Samhain Spell – Spell for Astral Travel

SPELL FOR ASTRAL TRAVEL

(an out of body or lucid dreaming experience.)
“Syn, good Goddess of Locks and Doors, Open the Gates I now Implore.
Allow me to pass through the Astral veil; with speed, Grant fair winds to me sail.And when I’ve gained what I can learn, Roman Grant a hasty return”

Say this before Astral projection! I personally enjoy this one it really helps when I am trying to have an out of body experience. Most of the people would agree with me to use a meditation before some invocations to the
Gods and Goddesses. I would personally recommend it very much, because meditation allows you to float in the magical world, where you can make spells, pray, as well as meeting new friends from the other world. When preparing yourself for the magical working, let the feeling of love and peace flood your mind and your heart. That way you will never, ever hurt anyone
within the magical workings. (This is my personal advice. You do not have to take it but karma and the rule of three are real and you do tend to get back what you send out.)
When? waxing moon for spells of invitation or increase -Examples: spells to find love or get a job waning moon for spells of banishing or decrease -Examples: spells to end loneliness or financial problems full moon for: -maximum power -coven work

What for? The spells are often made according to zodiac circle. Every sign has its traditional needs, like:
Aries battle, beginnings
Taurus money spells, sex magic
Gemini communication
Cancer psychic work, lunar magic
Leo leadership, solar power
Virgo purification
Libra balance, work in law or for justice
Scorpio power
Sagittarius honesty, expansion
Capricorn overcoming obstacles
Aquarius healing
Pisces psychic work, endings

But, often spells are not made for traditional purposes, but for custom or adapted by you to suit a purpose or intent you fashion or look them up for in your personal Book of Shadows.
Who? This is very large question. It depends of what You believe in (I believe in Goddess,but for spells I use Gods also). You can use Gods, Goddess, Spirits, Heroes, etc. Try a good Wicca or Witchcraft Web page for a list of Gods and Goddesses and Invocations and Chants for Invoking them.
Isis: Protection, magic
Thoth: Protector of scribes and magic
Aphrodite: Love and passion
Invocation
Invocation can be as simple as they can get, like this:
O,____________
O, Isis
Just a little more complex:
Mighty ________, invoked by me
Mighty Thoth, invoked by Me
or very complex:
Seven stars of brightest skies invoke You, _______ to seek and find to love
in might, to give, to take and nothing to break.
Seven stars of brightest skies invoke You, Ra to seek and find to love in
might, to give, to take and nothing to break.
Make Your own and make it right, with the power of the Light.
Or if you can take the Karma try the darker or Black magic spells.
Find your own way to the Goddess’s or God’s word. You can listen and hear everything that happens within your world and make your own choice.
We are all born with the Divine gift of Freewill.

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Samhain Oils – Protection Oil

PROTECTION OIL

Protection Oils are used to anoint any manner of objects in order to
enhance the purity of spiritual vibrations. This 1 is best made on The Dark of the Moon.

* 1 dram-sized bottle
* 1/2 dram Sweet Almond Oil
* 3 drops Amber Oil
* 1 drop Jasmine Oil
* 7 drops Dark Musk Oil (Plain Musk may be substituted)
* 5 drops Rue Oil
* 3 small pieces Dragon’s Blood Resin
* 1 pinch coarse Sea Salt

Add the ingredients and shake, to mix well, after each addition.

Samhain Spell – Protection Candle Spell

Encircle a red candle with any protection herb and light the wick. Sit and gaze at the fiery power of the light that shall protect you from harm. When you are ready, you may say this, or another verse:

For protection, I now pray,
Let all evil turn away.
Protect me night,
Protect me day,
And keep misfortune well at bay.

Samhain God – Odin

Odin is a major god in Norse mythology and the ruler of Asgard. Homologous with the Anglo-Saxon “Wōden” and the Old High German “Wotan”, the name is descended from Proto-Germanic “Wodanaz” or “Wōđanaz”. “Odin” is generally accepted as the modern English form of the name, although, in some cases, older forms may be used or preferred. In the compound Wednesday, the first member is cognate to the genitive Odin’s. His name is related to ōðr, meaning “fury, excitation,” besides “mind,” or “poetry.” His role, like that of many of the Norse gods, is complex. Odin is a principal member of the Æsir (the major group of the Norse pantheon) and is associated with war, battle, victory and death, but also wisdom, magic, poetry, prophecy, and the hunt. Odin has many sons, the most famous of whom is Thor.

