“Kupała Day was the longest of the year, Kupała Night the shortest – it was one ceaseless passage of joy, song, leaping, and rites,” Józef Ignacy Kraszewski wrote in his Stara baśń (Old Tale). But for the Slavs, just one night of feasting was definitely not enough. The celebrations started on the day preceding the Summer Solstice (June 20th) and lasted for four days. It was first and foremost a celebration of fire and water. Huge fires were lit on hilltops using only two pieces of wood – which was thought to strengthen the participants of the rite and ensure the fertility of the fields as well as animals. There was dancing and singing around the fires, while leaping across them was meant to ensure purification and protect against bad energy.
It was believed that the second of these elements also possessed healing powers at this time. The three-month period of refraining from bathing (the ban concerned dipping the body in rivers, lakes and streams during the day) was officially ended and the ritual washing during Kupała Night castaway disease and evil spells. Girls used to make wreaths from flowers and herbs, which they then cast into the river. If the ones fished out by boys found their original owner, the two would become a couple. More was permitted than usual on this night, which often led to sexual initiation – and hence the talk of a Slavic Valentine’s Day.
According to legend, ferns only blossomed on Kupała Night. Someone lucky enough to find one would become rich, and was also thought to become capable of becoming invisible in case of danger. Camomile and flowers were also used to tell fortunes, and even dill stalks (maidens would mark them with coloured thread and given them the names of their favourite boys – the stalk that grew the tallest overnight would be proof of the most passion).
This holiday was so strongly rooted in the Slavic tradition that the Church authorities decided to make the pagan ritual a part of the Christian calendar – Kupała Night is now known as St. John’s Night and it takes place on 24th June.
The Slavic holiday calendar began on 21st December, with a symbolic victory of light over darkness (the Winter Solstice). The Święto Godowe (Nuptial Holidays), also known as Zimowy Staniasłońc would end on 6th January, and it would pass by filled with song. The joy of increasingly long and warm days was celebrated with songs called kolędy (the Polish equivalent of carols). Good luck was thought to be ensured by visiting friends in a form of ritual procession.
A tree of life was put up inside homes, and this consisted of a sheaf or mistletoe – actual pine Christmas trees did not appear until much later. On the first day of winter the souls of the dead were also remembered – fires were burned in cemeteries in order to warm them up (but also in order to aid the sun in its struggle against darkness), and special feasts called tryzny were held. On that day, the weather for the upcoming year was predicted, along with the future.
With time, the Nuptials were granted a Christian interpretation. Why is it then, that Catholics celebrate Christmas on 25th and not 21st December? Well, in ancient Rome, this date was consecrated to the Sun god (Sol Invictus), of whom Constantine the Great was a follower. It is said that after taking on Christianity, the emperor “baptised” this pagan feast and thus brought together the two religions.
At Samhain, we invite our ancestors to share our feast with us and, naturally, we want the table to look nice for them. Just as we put out the “good china” when we invite the living to reunion dinners, we like to make a special place at the altar and our feast tables even for those who are attending only in spirit. The simplest and least expensive way of making a special plate to hold the ancestors’ portion is, of course, with paper plates and crayons. One advantage is that little children can do this quite easily, and it’s artistically non threatening even for adults! It’s certainly possible to use drawn-upon colored plates at more than one ritual, too. Yet for those who want something that looks and feels a little more permanent, and perhaps even stores a little more of our own energy, following is another idea for a special offering plate to honor your ancestors and the other spirits with whom you share your Samhain.
Before you use this plate on your altar, you need to consecrate it, even if you made it in a Circle. It’s not that there’s anything “bad” or “profane” about the plate that needs to be gotten rid of or cleansed, it’s just that anything you’re going to use as a sacred tool should, out of respect, be properly prepared before you use it. (It’s kind of like the need to season an iron skillet or pot before you cook food in it.) Consecrations are usually performed as part of a Circle, and can certainly be done in a Circle cast especially for the occasion, rather than at a Sabbat or Esbat.
