Magickal Goody of the Day
Moon water is simple to make and can be used for all sorts of spell work, rituals and anointing. It is useful to have in stock when you need to use the power of the Moon phase at a different time.
Using a dish, bowl or bottle, fill it with spring water and leave it outside (if it can be safely done) or on a windowsill so that it can soak up the power of the Full Moon. You can also do the same process on the New, Waxing, Waning or Dark Moon phases also. Once the water has absorbed the power of the Moon, you can keep it in an air-tight bottle for future use.
You can also add a pinch of sea salt to the water to give it extra cleansing and purifying oomph.
2 parts Sandalwood
2 parts Frankincense
1/2 part Gardenia petals
1/4 part Rose petals
a few drops Ambergris oil
Burn during Esbats or simply at the time of the Full Moon to attune with the Goddess.
Gemstone of the Day
Herb of the Day
Medicinal Uses: One of natures most effective herbal tranquilizers. The roots are used for nervous tension, anxiety and insomnia. A powerful root for the nerves, valerian should not be taken for longer than a few weeks, as it can become addictive. It helps cure depression when taken once or twice. It is a good sedative for such conditions as neuralgia, hypochondria, insomnia, and nervous tension. It also appears to have real benefits in cases of sciatica, multiple sclerosis, shingles, and peripheral neuropathy, including numbness, tingling, muscle weakness, and pain in the extremities.
The tea is strengthening to the eyesight, especially when problems are due to weakness in the optic nerve. Valerian has been used as an anticonvulsant in epilepsy. It slightly slows the heart and thus is a good remedy for palpitations. Simmer two teaspoons of the root in a pint of water for twenty minutes, and take one-fourth cup, cold, four times a day. The tincture may be taken twenty drops in water, three times a day.
The root is simmered with licorice, raisins, and anise seeds to make a cough sedative. The scent is very attractive to rats and is used to bait traps. Valerian is a warm and spicy herb that has a stimulating effect on the brain as well as being a sedative. If a person has a hot constitution it will be especially stimulating and may negate the calming and sedative quality. A hot constitution is one that is prone to constipation, dryness, redness in the eyes and skin and a warm body temperature (a cold constitution has the opposite qualities).
Valerian is useful as a digestive aid, is helpful in cases of gas, diarrhea, and cramps, and alleviates the pain of ulcers. In the respiratory tract, it is believed to be of benefit in reducing the discomfort of asthma attacks. Valerian is used for irritability, mild spasmodic affections, epilepsy, migraine headaches, croup, hysteria, vertigo, nervous cough, delirium, neuralgia, muscle cramps, colic, panic attacks, emotional stress, PMS, menstrual cramps, despondency, insomnia. A marvelous remedy for fevers. Will often clear a cold overnight. Good for expelling phlegm from throat and chest. Will expel worms when everything else fails. Excellent for shortness of breath and wheezing. Tea can be used as an enema for pinworms and tape worms and externally as a wash for sores, wounds, chronic skin diseases, and pimples. Combines with with lemon balm, hops, passion flower and scullcap.
Valerian produces depression when taken over a longer period. Valerian is best suited to individuals with cold, nervous conditions. Those with heated conditions can experience opposite (stimulant) effects. Valerian may increase the effects of anti-anxiety medications or painkillers. It may also react with antiepileptic drugs. Valerian is contraindicated in pregnant and breast feeding women.
Magickal uses: Powdered valerian may be used as a substitute for graveyard dust to repel unwanted presences. Valerian is added to the chalice as an herb of peace. Valerian is a frequent ingredient in love and harmony spells and potions, including spells for sexual love. It is used to aspurge the ritual space and in incense for purification. Even though this is a rather foul smelling herb it is hung in the home as protection from lightning and the Greeks used sprigs of it at windows to keep evil out. For protection from evil and magick, use Valerian in sachets, amulets, or talismans and carry it with you. To prevent unwanted visitors, sprinkle powdered herb on your front stoop and say their name. For eliminating troubles, write the trouble on parchment paper, then burn and mix the ashes with powdered herb, then bury. Sachets placed around the home help protect the home from lightening strikes.
