Breaking a Curse
To do this spell you will need:
1 brown bag
1 black string. You must knot it nine times
1 small square of black cloth about the size of your hand.
1 tablespoon of curry
1 tablespoon of dill
1 tablespoon powdered ginger
1 black candle
A piece of parchment paper and a black ink pen
Once you have collected these things write the full name of the person who you think has cursed you on the parchment paper. Place the paper in the center of the bag. Add the herbs one after another until you have covered the slip of paper.
Now light the candle and drip 10 drops of wax over the paper and herbs.
Concentrate on the person who has cursed you and whisper their name aloud three times as you tie the bag shut with the knotted string.
Now take the bag and bury it on the property of the person who cursed you. Leave the bag buried there until the moon waxes again.
When you dig up the bag burn it completely up.
—Douglas Hensley, A Book Of Magic Spells And Hexes
Intent Is Everything
Intent is important but is an often misused word. Intent and intentions are not the same thing. The road to hell is paved with good intentions after all. Intentions are about what you mean to do; intent is more focused. Intent is what you have when you’ve followed “to know” to its logical conclusion. When all your research is complete and your Will, your Divine True Will is completely clear.
A clear intent is important in any working. If there are muddy areas, parts that are not well thought out and planned for or darker motivations that perhaps you haven’t been entirely honest with yourself about, your working will become a mess of confusion. Personally, it means nothing to me if you have those darker motivations, a balanced person will acknowledge and work with them after all. Just know that if you’re ashamed of them or try to repress them, they’ll have power over you. Your spell workings are yours and yours alone, you do not need anyone else’s approval or good opinion (unless you are initiated into a Traditional Wiccan coven which will make a difference, although, you should be talking to your High Priestess and High Priest before you cast any spells). Be completely and brutally honest with yourself before you begin anything.
Someone once said to me “If your intent is pure then that’s the best you can do”. It struck me then as incredibly naive and terribly fluffy. What we were talking about was dealing with spirits of another culture and the strongest person present was adamant that they had to conform to her personal rules of conduct. Pure intent or not, this was going to end badly without some serious understanding of what those spirits considered to be good and bad manners, forms of address and making an effort to know how they operated in the world. But unfortunately, this type of thinking still seems to prevail. Many of the lighter Wiccan 101 books suggest and some even state this silly idea. If your intent is pure that’s fine, but it is not justification for plain arrogance or laziness. It is not the best you can do, it is a beginning. Do your homework. Do some research. Find out what is required and what you need to know before you begin.
Debbie Dawson, The Common Sense Spell Book
Be Careful What You Wish For Because You Just Might Get It.
When you decide you want to cast a spell you need to know what your purpose is. “Oh,” I hear you say. “That’s easy, I want more money, or a job, or the perfect lover.”
Easy is it? Really? So how much money are you wanting? Where do you want it to come from? Are you prepared to pay it back later on? Do you need it or just want it? Have you tried all the mundane channels first?
What seems straight-forward and simple on the surface is usually very different in reality. A successful spell needs to be specific. All points covered. All true motivations for the spell uncovered. And there’s the rub. How often do you know what your true, deep down motivations really are?
To Know of the Four Pillars of Magic is extremely important at this stage of your spell planning. There are many questions that you need to be sure you can answer truthfully.
What is my desired outcome? Exactly what is it that you are casting this spell for? Be specific, you need to be able to clearly visualise the end result. Half-baked, spur of the moment spells have a tendency to turn out differently from what you hoped or expected. Be realistic too, don’t go aiming for something that is ridiculously impossible. You will never sprout physical wings and fly to the moon, but you can travel there in pathworkings.
How will my desired outcome happen? Again, be specific. If you’re wanting money, will that come from a pay rise? Will it come from a gambling win? Will it come from a favourite wealthy old aunt who unexpectedly dies for no apparent reason? All of these things need to be considered, planned for and taken into account. Just like electricity or water, the magic takes the path of least resistance, so the path must be clear and ready for it. A disclaimer tacked on the end of it isn’t going to make up for a lack of research and forethought. How much do you want? Do you have any unpaid bills that you’ve forgotten about that may turn up just after you get your money?
How will I know if my spell is successful? Some results are clear and obvious, but others are not. When you are considering how you want your outcome to occur, it pays to also set a clear indication of success or failure. With a money spell, receiving money from a pay rise or gambling win is a clear result, but what about something like protection or cleansing? How will you know?
What are my true motivations for this? Deep down, where we tend to hide stuff even from ourselves, are you sure of the real reasons behind wanting or feeling you need this outcome? Are you sure that there isn’t some selfish, childish, whiny little voice saying “I want” or perhaps you’re wanting revenge for a slight against you? I’m not saying this needs to stop you from doing the spell but you need to know your true motivations before starting.
If this goes ahead, what are the long-term implications or consequences? The smallest stone thrown into a pond creates ripples that extend outwards from the initial point of impact. You need to consider, very carefully, how achieving your outcome will affect your life and the lives of those around you.