When the Circle’s been cast, the Quarters called, and the Goddess and God invoked, bring the offering plate from the altar to the center of the Circle. From there, introduce the object to each Quarter in turn. (If your altar is at the center, then move to each edge of the altar as you face each Direction.)
“Hail, East! By breeze and gale, I bid you recognize this plate, and know that it is sacred to me. Witness that I consecrate it now and dedicate it to the service of the Gods and the Ancestors.” “Hail, South! By spark and blaze, I bid you recognize this plate, and know that it is sacred to me. Witness that I consecrate it now and dedicate it to the service of the Gods and the Ancestors.” “Hail, West! By ripple and tide, I bid you recognize this plate, and know that it is sacred to me. Witness that I consecrate it now and dedicate it to the service of the Gods and the Ancestors.” “Hail, North! By mote and mountain, I bid you recognize this plate, and know that it is sacred to me. Witness that I consecrate it now and dedicate it to the service of the Gods and the Ancestors.”
Now set it on the floor or ground at the center of your Circle, and
say:
“Goddess of Earth, Great Mother, know this plate, and know that it is sacred to me. Witness that I consecrate it in Your name, and to Your service and the ancestors’.”
Hold it above your head and say,
“Horned One, Herne, You who die and are reborn, know this plate, and know that it is sacred to me. Witness that I consecrate it in Your name, and to Your service and the Ancestors’.”
Now return to the altar (or stand before it facing North or East, as you prefer) and sprinkle a bit of salt on the plate. Next, pass it through the incense smoke. Then either pass it through a candle flame or drip a bit of candle wax on it, whichever is most meaningful to you and least awkward at your altar. Then sprinkle the plate with water, and finally, with salt again. Set the plate in the center of your altar and say:
“Plate, you are a creature of Earth, and I charge you with all the Elements to be ever faithful to the Goddess, from whose body you are made. I create you for the Ancestors, and charge you to work no ill, and to bless the work you do with the blessings and intentions that make you holy.”
Now you can use the plate; in fact, you should. Consecrate Cakes and Ale in your usual way and use the plate to make an offering of a portion of the feast. This immediate use of the tool seals its purpose in its aura.
In the old days and still for some, one of Winter’s vital tasks was to mend Summer’s tools—to mend the fishing nets, repair the hoe and shovel handles, and so on. Today, most of us don’t have that sort of work to do, but we all have inner work of equal importance to do. Perhaps there’s anger that needs healing so that a relationship can be restored. Perhaps there are prejudices that need education, so that we may do less harm in the worlds. Perhaps we need to confront some fears so that we can be more truly free, as the Goddess charges us to be. The Samhain vow commits us to reconditioning our attitudes and repairing the damage that anger, prejudice, and fear do to our souls, so that our own strength can wax with the turning year’s strength. In calling upon our “ancestors’ relief,” we’re agreeing to find some strength in all our inherited legacies. Many of us (most, I hope!) have been lucky in knowing at least one person—a teacher, a friend, a favorite relative—who deliberately helped us find our own strengths. Yes, sometimes confusion or frustration dominates our memory of a relationship, but as Wiccans we know that we can learn something from even the worst of them. The most abusive of family members have at least shown us the perils of the paths they chose. If someone betrayed you, they also made you aware of the need for compassion and empathy, and showed you the dangers of holding grudges or accepting judgments of worthlessness. Demand of your interpretation, of your own experience, that those before whom you were helpless inspire you to be encouraging—to yourself as well as to others. That’s the “relief” that all our ancestors—the kind or cruel, and those of spirit as well as of blood—can offer us, and it is within us all to accept it. This vow will be both more effective and less intimidating (though no less serious) if you take it before a burning Jack-o’-Lantern that you have carved yourself. If you like, toast the pumpkin seeds with a bit of brown sugar to treat yourself after you’ve sworn the vow. If you’re making the vow part of your Circle work, save the pumpkin seeds for Cakes and Ale. (To keep the rhyme tight, use the “sawwin” pronunciation of “Samhain.”)