Being an herb of peace, place some in the vicinity of a quarreling couple. Add it to love sachets and it is said if a woman wears a sprig of it, it will cause men to “follow her like children.” It will also help insomnia by placing it in the pillow. A few leaves placed in the shoes protect against colds and flu.
To find out if your love is reciprocated, bend a plant in the direction of their home. If the plant continues to grow in that direction, you are loved in return. Growing the plant on your property ensures harmony with your spouse. Valerian stalks can be dried and soaked in tallow or oil, then used as a torch for spells and rituals. The torch can then be used to light sacred fires. Meditation in the light of a torch improves clarity for a given situation. Valerian is ruled by Venus and its Element is Water.
Properties: Calmative, antispasmodic, nerve tonic, nervine, sedative, anodyne, and carminative, aromatic, emmenagogue. Contains active components are called valepotriates. Valerianic, formic and acetic acids, essential oils, resin, starch, a glucoside, and 2 alkaloids (chatrine and valerianine).
Growth: Valerian is a tall perennial herb found in damp, elevated areas and grasslands. It consists of a long stem (3-5 feet in length) with pointed dark green leaves. It blooms in the summertime, with small, fragrant flowers (white, light purple or pink) that can reach four inches in diameter. A native of damp woods, roadsides, and riversides.
Harvest in the fall. Do not boil the root.
To obtain the maximum benefit take 1 tbsp. of fresh juice daily. The latter is often prescribed as a cure for insomnia, where its great value is that it calms the mind without having a narcotic effect. Non-addictive.
Drying roots is different from drying leaves. Roots should be dried at a high temperature, such as 120 degrees F. until the roots are brittle. If they are rubber-like, they should be dried longer. Store roots after drying to keep free from moisture.
Infusion: steep 1 tsp. root in 1 pt. boiling water. Take cold, 1 cup per day, or when going to bed.
Cold extract: use 2 tsp. roots with 1 cup water; let stand for 24 hours and strain. Take 1/2 to 1 cup when going to bed.
Tincture: take 20 drops on sugar or in water, 3 times a day.
Website: The Whispering Woods
Deity of the Day
Helios (/ˈhiːli.ɒs/; Ancient Greek: Ἥλιος Hēlios; Latinized as Helius; Ἠέλιος in Homeric Greek) was the personification of the Sun in Greek mythology. He is the son of the Titan Hyperion and the Titaness Theia (Hesiod) (also known as Euryphaessa (Homeric Hymn 31)) and brother of the goddesses Selene, the moon, and Eos, the dawn.
Helios was described as a handsome titan crowned with the shining aureole of the Sun, who drove the chariot of the sun across the sky each day to earth-circling Oceanus and through the world-ocean returned to the East at night. In the Homeric hymn to Helios, Helios is said to drive a golden chariot drawn by steeds (HH 31.14–15); and Pindar speaks of Helios’s “fire-darting steeds” (Olympian Ode 7.71). Still later, the horses were given fiery names: Pyrois, Aeos, Aethon, and Phlegon.
As time passed, Helios was increasingly identified with the god of light, Apollo. However, in spite of their syncretism, they were also often viewed as two distinct gods/titan (Helios was a Titan, whereas Apollo was an Olympian). The equivalent of Helios in Roman mythology was Sol, specifically Sol Invictus.
The best known story involving Helios is that of his son Phaëton, who attempted to drive his father’s chariot but lost control and set the earth on fire.
Helios was sometimes characterized with the epithet Panoptes (“the all-seeing”). In the story told in the hall of Alcinous in the Odyssey (viii.300ff.), Aphrodite, the consort of Hephaestus, secretly beds Ares, but all-seeing Helios spies on them and tells Hephaestus, who ensnares the two lovers in nets invisibly fine, to punish them.
