A Spell to Attract Money

You will need:
light green candle
yellow rose
grapes

The scent of poppy, honeysuckle, or almond (to rub into the candle)

Cast your circle and meditate on why you need to attract money to yourself. Light the candle. Raise energy, then say aloud: “I draw in the flow of prosperity to connect with me on this evening. I call in Fire, Earth, Air, and Water to manifest abundance around me. I affirm I am open to all forms of prosperity, and that it comes to me easily and readily. I ask that I be guided to use this gift within the greater good. So be it, and so it is.” Blow out the candle and eat at least one grape.

A Quick Money Spell

This spell requires good visualization. Take a green candle and anoint it with cinnamon oil. Take the bill or write on a piece of paper the amount of a bill you owe and who it is to. You will need a candle that can burn for 7 days. Place the paper under the candle. Hold your hands over the candle and say…

“This candle burns to light the way for the money I need to pay this bill in a way that harms no one.”

Light the candle and burn patchouli incense. Meditate for about 5 minutes as the candle burns. Visualize yourself writing the check or purchasing the money order for this bill and putting it in the mail. Burn the candle every day around the same time for 7 days and 15 minutes at a time. Also, burn patchouli incense every day too with the candle. On the last day, burn the paper with the flame from the candle and let the candle burn completely out.

The Money Bath

Put the 1 tablespoon of cinnamon and 4 tablespoons of parsley in the filter cup of the coffee maker. Add five cups of water and let brew. Draw a warm bath and add one cup of the tea. As you pour it into the bath, chant:

Money come from far and near.
Money come to me! Appear!

Completely immerse yourself in the water five times, then soak in the bath water for eight minutes. Concentrate on the improvement of your finances. Let your body dry naturally.

Take this bath on five consecutive days for best results. Use one cup of tea for each bath. Store the tea in a jar with a screw-on lid, and keep it in the refrigerator between baths.

Rumanian Money Spell

Place a small bowl or cup in a place you will see it every day. Hold three coins of any denomination in your dominant hand and say:

Trinka five, trinka five
Ancient spirits come alive
Money grow and money thrive.
Spirits of the trinka five.

Toss the coins in the container. Repeat the spell daily, tossing three coins in the dish each day for nine consecutive days. Then continue doing the spell once a week until you have the money you need.

Thoughts of the Day for Sept. 27th – Thinks that make you go Huh?

  • Incontinence Hotline…Can you hold, please?
  • Oh, no! Not ANOTHER learning experience!
  • The only cure for insomnia is to get more sleep.
  • Advice is free: The right answer will cost plenty.
  • Two can live as cheaply as one, for half as long.
  • My life has a superb cast, but I can’t figure out the plot.
Trish
 
 
 

Happy Saturday, my dear friends!

Good Saturday Morning or Afternoon depending on where you be! I got tired of the “Happy Saturday” graphics and looked through some of the inspirational ones. I posted this one to inspire you to get all those items on your “honey-dew” list done. Ain’t I thoughtful, lol!

I hope you have a beautiful weekend and even better tomorrow. 

Love to you,

Lady Abyss

I forgot to mention, I am taking the day off from posting. I am going to revamping the WOTC a little bit. See you tomorrow, my dearies!

Invoking and Banishing Earth Pentacles

Invoking and Banishing Earth Pentacles

 

In ceremonial magick and some Wiccan groups you will find what are called the invoking pentacles of the Elements. There are five of them—Earth, Air, Fire, Water and Spirit. To invoke the energy of the earth at the north quarter, you would draw the star starting at the top and following through. To release that energy, you would start at the bottom left-hand corner and draw the sigil. Usually the symbols are drawn in the air with one’s finger, wand, rod or athame. The invoking earth pentacle brings earth energy into the circle, and the banishing earth pentacle sends the energy back from whence it came. You might want to trace your finger over the diagrams to get the magickal hand of the energy of this symbol. If you are trying to bring prosperity into your life, then you might at some point in your ritual or spell draw an invoking earth pentagram on your supplies. You can even use a pen or pencil and draw it right on a dollar bill, asking for the blessings of abundance. This system of invoking and vanishing the elements using pentagrams is attributed to Samuel L. Mathers, who improved on the original material of the ceremonial magician Eliphas Zahed Levi.