The Samhain Vow
On the Wheel of the Year now does Winter begin;
the world is austere and we all turn within.
I vow there to face the shadows I find,
and work to unlace all their power to bind.
I vow to invoke my ancestors’ relief and release
in the smoke all my fear and my grief.
This task do I claim as I mark this Samhain,
and swear’t by the flame behind Jack’s cheery grin.
A solitary declares, or the coven’s Priestess and Priest share, the explanation of Samhain: This is the moment when the God’s grave becomes a womb, when He is no longer dead, but gestating. Now we no longer mourn His harvest death, but anticipate His rebirth at Yule. The Goddess still holds Him in the Earth that is Her body, and though Her body is chilled with Winter, the spark that is His life promises restoration to Her as well. It’s the transformation of death to life that we celebrate now, in many ways. If you’re a solitary, stand in the center of your space or Circle; a coven should form a circle now and stand facing outward. Each celebrant wraps his or her arms around their own shoulders, as if chilly. Close your eyes, and feel your separateness from everyone else. Draw your aura inward, and imagine that around and behind you there is nothing but empty space. Let yourself feel all alone. (This should take 1 or 2 minutes for a family or non-religious group; for a coven, whose members are used to meditation or visualization, it might take up to 3 minutes, but it shouldn’t take any longer than that.) After 1 to 3 minutes, the solitary practitioner, or the Priestess (or “group leader”) begins chanting or humming, “Hoof and Horn” or “Horned One” are good chants or tunes to use. Your voice(s) should start very softly and get slowly louder. When the chant or tune has been repeated three times, everyone should turn around and join hands. A solitary can turn (deosil—sunwise) in place, and extend his or her arms widely, as if welcoming friends. In doing so, everyone is transformed from a lonesome individual to a beloved member of a group. No longer limited to your personal resources, you now have the strength and creativity of your whole family or coven to draw upon. You’re no longer alone, even if you’re by yourself for this ritual; you’re snug in the “womb” of family and friends, awaiting rebirth with the God at Yule. A Witch alone declares this aloud; to a group, the Priestess or Priest explains it and encourages a group hug. Many covens end their rituals with a group hug following the “merry meet,” and there’s no reason not to do that when this Circle’s closed. The group hug at the earlier point in this ritual, though, complements the aloneness you experienced earlier, and reinforces the idea that you’ve been transformed—from “one” to “more than one,” from isolated to reconnected. Group hugs are difficult for solitaries, but a victory dance— whether as graceful as if you hear a waltz, as energetic as if rock music’s playing, or like the steps to a polka or square dance is up to you—is appropriate. If you have companion animals who have joined you in your rite, by all means include them in your hugging and/or dancing! The chanting or humming that began before you experienced this transformation can continue for several more repetitions now. (A coven or other big enough group may wish to segue into a circle or Spiral Dance, too.) When the hugging and dancing has wound down, consecrate Cakes and Ale, and when those have been shared—with the Gods, if not with other people (animals and children enjoy most Cakes, but should pass if the Ale is alcoholic)—conclude the Circle as you normally do. If you haven’t cast a formal Circle, remember or remind everyone that, wherever we are, whether we’re by ourselves or with our families, we always have the powers of Nature with us, in all seasons. Remember or remind everyone again about the windy breath of inspiration from the East, the warm flames of South’s “candles in the window,” the memory of all who love us in the West, and at the North, the strength of rest and reflection. (Little children may understand these blessings better in terms of the breath of a new morning, the warmth of cookies baking, the away-from-home memory of Mommy’s kisses, and the support of a favorite storytelling chair. You’ll know what modifications you need to make for the people with whom you share this ritual.) If you don’t have your own invocations, you might not have your own farewells, either. You can use these ways of saying farewell to the Goddess and God if you like. Again, groups will need to change the singular pronouns to plural. “Triple Goddess, You who are all and ever, I hail You! As Winter begins, I am warmed by the flames beneath your cauldron. Your magics have stirred my blood. I have been cleansed as Your tears of grief turned to tears of joy. I am stronger for the blessing of transformation that You have inspired. Triple Goddess, in whom we are all and ever, I thank You for your presence here. Hail and farewell!” “Horned One, You who die and are reborn, I hail You! As Winter begins, I am warmed by Your courage. Your faith has stirred my blood. I have been cleansed as Your blood turned to bounty. I am stronger for the blessing of transformation that You have shared with me. Horned One, You who show us how to die and be reborn, I thank You for Your presence here! Hail and farewell!” Again, for those who prefer rhyming invocations and farewells:
Triple Goddess, ever, all,
I bid You farewell from my hall.