In the Odyssey, Odysseus and his surviving crew land on Thrinacia, an island sacred to the sun god, whom Circe names Hyperion rather than Helios. There, the sacred red cattle of the Sun were kept:
You will now come to the Thrinacian island, and here you will see many herds of cattle and flocks of sheep belonging to the sun-god. There will be seven herds of cattle and seven flocks of sheep, with fifty heads in each flock. They do not breed, nor do they become fewer in number, and they are tended by the goddesses Phaethusa and Lampetia, who are children of the sun-god Hyperion by Neaera. Their mother when she had borne them and had done suckling them sent them to the Thrinacian island, which was a long way off, to live there and look after their father’s flocks and herds.
Though Odysseus warns his men, when supplies run short they impiously kill and eat some of the cattle of the Sun. The guardians of the island, Helios’ daughters, tell their father about this. Helios appeals to Zeus telling them to dispose of Odysseus’ men or he will take the Sun and shine it in the Underworld. Zeus destroys the ship with his lightning bolt, killing all the men except for Odysseus.
Solar Apollo with the radiant halo of Helios in a Roman floor mosaic, El Djem, Tunisia, late 2nd century
In one Greek vase painting, Helios appears riding across the sea in the cup of the Delphic tripod which appears to be a solar reference. Athenaeus in Deipnosophistae relates that, at the hour of sunset, Helios climbed into a great golden cup in which he passes from the Hesperides in the farthest west to the land of the Ethiops, with whom he passes the dark hours. While Heracles traveled to Erytheia to retrieve the cattle of Geryon, he crossed the Libyan desert and was so frustrated at the heat that he shot an arrow at Helios, the Sun. Almost immediately, Heracles realized his mistake and apologized profusely, in turn and equally courteous, Helios granted Heracles the golden cup which he used to sail across the sea every night, from the west to the east because he found Heracles’ actions immensely bold. Heracles used this golden cup to reach Erytheia.
By the Oceanid Perse, Helios became the father of Aeëtes, Circe and Pasiphaë. His other children are Phaethusa (“radiant”) and Lampetia (“shining”).
Helios is sometimes identified with Apollo: “Different names may refer to the same being,” Walter Burkert observes, “or else they may be consciously equated, as in the case of Apollo and Helios.”
In Homeric literature, Apollo is clearly identified as a different god, a plague-dealer with a silver (not golden) bow and no solar features.
The earliest certain reference to Apollo identified with Helios appears in the surviving fragments of Euripides’ play Phaethon in a speech near the end (fr 781 N²), Clymene, Phaethon’s mother, laments that Helios has destroyed her child, that Helios whom men rightly call Apollo (the name Apollo is here understood to mean Apollon “Destroyer”).
By Hellenistic times Apollo had become closely connected with the Sun in cult. His epithet Phoebus, Phoibos “shining”, drawn from Helios, was later also applied by Latin poets to the sun-god Sol.
Coin of Roman Emperor Constantine I depicting Sol Invictus/Apollo with the legend SOLI INVICTO COMITI, c. 315 AD.
The identification became a commonplace in philosophic texts and appears in the writing of Parmenides, Empedocles, Plutarch and Crates of Thebes among others, as well as appearing in some Orphic texts. Pseudo-Eratosthenes writes about Orpheus in Catasterismi, section 24:
“But having gone down into Hades because of his wife and seeing what sort of things were there, he did not continue to worship Dionysus, because of whom he was famous, but he thought Helios to be the greatest of the gods, Helios whom he also addressed as Apollo. Rousing himself each night toward dawn and climbing the mountain called Pangaion, he would await the sun’s rising, so that he might see it first. Therefore Dionysus, being angry with him, sent the Bassarides, as Aeschylus the tragedian says; they tore him apart and scattered the limbs.”
Dionysus and Asclepius are sometimes also identified with this Apollo Helios.
Classical Latin poets also used Phoebus as a byname for the sun-god, whence come common references in later European poetry to Phoebus and his car (“chariot”) as a metaphor for the sun. But in particular instances in myth, Apollo and Helios are distinct. The sun-god, the son of Hyperion, with his sun chariot, though often called Phoebus (“shining”) is not called Apollo except in purposeful non-traditional identifications.
Despite these identifications, Apollo was never actually described by the Greek poets driving the chariot of the sun, although it was common practice among Latin poets. Therefore, Helios is still known as the ‘sun god’ – the one who drives the sun chariot across the sky each day.