A Pagan Hunts the Fruits of Autumn

A Pagan Hunts the Fruits of Autumn

article

by Catherine Harper

Sometime in September I wake up and the sky is gray, the day is cool, the bright golden harvest has begun its descent into the quieter late autumn, and even as much as I love the sun, I am relieved. It’s as if the shorter days give me license to stay content inside, writing and cooking, or to cover up outside after I have become a little weary of sun and skin. By the time the weather turns, I am always ready to turn a bit inward. It has been a sunny summer and a good, warm harvest, and now it is time for things to be a bit more muted and for rest.

By Mabon, I should have a cord or two of apple wood stacked for the oven. The bright fruits of summer are finishing in the garden, the winter squash thinking about hardening their shells, the beans and tomatoes coming in. The sunny days are some of the best for hiking and bicycling, cooler weather bringing us out of summer’s languor. But the Indian summer, if we are so lucky as to be granted one, is transitory, a red and gold finale to the light half of the year, and the gray days and rains are waiting.

What is startling about our winters is not so much the amount of rain (well, maybe some years), for all the press that it gets, but the contrast between our mild climate and the dark that descends on us. For all that we see little snow or freezing, the Puget Sound is decidedly north, and through the equinox the length of the days shifts rapidly, swinging toward the winter days, which are barely more than half the length of their long summer counterparts. Add the frequently overcast sky, which lets so little light through, and non-natives who have spent the summer munching cherries and blackberries through our 10 o’clock twilight often find themselves fleeing south.

But the dark time of the year is not without its pleasure, a period of rest and contemplation after the frenetic summer. It is a wonderful time for the pleasures of the table, with maybe even a fire on the heart, or a soup simmering on the back of the stove. People begin to move indoors again; life becomes private. And in the fall many of us go into the woods, alone or in quiet twos and threes, and spend time among the shadowed places, relishing the cool, the dark, the rain, and looking for mushrooms.

Mushrooms have a mixed reputation in this country, especially those vast arrays of species that aren’t the familiar grocery store buttons. Esteemed by foodies, feared or scorned by much of the populace, valued by some for their hallucinogenic properties, most people seem to approach mushrooms with opinions already formed. It should not be a surprise, since so much of our culture we have inherited, with our language, from the English, who are, compared to many of their mushroom-loving European brethren, noted fungiphobes. (Which is not to say the English never partake, but merely they tended to regard the mushrooms with a skepticism quite different from the affection of the French and Eastern Europeans, or the wild adoration of many Russians, to name a few.)

The Pacific Northwest has been greatly blessed by the mushroom gods, and we are a veritable haven for fungi. The woods and wet falls and springs are ideal for mushrooms, and we have one of the larger and most reliable fruitings of anywhere in the country. Even in the city, on lawns, in parks and landscaped patches, we have an unusually rich and diverse community of fungi (though care should always be taken when hunting in landscaped areas so as to avoid contaminants).

It never fails to amaze me how many people simply do not notice this bounty that fruits in our area. Many times, when I first take people hunting they simply don’t see the mushrooms in the grass, on the ground or hiding in the shadows under a rhododendron. And then when they train their eyes to see, it is as if they have glimpsed faerie, and are amazed at this other world, always there, that has suddenly opened up before them. For the mushrooms are not always small or unobtrusive. I have found Agaricus augustuses fully 11 inches across at the cap, as big as dinner plates, or Amanita muscarias only slightly smaller and bright red with white spots hatching next to a college library.

In the woods, the Amanita muscarias, which fade as they age to a salmon pink while retaining their white spots, sometimes come up in rings fully twelve feet in diameter. These are, as it happens, one of the most interesting hallucinogenic mushrooms for shamanic use worldwide, though the amount and type of toxins varies by region, and I wouldn’t recommend playing with our local varieties. Amanitas in general are one of the more perilous families of mushrooms, containing some of the most poisonous specimens found in this region. There is recorded use of amanitas from North America to Siberia, as well as interesting speculation that they were the source of the vedic drug soma.