My heart’s warmed; my soul is lifted.
The Wheel has turned; the season’s shifted.
Made strong by transformation, by light my faith increased, From this Circle I do bid You hail, farewell, and peace. Horned One, back to life recalled,
I bid You farewell from my hall.
My heart’s warmed; my soul is lifted.
The Wheel has turned; the season’s shifted.
Made strong by transformation, by light my faith increased, From this Circle I do bid You hail, farewell, and peace.
A theme that unites Samhain’s aspects—harvest, reunion, and New Year’s—is transformation. This theme is so strongly at the core of this holiday that it has survived even into the secular celebration: for most non-Pagans, dressing up in costume is what defines Halloween. This ritual highlights Samhain’s power of transformation. For this ritual, you need very little. If you are casting a formal Circle, put your altar at the edge of the Circle (at whichever Quarter you feel is appropriate: there are good reasons to place it at West, North, or East). If it’s possible, a grouping of candles in the center of the circle (on a small table so they can be moved later, if necessary) is very nice. Rather than Quarter candles, though, there should be very subtle marks on the floor, made with chalk, tape, or paper so that no one trips on them. Whether or not you conduct this as a formal religious ritual, the Directions should be invoked. (This is something a family or a non-Pagan group can do without over-emphasizing Wicca, should there be a need for discretion.) If you are working with young children, you may need to phrase things a bit differently—you’ll know how to convey these ideas without frightening anyone. From the East, call in the “crisp breath of inspiration,” so that everyone can feel the nip in the air as invigorating. From South, call in the “warmth of the hearth fire,” so that everyone can appreciate the coziness of a family gathering. From West, call in “memories and promises,” for it is good to appreciate our ancestors and their legacies. From the North, call in “the blanketing snows,” so that, as the harsher views of Winter are obscured, we can all take time to rest and reflect. A coven performing this ritual should cast the Circle, call the Quarters, and invoke the Goddess and God as they usually do, although the following invocations of deity may be substituted, with the singular pronouns a solitary would use changed to plural ones: “Triple Goddess, You who are all and ever, I hail You! As Winter begins, I am warmed by the flames beneath Your cauldron. Your magics stir in my veins. I am cleansed as Your tears of grief become tears of joy. I am stronger for the transformation that is Your blessing at this season. Triple Goddess, in whom we are all and ever, I invoke You! Hail and welcome!” “Horned One, You who die and are reborn, I hail You! As Winter begins, I am warmed by Your courage. Your faith stirs in my veins. I am cleansed as Your blood becomes bounty. I am stronger for the transformation that is Your blessing at this season. Horned One, You who show us how to die and be reborn, I invoke You! Hail and welcome!” Should you prefer them, here are rhyming alternatives:
Triple Goddess, ever, all I welcome You into my hall.
The flames beneath Your cauldron warm my heart as well, The magics that You’re stirring the turning Wheel bespells. The joy You spin from tears of grief,
Offers me the same relief;
They cleanse my soul and lift it from a wintry bier,
Made strong by transformation, I do invoke You here!