I cast a spell in a moment of anger. I wanted my (then) husband to understand the value of money. He was the stay-at-home parent who seemed to go through all the money I earned faster than I earned it. What I hadn’t considered was that the only way for him to learn the value of money was to have to be responsible for it all himself. It shouldn’t have come as a surprise to me when I left him 3 weeks later, but it was. He had to learn it after that— he didn’t have me to pay for everything. It was a foolish spell, cast without thought for the implications. I’m not blaming my marriage breakup on it, that had been coming for a while, but I believe that it gave me the final push to go.
Think of the butterfly effect— the theory that a butterfly flapping its wings can create a tropical storm half a world away. Will your spell have that same effect? It sounds like a bit of an exaggeration, but you never know how big the snowball will get when you start it down the hill.
The intention here amongst my mixed metaphors isn’t to frighten you away from casting spells. My intention is for you to be sure that this spell is what you want and that you’re prepared for any consequences before you begin. Too many times I’ve heard stories from those who’ve made a huge magical mistake. There was the lady who performed a love spell. She’d fallen madly in love with a chap who didn’t know she existed. She did a love spell to make him love her and the immediate result was that they were married. Unfortunately, it took 13 years of physical, mental and verbal abuse before she was finally able to tear herself away from him. This kind of thing is one of the many reasons people will tell you to be careful of love spells. Many spells from books or the internet will have some kind of disclaimer on the end. Something like “should my spell cause harm to any, let it dissipate without effect”. Or worse still, “in no way will this spell reverse, or place upon me any curse!”
I find these disclaimers tacked on like an afterthought to be a waste of time. They set you up for failure. If you have done your homework and been specific in all the aforementioned areas there is no need for them. They create the doubt or disbelief that will cause failure.
If your spell is able to reverse or curse you, then again, you haven’t done the work. It’s your own fault and the price you pay for a half-baked planning session. Saying these words will not have any effect on the ‘Powers that Be’ who decide such things (be it natural laws of cause and effect or a Karmic Court).
Debbie Dawson, The Common Sense Spell Book
Incense & Oils Substitutions Chart
This chart is not to be used as a magikal substitutions chart, its main focus is to replace a specific scent with something with a similar smell.
Anise Seed…………….Licorice, Fennel
Citronella……………..Lemon, Lemongrass, Lemon Thyme, Lemon Balm, Elemi,Palmarosa
Cypress………………..Pine, Spruce, Fir, Rosemary
Easter Lily……………Ylang Ylang
Elemi…………………..Lemon, Lemongrass, Lemon Thyme, Lemon Balm, Citronella, Palmarosa
Fennel………………….Licorice, Anise Seed
Fir……………………….Pine, Spruce, Cypress, Rosemary
Lemon Thyme………Lemongrass, Citronella, Lemon Balm, Lemon, Elemi, Palmarosa
Lemon Balm…………Lemon, Lemongrass, Lemon Balm, Lemon, Elemi, Palmarosa
Lemon…………………Lemongrass, Citronella, Lemon Thyme, Lemon Balm, Elemi, Palmarosa
Lemongrass………….Lemon, Citronella, Lemon Thyme, Lemon Balm, Elemi, Palmarosa
Licorice………………..Anise Seed, Fennel
Neroli…………………..Petitgrain, Orange, Tangerine
Orange………………….Petitgrain, Neroli, Tangerine
Palmarosa…………….Lemon, Lemongrass, Lemon Thyme, Lemon Balm, Citronella, Elemi
Pine……………………..Cypress, Fir, Spruce, Rosemary
Rosemary……………..Pine, Cypress, Fir, Spruce
Spruce………………….Pine, Fir, Cypress, Rosemary
Tangerine……………..Orange, Petitgrain, Neroli
Incense of the Day
PEACE AND TRANQUILITY INCENSE
½ part Oregano
¼ part Frankincense
½ part Cinnamon
½ part Sage
½ part Bay
1 part Sandalwood
Nice relaxing mix.
Gemstone of the Day
Website: The Whispering Woods
Herb of the Day
Deity of the Day
In ancient Roman religion, Feronia was a goddess associated with wildlife, fertility, health and abundance. She was especially honored among plebeians and freedmen. Her festival, the Feroniae, was November 13, Ides of November, during the Ludi Plebeii (“Plebeian Games”), in conjunction with Fortuna Primigenia; both were goddesses ofPraeneste.
Origins and functions
Varro places Feronia in his list of Sabine gods who had altars in Rome. Inscriptions to Feronia are found mostly in central Italy. She was among the deities that Sabinemoneyers placed on their coins to honor their heritage. She may have been introduced into Roman religious practice when Manius Curius Dentatus conquered Sabinum in the early 3rd century BC.
Many versions of Feronia’s cult have been supposed, and it is not quite clear that she was only one goddess or had only one function in ancient times. Some Latins believed Feronia to be a harvest goddess, and honoured her with the harvest firstfruits in order to secure a good harvest the following year.