And, as an interesting footnote regarding hallucinogenic mushrooms, the Psilocybe stuntzii, one of the mushrooms most often hunted for its perception-altering properties, though not as potent as its cousin Psilocybe cyanescens, was originally identified on the University of Washington campus, and is named after the former professor of mycology there, Daniel Stuntz. While, at least as I understand it, these mushrooms were not originally native to this area, they have become quite common around universities, libraries, government buildings and other landscaped areas. And hunter beware: While some people would caution against any consumption — which is, of course, illegal — at least be aware that these sometimes intermingle with deadly Gallerinas, so if you’re not absolutely sure, don’t put it in your mouth. We tend to be rather attached to our livers and don’t function very well or long, without them.

So before I begin describing some of our easier and more rewarding mushrooms to hunt, a few words of caution. First off, while mushrooms are not really any more likely to be poisonous than plants, some are poisonous, mostly of a sort that will give you gastrointestinal distress, and a very few are quite poisonous and can kill you.

The problem with mushrooms is that most people learn at least a little bit of plant identification as children — enough, say, to recognize a holly’s berries and know they will be deleterious to one’s health, whereas blackberries can only enhance it. Many who can recognize red huckleberries, dandelions, wild onions, hazelnuts and other common wild edibles, know not to eat nightshade or water hemlock and have at least a rudimentary idea of what features might be significant in distinguishing one plants from another. Most of us, however, did not grow up with even this basic background in fungi, and so until we have had time to acquaint ourselves with the mycological world and train our eyes to their identifying features, our abilities to reliably tell one mushroom from another are often rather weak. It’s not that mushrooms are inherently more difficult to distinguish, but that as a culture we tend to be less learned in how to go about this. However, until we have had a chance to hone these skills, it is not a good idea to go sampling mushrooms that you believe resemble those found in guides, or even this article. The first rule or foraging is never to eat anything you haven’t positively identified.

This same precaution applies to people who have learned to hunt mushrooms in one area, and then moved to another. While your skills will do you in good stead, make sure you take a while to familiarize yourself with our native mushrooms, both nourishing and otherwise, before you add them to your diet. The most common cause of mushroom poisoning on the west coast is among immigrants who eat certain (sometimes deadly) Amanita species that are not native to their homelands, not being aware of the need to distinguish them from familiar edible species.

If you want to make a more serious study of mushrooms, there are a number of excellent guidebooks — paramount among which are David Arora’s pocket guide All the Rain Promises (perhaps the best introductory text on mushrooms) and the larger and more hard-core Mushrooms Demystified. Even better, the Puget Sound Mycological Society (www.psms.org) holds monthly meetings throughout the fall, winter and spring and is a good place to learn hands-on identification from experienced mushroomers, among other diversions.

I use the word “mushrooms” here to describe any fleshy fungus, edible, umbrella-shaped or otherwise. The popular term “toadstool” has no particular biological meaning, though it is sometimes used, primarily by those who are not fond of mushrooms, to refer to ones they regard with suspicion. All mushrooms are the fruiting bodies of organisms that live either in ground or in wood or another organic substrate (called “mycelia”) or in symbiosis with plant roots (called “mycorrhizia”). The most recognizable mushrooms have the umbrella shape we are accustomed to from the grocery store, consisting of a stem and a cap, the underside of the cap having either gills (as do the more common cultivated varieties) or pores (mushrooms with pores look as if the underside of the cap is made out of a porous, spongy material).

Here are a few of my favorite mushrooms, ones that fruit in profusion this area and that are, if not foolproof at least (to steal a phrase from David Arora) reasonably intelligence-proof. Again, I do not expect this listing to replace a guidebook or trained identification, but I hope it might be a good place to start informal investigations. (If in doubt, if you have found a field of beautiful mushrooms that you can not identify on your own and yet cannot in conscience ignore, drop me a note at tylik@eskimo.com, and I’ll try either to help you or refer you to someone both local and qualified.)