When I say “ancestors,” I use the term loosely. Of course I mean our grandmothers and grandfathers, parents, aunts, and uncles who’ve passed on. But I also mean siblings and friends, and I don’t mean to exclude companion animals, either. I also mean anyone who’s had a great influence on your life: I might sing for Jackie Kennedy, for instance, or for a friend’s brother, for Carl Sagan, or for Doreen Valiente or Gerald Gardner. None of them are my blood ancestors, but they are people who were dear to me, who gave me part of my life. I think of them often, and I wish to honor them. You can sing for all such people in your life, too. And one other thing: When it comes to such rites, everybody can sing. No one should be excluded, or exclude themselves, from this ritual. No arguments: Whether you should quit your day job or not, you can sing for your ancestors. All you will need, besides your voice and your memory of someone dear, is some water (or cider, or tea, and so forth) and some snacks for afterwards. Your singing may both energize and drain you, and even a small feast when you’re finished will help ground you again. If you’re singing with friends, a potluck makes it even more fun and meaningful, especially if you bring dishes made from old family recipes. This is another “rite” that can be conducted within or without a formally cast Circle. It’s a little like atonal chanting, except that there is an effort to keep the harmonies pleasant. It’s best if everyone’s sitting or standing in a rough circle (rather than in rows). Someone begins by saying, “I sing in honor of ______________,” naming an ancestor. She or he “aaahhs” or “ohhhhs” a tuneless or nearly-tuneless few notes, and then someone else joins in. “I sing for ________________,” the second person says quietly, and then “aaaahhhs” or “ohhhhs” (or “oooohhs”) on the same note(s) or in harmony. One by one, everyone present joins in, naming first who they’re singing for, and then adding their voice to the sound. If a tune develops, fine; if none does, that’s alright too. The harmonies can go high or low; someone may wish to voice a beat, an “oom-pah” or a “dah-da, dah-da,” or a “humm, humm, humm, humm.” Stay with this long enough to get through any initial awkwardness, and let your voices blend. Perhaps someone will introduce a well-known chant, or its tune. Maybe someone will be inspired to something like an aria. Maybe people will make other rhythms by clapping their hands or drumming on their thighs or on the floor, or tapping their feet; maybe someone—maybe several people—will start dancing. “Sing, feast, dance; make music and love,” the Goddess says in her Charge. I’m sure our ancestors second that, and will very much appreciate being remembered in this lovely, powerful way. You probably won’t need anyone directing the energy this rite raises. Most likely, it will fade on its own. If you feel “buzzy” or lightheaded when all the voices are quiet, sit on the floor and put your palms flat on the ground beside you, and let the energy drain into the earth. The ancestors will accept it as part of the offering. When everyone’s feeling relaxed again, share a bit of food and drink, and don’t forget to make up a plate for the ancestors! A word for solitaries: If you have a recorder on your phone, you can record yourself ahead of time; then when you play the record back, you can harmonize with yourself. If you slowly say the names of the people for whom you’re singing, you can speak during the pauses on the tape, too. You could add a guitar, if you play one, or beat a drum, too. But your voice alone really is just as pleasing to the ancestors as a full choir. (And yes, it’s okay if the dog sings too.)