Odin had three residences in Asgard. First was Gladsheim, a vast hall where he presided over the twelve Diar or Judges, whom he had appointed to regulate the affairs of Asgard. Second, Valaskjálf, built of solid silver, in which there was an elevated place, Hlidskjalf, from his throne on which he could perceive all that passed throughout the whole earth. Third was Valhalla (the hall of the fallen), where Odin received the souls of the warriors killed in battle, called the Einherjar. The souls of women warriors, and those strong and beautiful women whom Odin favored, became Valkyries, who gather the souls of warriors fallen in battle (the Einherjar), as these would be needed to fight for him in the battle of Ragnarök. They took the souls of the warriors to Valhalla. Valhalla has five hundred and forty gates, and a vast hall of gold, hung around with golden shields, and spears and coats of mail.

Odin has a number of magical artifacts associated with him: the spear Gungnir, which never misses its target; a magical gold ring (Draupnir), from which every ninth night eight new rings appear; and two ravens Huginn and Muninn (Thought and Memory), who fly around Earth daily and report the happenings of the world to Odin in Valhalla at night. He also owned Sleipnir, an octopedal horse, who was given to Odin by Loki, and the severed head of Mímir, which foretold the future. He also commands a pair of wolves named Geri and Freki, to whom he gives his food in Valhalla since he consumes nothing but mead or wine. From his throne, Hlidskjalf (located in Valaskjalf), Odin could see everything that occurred in the universe. The Valknut (slain warrior’s knot) is a symbol associated with Odin. It consists of three interlaced triangles.

Odin is an ambivalent deity. Old Norse (Viking Age) connotations of Odin lie with “poetry, inspiration” as well as with “fury, madness and the wanderer.” Odin sacrificed his eye (which eye he sacrificed is unclear) at Mímir’s spring in order to gain the Wisdom of Ages. Odin gives to worthy poets the mead of inspiration, made by the dwarfs, from the vessel Óð-rœrir.

Odin is associated with the concept of the Wild Hunt, a noisy, bellowing movement across the sky, leading a host of slain warriors.

Consistent with this, Snorri Sturluson’s Prose Edda depicts Odin as welcoming the great, dead warriors who have died in battle into his hall, Valhalla, which, when literally interpreted, signifies the hall of the slain. The fallen, the einherjar, are assembled and entertained by Odin in order that they in return might fight for, and support, the gods in the final battle of the end of Earth, Ragnarök. Snorri also wrote that Freyja receives half of the fallen in her hall Folkvang.

He is also a god of war, appearing throughout Norse myth as the bringer of victory. In the Norse sagas, Odin sometimes acts as the instigator of wars, and is said to have been able to start wars by simply throwing down his spear Gungnir, and/or sending his valkyries, to influence the battle toward the end that he desires. The Valkyries are Odin’s beautiful battle maidens that went out to the fields of war to select and collect the worthy men who died in battle to come and sit at Odin’s table in Valhalla, feasting and battling until they had to fight in the final battle, Ragnarök. Odin would also appear on the battle-field, sitting upon his eight-legged horse Sleipnir, with his two ravens, one on each shoulder, Hugin (Thought) and Munin (Memory), and two wolves (Geri and Freki) on each side of him.

Odin is also associated with trickery, cunning, and deception. Most sagas have tales of Odin using his cunning to overcome adversaries and achieve his goals, such as swindling the blood of Kvasir from the dwarves.

On September 2, 2009 an amateur archaeologist found a small silver figurine at Lejre in Denmark. It has been dated to around AD 900. The figurine is only 2 centimeters tall and shows a person sitting on a throne adorned with two beast heads and flanked by two birds on the arm-rests. The excavator interpreted the piece as a representation of Odin, Hugin and Munin. Scholars specialising in Viking Period dress and gender representations, however, pointed out that the person is dressed entirely in female attire, making it more probably a goddess such as Freya or Frigga.