Fairy Ring Mushroom (Marasmius oriedes)

This is one of the most common ring-forming lawn mushrooms, and a great favorite among pagans for its folkloric associations. (Do not, however, assume that all ring-forming lawn mushrooms are edible — many circles of mycelia will fruit along the perimeter, forming rings. Nor does the fairy ring mushroom always form rings.) This mushroom is an opportunist, meaning that it will fruit spring and fall, often several times a season, as long as the conditions are right. (Mostly, it awaits sufficient moisture.) The mushroom world has given us a great variety of hard-to-differentiate “little brown mushrooms” (known as LBMs), many of which most mushroomers do not bother with, but this one is worth knowing, as it is not only common but tasty, with a light, delicate flavor that goes particularly well with lemon and the gentler alliums.

This cream- to buff-colored mushroom stands only two to three inches tall, with a cap usually about one inch across in diameter at maturity. Its gills are straight, evenly spaced, do not fork or split and have light-colored spores. The cap often has a hump in the middle, giving it a bit of the appearance of a hat at maturity. The stem is fibrous and not particularly appetizing. The entire mushroom dries very easily and reconstitutes quickly after being soaked in water. Collecting mushrooms from a circle will encourage the underground mycelia to produce more, just as collecting beans results in more beans, and so can be done without fear of damaging the organism.

Boletes and Cousins

Boletes are plump, fleshy mushrooms with spongy pores on the undersides of their caps rather than gills. This is the clan of the Porcini, one of the most highly prized of all edible mushrooms. The clan breaks down into three families, Boletus, the true boletes; Suillus, the slippery jack; and the Lecinums, a family that includes the birch boletes and other fine edibles.

The basic rule of thumb given for boletes is that they are safe to eat if their pores are yellow or white, and neither the pores nor the stem are red, or stain blue when bruised. However, while this rule of thumb will take you fairly far and is the reason boletes have a reputation for being a safe family, it is not entirely reliable. Better by far to get a proper identification book and key out each mushroom completely.

If the “bolete” you find has a notably slippery or, if drier, sticky surface, it is a slippery jack. (Also, slippery jacks tend to but don’t always have larger pores that are often radially arranged.) Slippery jacks are among our most common boletes, and if they are not among the most prized, the edibles among them can be fine despite their tendency towards sliminess.

If the “bolete” you find does not have a sticky or slippery cap, has closely packed pores and a smooth stem, you have found a true bolete. Not all true boletes are edible, but many of those that are are choice, so it may well be worth your while to properly identify it. However, be warned that we are not the only creatures who like to eat boletes, so keep a close eye our for insect infestations and slug damage. Boletes age quickly and aren’t worth collecting past their prime, though they dry very well if you find yourself in possession of a large quantity.

If your bolete is again without a slippery or sticky cap, but the stem has a dark webbing that looks rather like the cheek of a dark-haired, fair-skinned man who has not shaved for a day or two, it is a Leccinum. While this family is not generally as highly prized as some of the true boletes, some of them are quite tasty and very common in this area, especially growing in association with birch trees. These, too, dry very well, though they rather oddly turn black in the drying process.

Chicken of the Woods

This is a shelf mushroom, rather like the hard, white-bottomed artists’ conks one finds growing off the sides of trees. However, chicken of the woods is one of those mushrooms that is easy to recognize because it looks like nothing else on this earth. Softer than a woody conk, growing in ruffled shelves on the sides of trees and dead wood, chicken of the woods is an amazing day-glow orange on top, and a paler yellow underneath. When young and tender, it can be delectable, having a flavor and texture very similar to that of chicken, though it requires a long cooking. Older specimens tend to be tougher and sour, though this can, at least in part, be remedied through long cooking and careful seasonings. This mushroom is often available during the fall at the Pike Place Market.

As with most mushrooms, even once you have positively identified it you shouldn’t have a large serving if you haven’t eaten it before, because some people have unpleasant reactions even to mushrooms that are generally edible.

Chantrelles

For many, the chantrelle, golden and shaped like the mouth of a trumpet turned upward toward the sky, is the prince of the wild mushrooms. (However, there is another mushroom named “the prince” that is a large, almond-scented relative of the grocery store agaric and not in the least related to the chantrelle.) Chantrelles are forest mushrooms, growing from mycorhizia. They are most easily identified by their thick, veined gills, which stand out as rounded ridges rather than the knife-edges of true gills. In our area, both the white and gold chantrelles are fairly common, though only the gold is hunted in large numbers for the commercial trade. Personally, I like the white at least as well. There are also more fragile black and blue varieties.