Feronia also served as a goddess of travellers, fire, and waters.
In Vergil’s Aeneid, troops from Feronia’s grove fight on the side of Turnus against Aeneas. The Arcadian king Evander recalls how in his youth he killed a son of Feronia, Erulus, who like Geryon had a triple body and a triple soul; Evander thus had to kill him thrice. Erulus, whom Vergil identifies as king at Praeneste, is otherwise unknown in literature.
Georges Dumézil considers Feronia to be a goddess of wilderness, of untamed nature and her vital forces, but honoured because she offers man the opportunity to put those forces to good use in acquiring nurture, health and fertility. She fecundates and heals, therefore despite her being worshipped only in the wild she receive the firstfruits of the harvest, because she permits men to domesticate the wild forces of vegetation, favouring the transformation of that which is uncouth into that which is cultivated.
Thence her shrines were all located in the wild, far from human settlements. Two stories about her sanctuary of Terracina highlight the character of Feronia as goddess of the wilderness. Servius writes that when a fire destroyed her wood and the locals were about moving the statues to another location, the burnt wood turned green all of a sudden. Pliny states that all attempts at building towers in times of war between Terracina and the sanctuary of Feronia have been abandoned because all are without exception destroyed by lightningbolts. The goddess thus refused any continuity and linkage with the nearby town.
Her lucus at Capena was a place where everybody was allowed to come for worship and trade, attracting people from different nations, Sabines, Latins, Etruscans and other even from farther away, providing everybody with a neutral territory in which peace must not be perturbed.
Dumézil compares her to Vedic god Rudra: he is similar to Feronia in that he represents that which has not yet been transformed by civilization, he is the god of the rude, of the jungle, at one time dangerous and uniquely useful, healer thanks to the herbs of his reign, protector of the freed slaves and of the outcast.
Feronia though has only the positive or useful function of putting the forces of wild nature at the service of man. Her name reveals she is one of the Roman and Italic goddesses whose name is formed by a derivate terminating with the suffix -ona, -onia of a noun denoting a difficult or dangerous state or condition: the deity is a sovereign of that danger only to help man to best avoid damage or get the greatest advantage, such as Angerona for the angusti dies near the winter solstice. Her name is to be derived from a Sabine adjective corresponding to Latin fĕrus but with a long vowel, such as the cognate words in every Indoeuropean language (e.g. Greek θήρ, θήριον). Fĕrus means “not cultivated, untamed” (Thesaurus Linguae Latinae), “of the field, wood, untamed, not mitigated by any cultivation (Forcellini Totius Latinatis Lexicon) which fits the environment of the sanctuaries of Feronia and is very close to rudis, rude, root of the name of Vedic god Rudrá as well.
Festus’s entry on the picus Feronius of Trebula Mutuesca testifies the goddess had also prophetic qualities among the Sabines, as did the picus martius of Tiora Matiena ascribed to the Aborigines.
Feronia had a temple at the base of Mt. Soracte which was near Capena. The Lucus Feroniae, or “grove of Feronia” (Fiano Romano) was the site of an annual festival in her honour, which was in the nature of a trade fair. The place, in the territory of Capena in southwestern Etruria, was plundered of its gold and silver by Hannibal’s retreating troops in 211 BCE, when he turned aside from the Via Salaria to visit the sanctuary; later it became an Augustan colonia. Its status as a colony is recorded in a single inscription, copied in a manuscript of the rule of the Farfa Abbey as colonia Iulia Felix Lucoferonensis.
Another important site was near Anxur (Terracina, southern Latium), in a wood three Roman miles from the town, where Servius recorded a joint cult of “the boy Jupiter” (puer Iuppiter) under the name of Anxyrus and “Juno the Virgin” (Iuno virgo), whom he identifies as Feronia. According to another tradition, slaves who had just been freed might go to the shrine at Terracina and receive upon their shaved heads the pileus, a hat that symbolized their liberty.
Her temple in the Campus Martius, in what is now Largo di Torre Argentina, was probably located in a grove as well according to an inscription found on the site. It was established before 217 BCE. It may have been dedicated by Curtius Dentatus following his victory over the Sabines. His building program also included the Anio Vetus, a major new aqueduct, and a number of fountains near the temple. Feronia’s cults at Aquileia and Terracina were near springs that were used in her rites. The Augustan poet Horace speaks of the water (lympha) of Feronia, in which “we bathe our face and hands.”
The Feralia on February 21 is a festival of Jupiter Feretrius, not Feronia.
Freedmen and Libertas
Varro identified Feronia with Libertas, the goddess who personified Liberty. According to Servius, Feronia was a tutelary goddess of freedmen (dea libertorum).A stone at the Terracina shrine was inscribed “let deserving slaves sit down so that they may stand up free.” Livy notes that in 217 BC freedwomen collected money as a gift for Feronia. Some sources state that slaves were set free at her temple near Terracina.