Samhain God – The Horned God

The Horned God is one of the two primary deities found in pagan religions. He is often given various names and epithets, and represents the male part of the religion’s duotheistic theological system, the other part being the female Triple Goddess. In common Wiccan belief, he is associated with nature, wilderness, sexuality, hunting and the life cycle. Whilst depictions of the deity vary, he is always shown with either horns or antlers upon his head, often depicted as being theriocephalic, in this way emphasizing “the union of the divine and the animal”, the latter of which includes humanity.

The term Horned God itself predates Wicca, and is an early 20th century syncretic term for a horned or antlered anthropomorphic god with pseudohistorical origins who, according to Margaret Murray’s 1921 The Witch-Cult in Western Europe, was the deity worshipped by a pan-European witchcraft-based cult, and was demonized into the form of the Devil by the Mediaeval Church.

The Horned God has been explored within several psychological theories, and it has also become a recurrent theme in fantasy literature since the 20th Century

In traditional and mainstream Wicca, the Horned God is viewed as the masculine side of divinity, being both equal and opposite to the Goddess. The Wiccan god himself can be represented in many forms, including as the Sun God, the Sacrificed God and the Vegetation God, although the Horned God is the most popular representation, having been worshipped by early Wiccan groups such as the New Forest coven during the 1930s. The pioneers of the various different Wiccan or Witchcraft traditions, such as Gerald Gardner, Doreen Valiente and Robert Cochrane, all claimed that their religion was a continuation of the pagan religion of the Witch-Cult following historians who had purported the Witch-Cult’s existence, such as Jules Michelet and Margaret Murray.

For Wiccans, the Horned God is “the personification of the life force energy in animals and the wild” and is associated with the wilderness, virility and the hunt. Doreen Valiente writes that the Horned God also carries the souls of the dead to the underworld.

Wiccans generally, as well as some other neopagans, tend to conceive of the universe as polarized into gender opposites of male and female energies. In traditional Wicca, the Horned God and the Goddess are seen as equal and opposite in gender polarity. However, in some of the newer traditions of Wicca, and especially those influenced by feminist ideology, there is more emphasis on the Goddess, and consequently the symbolism of the Horned God is less developed than that of the Goddess. In Wicca the cycle of the seasons is celebrated during eight sabbats called The Wheel of the Year. The seasonal cycle is imagined to follow the relationship between the Horned God and the Goddess. The Horned God is born in winter, impregnates the Goddess and then dies during the autumn and winter months and is then reborn by the Goddess at Yule. The different relationships throughout the year are sometimes distinguished by splitting the god into aspects, the Oak King and the Holly King. The relationships between the Goddess and the Horned God are mirrored by Wiccans in seasonal rituals. There is some variation between Wiccan groups as to which sabbat corresponds to which part of the cycle. Some Wiccans regard the Horned God as dying at Lammas, August 1; also known as Lughnasadh, which is the first harvest sabbat. Others may see him dying at Mabon, the autumn equinox, or the second harvest festival. Still other Wiccans conceive of the Horned God dying on October 31, which Wiccans call Samhain, the ritual of which is focused on death. He is then reborn on Winter Solstice, December 21.

Other important dates for the Horned God include Imbolc when, according to Valiente, he leads a wild hunt. In Gardnerian Wicca, the Dryghten prayer is recited at the end of every ritual meeting contains the lines referring to the Horned God:

In the name of the Lady of the Moon, and the Horned Lord of Death and Resurrection

According to Sabina Magliocco, Gerald Gardner says (in 1959’s The Meaning of Witchcraft) that The Horned God is an Under-god, a mediator between an unknowable supreme deity and the people. (In Wiccan liturgy in the Book of Shadows, this conception of an unknowable supreme deity is referred to as “Dryghtyn.” It is not a personal god, but rather an impersonal divinity similar to the Tao of Taoism.)