Not all native chantrelles are edible, there being a common inedible variety that is feathered across the surface of the cap. If in doubt, e-mail me and I’ll help resolve the problem for only a tithe.

Shaggy Manes

Shaggy manes are another opportunist, and another mushroom commonly found in parks, on lawns and other haphazard locations. These look like tall, white eggs, standing on end, usually in grassy areas or on ground that has been disturbed in the last few years. On closer investigation, you will find these fragile, white mushrooms have hollow stems and a long gilled cap covered with delicate feathery white shags that almost completely hides the stem. As they age, the bottom edge of the cap begins to turn pink, and then dark, and finally dissolves to black liquid. This liquid is essentially the same as giving the shaggy mane’s buff-colored cousins, the inky caps, their name. It is dark brown, and thinned with water does indeed make a fine ink, well-suited to magickal use. In fact, collecting shaggy manes and inky caps for ink might be one of the safest ways to embark on mushroom hunting.

Oyster Mushrooms

These days, many people are familiar with this white to grayish-buff wood-growing mushroom, since it is widely cultivated and available (for a fancy price) from most grocery stores. There are actually a great many varieties of oyster mushrooms, and they are common growing on trees and dead wood throughout this region. These are tender, gilled mushrooms that grow in shelf-like lobes with either no discernible stem or a stem off to one side rather than centered, as is the case with most familiar mushrooms. They fruit spring and fall, as conditions permit. In fact, a distinction is made between “angel wings” and “oyster” mushrooms, the former whiter and more delicate than the latter. However, both cook up well.

Happy mushroom hunting!

Fertility Spell

This spell uses symbolism in the use of the fig and egg, but also ancient methods of acknowledgement in the offering to the Earth Mother for fertility. Crops were often offered to the goddess in the hope of a good harvest and in this spell that hope is for new life. The spell is best done at the time of the New Moon or in spring time when the Goddess of Fertility is commemorated

Items you will need

  • YOU WILL NEED
  • Frankincense and sandalwood incense
  • White candle
  • A fig (fresh if possible)
  • A fresh egg
  • A clear glass bowl
  • A marker pen
  • Your boline
  • A trowel
  • Light your incense and the candle.
  • Put the egg on the left and the fig on the right, -the bowl in the middle.
  • Draw a symbol of your child on the egg.
  • Very carefully break the egg into the bowl and -place the empty shell on the left side again.
  • Make a small cut in the fig with your boline -and carefully scrape the seeds into the bowl.
  • Place the remains of the fig into the egg shell -to represent the physical baby within the-womb and again replace it on the left side.
  • With your finger, stir the contents of the bowl

clockwise three times and say: As these two become one May the Goddess and the God Bless our union with child

  • Leave the bowl in the middle and allow the -candle to burn out.
  • Take the bowl and the eggshell with its-contents to a place where you can safely bury -them.
  • (Your own garden is good if you have one

otherwise a quiet secluded spot.)

  • Place the eggshell in the ground and pour -over it the contents of the bowl.
  • As you cover it with earth say:

I offer to Mother Earth A symbol of fertility In love and gratitude for her bounty

  • Now await developments without anxiety.

This spell is full of symbolism. The fig represents not

only fertility, but also is thought to feed the psyche that part of us that some call the soul. The egg is an

ancient symbol of fertility and indeed of the

beginning of life. Bringing the two together

acknowledges your sense of responsibility for the

continuation of life

Fertility

Gives couples who want babies but can’t have them or don’t want sexual intercourse, a baby.