For this rite, you need salt and water, burning incense, a candle, and a clean white cloth. The incense should be woodsy-smelling, and the candle should be red or orange (colors of life) or black (for reunion with the Mother in the tomb/womb), as you see fit; the cloth can be an altar cloth or a towel, if that’s more appropriate. You can lay the cloth on your altar, on another table, or on the floor or ground. The space where you do this should be clear of clutter. You don’t need to cast a formal Circle, but you should be facing North as you perform the rite. Arrange the natural items to be blessed and consecrated on the cloth. Around them, set the salt at North, the water at West, the incense at East, and the candle at South. (Mind your sleeves and hair as you lean over the candle!) As you would before casting a Circle, prepare the salt and water; light the incense and the candle. Meditate on the items that are before you, letting the incense remind you of the items’ habitats and thinking about the items as they were in life. When you are centered and grounded, hold your hands, palms down, over the items before you. Say this (or something similar to it):
For many Wiccans, Hecate is the goddess most associated with Samhain. (The pronunciation of her name varies. Some say Hehkah-tay, some say Heck-a-tay, and a very few say Heck-ate. Most of the Wiccans I know say Heck-a-tay.) She’s not a Celtic goddess at all; she’s Greek, and pre-Olympian, but the Romans knew her, and introduced the Celts to her when the Caesars’s empire extended through Western Europe and into Britain. In Her maiden aspect, She’s a Moon goddess, in Her mother aspect She’s a goddess of magic, and as a crone, She’s an Underworld goddess. (She’s not the only Greco-Roman goddess known in Wicca’s homeland, either— Diana, a very strong manifestation of Maiden energy, is also a favorite of modern Witches.) One reason Hecate’s associated with Samhain is that Her Crone aspect is well developed. She’s a goddess of crossroads, of choice and change and turnings. In Greece and Rome, She was the goddess to whom both the living and the dead turned for purification,and expiation—a graveyard goddess. Janet and Stewart Farrar, in A Witches Bible Compleat (Magickal Childe, 1984), say that “Hecate is the Dark Mother, in both the positive and the apparently negative sense. She can send demons to torment men’s dreams; she can drive them mad, if they are not well integrated enough to cope with her; but to those who dare to welcome her, she brings creative inspiration.” According to the Farrars, one of her symbols is the torch, “which illumines the unconscious and reveals its treasures.” (It was Hecate, not Satan, who Shakespeare’s wonderful trio of witches worshiped. She’s a Triple Goddess of past, present, and future, whose visionary and divinatory powers are quite appropriate to Samhain.)
Today, the animals we eat are butchered with no ceremony at all; but for Neo-Pagans, slaughter is sacred. When, in Teutonic Magic, Kveldulf Gundarsson talks about the central act of a blot (the word rhymes with “boat,” literally translates as “blessing” and is what the Asatru call their ritual gatherings) as being “the sacrifice of one or more animals.” He explains that the sacrifice was “performed less for its own sake than as a hallowing of the slaughter, which was a practical necessity.” He suggests, too, that each animal was individually blessed before it was killed. Although whole beasts are still roasted at some gatherings, most of us—of any Neo-Pagan faith—don’t have the opportunity to bless and slaughter our own meat anymore. Gundarsson suggests a Teutonic alternative that can serve us all quite well: “Make animals out of bread (charging them strongly with life energy) and ritually slaughter and eat them, sprinkling mead or ale from the blessing bowl.” He takes this idea from the medieval German custom of exchanging animal shaped loaves of bread, and refers to the modern Swedish tradition of a pig-shaped cake substituting for the Yule boar. Honoring the death of slaughtered animals, whose life force nurtures our own survival through the Winter, is one way to honor the God’s death in the service of our lives. It’s also appropriate to honor the exchange of energy that occurs when one Neo-Pagan religion borrows customs and symbols from another—as when Wiccans might share animal crackers at Samhain, and toast not only the relationship of life to death, not only the concept of rebirth, and not only our kin in the Otherworld, but also our kin in other Neo-Pagan religions.
As you become more proficient at using energies, you will find a need to link with nature spirits and spirits of the elements. These energies are very subtle and the incantations used in this spell acknowledge that subtlety.
You will need:
• BIRTHDAY CAKE CANDLES OF DIFFERENT COLOURS
• ICE CREAM STICKS OR NUTSHELLS SUCH AS WALNUTS
• WATER IN A NATURAL POOL, POND OR BOWL
Method: Use different colour candles to attract different ‘families’ of Dryad. Fix the candles into the half shells or onto the slivers of wood with hot wax. (This can be very fiddly, but be patient. Use half candles if this is easier.)
Light each candle with a blessing and float your boats on the surface of the water. Send loving thoughts to the Nature spirits and ask them to join you. You might use an invocation such as:
”Awake you spirits of the forest green
Join me now
Let yourselves be seen.”
Now sit quietly and just listen. Shortly you will sense the presence of the Dryads, often as there are strange rustlings in the trees or vegetation. You may feel them as they brush past you or play around you. Initially you will probably not be able to differentiate between them, but as time goes on you will sense subtle differences.