Whilst the Horned God is the most common depiction of masculine divinity in Wicca, he is not the only representation. Other examples include the Green Man and the Sun God. In traditional Wicca, however, these other representations of the Wiccan god are subsumed or amalgamated into the Horned God, as aspects or expressions of him. Sometimes this is shown by adding horns or antlers to the iconography. The Green Man, for example, may be shown with branches resembling antlers; and the Sun God may be depicted with a crown or halo of solar rays, that may resemble horns. These other conceptions of the Wiccan god should not be regarded as displacing the Horned God, but rather as elaborating on various facets of his nature. Doreen Valiente has called the Horned God “the eldest of gods” in both The Witches Creed and also in her Invocation To The Horned God.

Wiccans believe that The Horned God, as Lord of Death, is their “comforter and consoler” after death and before reincarnation; and that he rules the Underworld or Summerland where the souls of the dead reside as they await rebirth. Some, such as Joanne Pearson, believes that this is based on the Mesopotamian myth of Innana’s decent into hell, though this has not been confirmed.

Samhain Goddess – Ishtar

Ishtar’s Descent into the underworld

One of the most famous myths about Ishtar describes her descent to the underworld. In this myth, Ishtar approaches the gates of the underworld and demands that the gatekeeper open them:

If thou openest not the gate to let me enter,
I will break the door, I will wrench the lock,
I will smash the door-posts, I will force the doors.
I will bring up the dead to eat the living.
And the dead will outnumber the living.

The gatekeeper hurried to tell Ereshkigal, the Queen of the Underworld. Ereshkigal told the gatekeeper to let Ishtar enter, but “according to the ancient decree”.

The gatekeeper lets Ishtar into the underworld, opening one gate at a time. At each gate, Ishtar has to shed one article of clothing. When she finally passes the seventh gate, she is naked. In rage, Ishtar throws herself at Ereshkigal, but Ereshkigal orders her servant Namtar to imprison Ishtar and unleash sixty diseases against her.

After Ishtar descends to the underworld, all sexual activity ceases on earth. The god Papsukal reports the situation to Ea, the king of the gods. Ea creates an intersex creature called Asu-shu-namir and sends him-her to Ereshkigal, telling him-her to invoke “the name of the great gods” against her and to ask for the bag containing the waters of life. Ereshkigal is enraged when she hears Asu-shu-namir’s demand, but she has to give him-her the water of life. Asu-shu-namir sprinkles Ishtar with this water, reviving her. Then Ishtar passes back through the seven gates, getting one article of clothing back at each gate, and is fully clothed as she exits the last gate.

Here there is a break in the text of the myth. The text resumes with the following lines:

If she (Ishtar) will not grant thee her release,
To Tammuz, the lover of her youth,
Pour out pure waters, pour out fine oil;
With a festival garment deck him that he may play on the flute of lapis lazuli,
That the votaries may cheer his liver. [his spirit]
Belili [sister of Tammuz] had gathered the treasure,
With precious stones filled her bosom.
When Belili heard the lament of her brother, she dropped her treasure,
She scattered the precious stones before her,
“Oh, my only brother, do not let me perish!
On the day when Tammuz plays for me on the flute of lapis lazuli, playing it for me with the porphyry ring.
Together with him, play ye for me, ye weepers and lamenting women!
That the dead may rise up and inhale the incense.”

Formerly, scholars believed that the myth of Ishtar’s descent took place after the death of Ishtar’s lover, Tammuz: they thought Ishtar had gone to the underworld to rescue Tammuz. However, the discovery of a corresponding myth about Inanna, the Sumerian counterpart of Ishtar, has thrown some light on the myth of Ishtar’s descent, including its somewhat enigmatic ending lines. According to the Inanna myth, Inanna can only return from the underworld if she sends someone back in her place. Demons go with her to make sure she sends someone back. However, each time Inanna runs into someone, she finds him to be a friend and lets him go free. When she finally reaches her home, she finds her husband Dumuzi (Babylonian Tammuz) seated on his throne, not mourning her at all. In anger, Inanna has the demons take Dumuzi back to the underworld as her replacement. Dumuzi’s sister Geshtinanna is grief-stricken and volunteers to spend half the year in the underworld, during which time Dumuzi can go free. The Ishtar myth presumably has a comparable ending, Belili being the Babylonian equivalent of Geshtinanna.