your
intention be to bring your full attention to what is arising. Feel what is
happening as sensations in your body, neither getting lost in the experience
nor pushing it away. As indicated through the RAIN acronym, investigate
what is arising and meet the experience with an intimate,
compassionate attention. When it dissipates, return to the primary anchor
of your meditation, or rest in Natural Presence.
Sometimes the energy is too strong, and it is not wise or compassionate
to try to stay present with it. This is particularly true if you have
been traumatized and are experiencing deep fear or anger. If it feels
like “too much,” shift the attention to something that brings a sense of
balance, safety and/or love. You might open your eyes, remind yourself
of where you are, listen to sounds, relax again through your body. You
might bring to mind someone who loves and understands you, and
sense their care surrounding you. You might reflect on the Buddha or
the bodhisattva of compassion, Jesus, Great Spirit, your grandmother,
your dog or a favorite tree. You might offer phrases of lovingkindness to
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places of vulnerability. Meditate on any expression of loving presence
that helps you feel less separate or afraid.
If you encounter these kinds of difficult emotional energies regularly
you might ask a teacher or therapist familiar with meditation to accompany
you as you learn to navigate what feels most intense.
Physical pain
In addition to mental busyness and emotional challenges, it is inevitable
that we all experience a certain amount of unpleasant physical
sensations. If you are not used to the posture, there may be some discomfort
in simply sitting still. In addition, as your attention deepens, you
might become aware of tensions in the body that were ignored because
of being preoccupied by thought. Or, you might be injured or
sick, and become more directly aware of the natural unpleasant sensations
accompanying that condition.
Meditating with physical discomfort is the same as the process of
presence with emotional difficulty. Let your intention be to meet the unpleasantness
with a gentle attention, noticing how it is experienced in
the body and how it changes. Allow the unpleasantness to float in
awareness, to be surrounded by soft presence. To establish that openness
you might include in your attention sounds, and/or other parts of
the body that are free from pain. Breathe with the experience, offering a
spacious and kind attention. Be aware of not only the physical sensations,
but how you are relating to them. Is there resistance? Fear? If
so, let these energies be included with a forgiving and mindful attention.
If the physical unpleasantness is intense and wearing you out, direct
your attention for a while to something else. It is fine to mindfully shift
your posture, or to use a skillful means like phrases of lovingkindness or
listening to sounds as a way to discover some space and resilience.
You don’t need to “tough it out.” That is just another ego posture that
solidifies the sense of separate self. In a similar vein, you don’t have to
“give up.” Instead, discover what allows you to find a sense of balance
and spaciousness, and when you are able, again allow the immediate
sensations to be received with presence.
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Par t I I I
Sustaining a Practice
Here are a few helpful hints for sustaining your sitting practice:
• Sit every day, even if it’s for a short period. Intentionally dedicate
this time of quieting—it is a gift to the soul!
• A few times during each
day, pause. Establish contact
with your body and
breath, feeling the aliveness
that is Here. Pause more
and more—the space of a
pause will allow you to
come home to your heart
and awareness.
• Reflect regularly on your aspiration
for spiritual awakening
and freedom—your
own and that of all beings.
• Remember that, like yourself,
everyone wants to be happy and nobody wants to suffer.
• Practice regularly with a group or a friend.
• Use inspiring resources such as books, CD’s or web-accessed
dharma talks.
• Study the Buddhist teachings (e.g., the 4 Noble Truths, the
Noble 8-Fold Path).
• Sign up for a retreat—one day, a weekend, or longer. The experience
will deepen your practice and nourish spiritual awakening.
• If you miss practice for a day, a week, or a month, simply begin again.
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You are traveling a path
that has led to clarity,
peace and deep realization
for many people
over thousands of years.
May their awakening
support and inspire you.
And may the sincerity of
your practice heal and
free your spirit.
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• If you need guidance, ask for help from an experienced meditator
or teacher.
• Don’t judge your practice — rather, accept what unfolds and
trust your capacity to awaken and be free!
• Live with a reverence for life—committed to non-harming, to
seeing, honoring and serving the sacred in all beings.
Mindfulness is not a technique so much as an important aspect of magical practice.
Mindfulness is being in the moment, allowing whatever task you’re performing to have the whole of your attention in a relaxed fashion, so that you are fully open to the experience.
Mindfulness is important in magic because you are tied to your environment, which impacts you.
Being aware of everything is critical to being able to pick and choose what you want to draw on in your magical work.
It’s also important because you need to be able to differentiate between good and bad (or supportive and unsupportive) energy.
Reaching out and being able to sense what is around you takes a curious blend of concentration and release.
Meditation is a focusing of the mind and creating within it a relaxed state of awareness.
When you learn to properly meditate, you actually alter how your brain functions—lowering the brainwave frequency into what has been termed the “alpha” brainwave level.
It is this relaxed level of consciousness that is needed when working magic.
During a proper meditation designed to create a magical mental state, a person is able to shift consciousness at will and use the “alpha” level to harness, program, and project magical energy in spellwork.
You needn’t worry that the alpha level is unnatural or permanent.
We all enter this state whenever we feel sleepy or our attention remains relaxed for at least three minutes.
It is very common to slip into alpha level while watching television, for example.
As soon as you shift focus, your brain returns to the “beta” level, the higher rate of waking consciousness.
It would be pretty hard to cast a spell while watching television, not to mention while sleeping.
This is why meditation is so necessary.
We can use this process to shift our minds into a magical state and still keep our focused awareness.
This is vital to our successful use of spellcraft.
Now that you know the reason behind the use of meditation in spellwork, the question then becomes, “How should I actually meditate for magic?”
First, you find the time to meditate.
It may be an idea to meditate at least once a day, even if it’s only for five minutes or so.
Meditating frequently and for longer periods of time would condition the mind faster, but any amount of conditioning is a step in the right direction.
You needn’t feel inferior by anyone saying that you need to meditate for X amount of time or in such-and-such a fashion in order to do it “correctly.”
There isno single way to properly meditate for magic. Many paths lead to the calm center.
This could mean going on your lunch break in a nearby park or going on a vacation to get away from the stress of daily life.
Anything you can do to strengthen your bond with nature will greatly benefit your mind, and help you remember that we create most stress we feel in our mind and body.
We originated in a place of pure harmony, and most of what we see around us is just a very persistent illusion.
Remember that nature doesn’t struggle through life, and you don’t have to, either.
Don’t get too caught up with the trivial matters of the material world, because you won’t find peace in numbers or possessions.
Truthfully, peace resides within your heart already, but Mother Earth can help you remember this by providing solace from the strains of modern society.