Half close your eyes and see if you can see them. Again don’t be too disappointed if nothing happens immediately, just accept that you will be aware of them eventually. Now, invite them to play with you:
”Come, Dryads all, come join with me
Explore Earth, Sky, Sand and Sea
Show me, guide me, take my hands
Together thus, we see new lands
New vistas, new horizons and knowledge of old
Come together, in power enfold.”
When they are comfortable with you, and you with them, thank them for coming and leave the area tidy.
You can leave the candles to burn out if it is safe to do so.
While it may seem strange to be invoking spirits of Earth or greenery, a little thought will show you that all living things are interconnected and this is simply one way of making such a connection.
To turn your dressed table into a proper altar, you will need as basics the following objects:
1. Two candles with candle holders – you might like to think of one representing the female principle and one the male. You may also choose, in addition, candles of a colour suitable for the ritual or spell you are working.
2. An incense holder and incense suitable for the particular working.
3. A representation of the deity or deities you prefer to work with. An image of the Goddess, for instance, could be anything from a statue of the Chinese Goddess of Compassion, Kuan Yin, to seashells, chalices, bowls, or certain stones that symbolize the womb or motherhood.
4. A small vase for flowers or fresh herbs.
Other objects appropriate for ceremonial working are:
• • An athame, which is a sacred knife for ceremonial use; it should never be used for anything else.
• • A white-handled knife (called a boline) for cutting branches, herbs, etc.
• • A burin, which is a sharp-pointed instrument for inscribing magical objects such as candles.
• • A small earthenware or ceramic bowl, or a small cauldron, for mixing ingredients.
• • A bowl of water.
• • A bowl of salt or sand, representing Earth.
• • A consecrated cloth, or a pentacle, on which to place dedicated objects.
Some people additionally use bells to summon the powers of the Elements, whilst others have additional candles with the colours representing both themselves and the work they wish to do. You can also have other items on your altar, such as crystals, amulets and talismans. You can do what you wish with your own altar provided you have thought through very carefully your logical or emotional reasons for including whatever you have there. You might, for instance, choose to have differing representations of the Earth Mother from diverse religions or include a pretty gift to establish a psychic link with the person who gave it to you.
Several processes become automatic when preparing for spell work. If you choose to wear special clothing, then this has to be prepared before you actually start your personal preparations. We give below some suggestions for personal robes which can be laid out with some ceremony before you begin.
Important magical workings require you to take a ritual bath which cleanses, purifies and clarifies your energy so that you are able to get the best results possible. Many practitioners prefer to take a ritual bath before performing any magical workings. For what you may consider ‘lesser’ magic you do not need to bathe, but may prefer to cleanse yourself by running your hands over your body before you embark on any working.
Chant … in The Craft, when the witches were sitting in the park repeating Earth, Air, Fire, and Water, they were using what is known as a circle chant meditation to raise their power levels. Chants can vary from a one word personal mantra, to a formal group invocation. Try this, on an overcast day, sit and chant for five minutes “Ra, Ra, Hail Ra!” Record the results in your Journal.
Mature Basil leaves can be used for this technique. The resulting decoction is said to attract clients and prevent theft.
YOU WILL NEED:
Glass jar or metal container
Handful of basil leaves
One pint of boiling water
METHOD:
✤ Shred the basil leaves into the container.
✤ Pour the boiling water over the leaves.
✤ Allow to steep for four days.
✤ Strain out the leaves and reserve the remaining liquid.
✤ Sprinkle the liquid over the thresholds and windowsills of the business premises and anywhere else the public is likely to go.
You may also choose to work according to feng shui principles and place the plants in the prosperity area. The nurturing of the seeds obviously has significant symbolism in the growing of the business, so it is good to have plants in various stages of development. As you can see, this spell uses information gained from several cultures, showing how universal herbal magic can truly be.
Many Hindu families keep a tulsi or Holy Basil plant in a specially-built structure, which has images of deities installed on all four sides, with an alcove for a small earthenware oil lamp. Here basil is used very simply to enhance business matters. Just how widely it is used throughout the world is shown by the use of the second technique, which is said to ensure that you will always be prosperous. This latter technique owes a great deal to voodoo and the technique of floor washing.
YOU WILL NEED :
Basil seeds and plant Pots containing compost
Small oil lamp
METHOD:
✤ Place the pot and plants where they can be safely left.
✤ Carefully nurture the seeds to maturity.
✤ Whenever practical, light the oil lamp and keep it burning. This action honours the goddess Tulsi who fell in love with Krishna and calls upon her beneficence.
If you wish to use stones and crystals when laying out your circle or sacred space, you can use a mixture of both. You might mark each quarter with a large stone, particularly if you are outside, and then place other appropriate stones on top. Even if you use candles to mark the four quarters of the circle, you could surround or circle each candle with any or all of the following gems, either rough or polished:
Over time, gather a number of appropriate stones together. Beginning and ending in the north, lay out 7, 9, 21 or 40 stones of any size to define your circle. (These are magical numbers and will enhance the power, so always bear in mind the purpose of your circle.) If you normally use ribbon or cord to mark out your circle, your stones can be placed either inside the cord or ribbon or in place of it. If the magical working to be conducted within the circle is sending the power outwards, place any crystal with definite points facing outward. If the magic is of a protective nature, place them with points facing inward. Use your good sense when constructing your circle. If it is outdoors, somewhere you use often and think of as your sacred space, you may wish to leave the larger stones in position and carry the smaller gems with you. This way, no matter where you are, you can mark out a circle with the small stones and have available the power and energy of the larger space available to you.
This spell can be performed indoors as well as outside. It is representational since you use a paper moon or flower. In the incantation the Moon is represented as a white swan. This should be done at the time of the Full Moon and is designed to bring the energy of the Moon within your grasp until the next Full Moon.
You will need:
• A BOWL OF WATER
• WHITE PAPER MOON OR FLOWER
Method:
Float the paper moon or flower in the bowl. Raise the bowl towards the Moon in the sky and say:
”Hail to thee white swan on the river.
Present life, tide turner,
Moving through the streams of life, all hail.
Mother of old and new days,
To you, through you, this night we cling to your aura.
Pure reflection, total in belief, touched by your presence,
I am in your power and wisdom.
Praise your power, your peace, my power, my peace.
I am strong. I praise. I bless.”
Replace the bowl on your altar. Stand for a few moments appreciating the power of the Moon.
This spell is purely an incantation to the Moon and is therefore very simple. It needs no other tools or techniques except a physical representation of the Moon. Water is sacred to the Moon and therefore we offer her that which belongs to her.
Here is a simple technique for dealing with negative energies such as anger and resentment. It uses the Elements and their qualities in a very positive way. The circle of light links with spirit, the dark stone represents Earth and the water acts in its cleansing capacity.
You will need:
• A DARK STONE
Method:
Visualize a circle of light around yourself. Hold the dark stone in your hands. Place it over your solar plexus.
Allow the negative emotion, perhaps anger and resentment, to flow into the stone. Try to decide what colour the emotion is, and how it arose in the first place. It sometimes helps to counteract such an emotion by changing its colour
Raise the stone first to your forehead to signify clarity. Then place it over your heart (this helps to raise the healing vibration to the correct level)
If it seems right use words such as:
”With this stone
Negative be gone,
Let water cleanse it
Back where it belongs.”
This reinforces the idea of the stone holding your anger.
Concentrate & project all your negative emotion (Anger, resentment etc) into the stone. Visualize the emotion being sealed inside the stone.
Now with all your energy, take the stone to a source of running water in the open air.
It also helps if you can get up to a high place to throw your stone away, since this way you are using Air as well.
This is a similar technique to the one called A Wish Afloat except that here you are deliberately using the Elements to clear away negative emotion. This leaves space for positivity and good new things to come into your life. Under no circumstances should you allow the anger and resentment to build up again.