Items you will need

  • Boyfriend or Girlfriend
  • Blanket (pink or blue light colored)
  • Paper
  • Pen (Permanent Black)
  • Silver Cup
  • Wooden Spoon
  • 3 Candles (Red, White, and Blue)
  • Concentration
  • Holy Water
  • Dried Rose Petals
  • Lighter
  • Bronze Pitcher

The Spell:

Get your girlfriend or boyfriend in one room with you. In complete silence take out either a pink blanket symbolizing a girl baby or a blue blanket symbolizing a boy baby. Take your permanent black pen and draw a pentagram. Put the pentagram in the middle of the blanket, then put the silver cup on top of it. Take the pen and let the girl write her name first on the paper with the pentagram on it. Then the boy must take the pen and write his name on the paper. Writing the name on the pentagram will have the spiritual power know the couple that wants the baby. Take out all three candles and put them in a line to the right side of the couple. Do not put the candles on the blanket unless you have a metal plate for the candles to be put on. Use the lighter to light the candles. Take the holy water and pour it in the silver glass without spilling a drop. Let the women take the rose petals and crunch it up until it is just crumbs of rose petals. After the petals are crunched put them in the silver cup. Then the boy must take the wooden spoon and mix the dried rose petals in the holy water until the rose petals are covered in water. The the boy with his own hands must take the holy water and lather it on his girlfriend’s stomach. The girl will then concentrate on the pentagram sign. As the boy rubs it on the girl’s stomach he too must think of the pentagram sign. After five minutes the girl will pull down her shirt covering her belly. The boy and girl must join hands, even though the boy’s hands are wet, and chant these words:

”Baby Baby come to me,
Baby Baby Mote it be.
God will give you life with me,
Baby Baby mote it be.
Life with you will be so good,
playing games and building wood.
You’ll be ours and you will see,
Baby Baby mote it be.”

After saying this once, the woman will become pregnant in a matter of 24 hours. This spell is for couples who cannot have babies or for couples who don’t want to go through sexual intercourse. This spell will make the female pregnant and she can still keep her virganity.

 

A Fertility Spell

To help with fertility problems or release alot of anxiety due to menstral problems

Items you will need

  • 1 Hens Egg
  • Paint or Permanent Pens (any colors)
  • Paper Knife
  • Almond or Olive Oil
  • Coconut Shell
  • Tiny Straw Basket
  • Moon water if needed

* When the crescent moon is in the sky, take a hen’s egg and paint or colour it with permanent marker pens and decorate it with Mother Goddess symbols, such as spirals, butterflies, bees and birds.

* Place it on the window ledge of your bedroom and leave it there until the night of the full moon.

* On this night, prick the egg gently with a silver pin or paper knife.

* The next day, early in the morning, sprinkle it with a few drops of almond or pure olive oil for added fertility.

* Place the egg in one half of a coconut shell (the coconut is the most potent fertility fruit) or a tiny straw basket, and set your little boat sailing on a river or the outgoing tide. If you cannot sail it, bury your egg and coconut shell beneath a willow or alder tree and water the soil with Moon water (water that has been collected when the full moon shines on it).

* Make love whenever you wish during the month, but if possible on the night of the full moon.

This spell will not overcome gynaecological problems, but can relieve anxiety and stress, which seem to block fertility.

Money Doubling-Spell

This spell is representational and helps double any denomination of paper money that you have. You are asking that the money be increased so you may also use a herb which has this effect. You are also appealing to the highest authority in asking the Angels to help you

Items you will need

  • YOU WILL NEED
  • Paper money (preferably new and as much as you
  • can spare)
  • White envelope
  • Cinnamon powder
  • Wax to seal the envelope
  • Place the money in the envelope, along with the cinnamon powder, and seal it with the wax.
  • Fold the envelope, leave it in your sacred -space and say once, every day, for seven days:

Hear me, angels in your glory, Hear me now Zacharael. I see the need for the common good And ask for this to be increased.

  • Hold the envelope up, and perceive that it -feels heavier than it was.
  • Keep the envelope in your bedroom for -safety.
  • After you receive more money, open the -envelope, and share what was in the envelope -with others.

Zacharael means remembrance of God and is the-angel who reminds us not to be bound by material-concerns. For this reason, when we have truly-shown that we understand both the value and the-illusions associated with money we should never-go short.

Have A Good Day Spell

Cast this spell first thing in the morning for best results

Items you will need

  • *a glass of water
  • * a mirror

Stand before the mirror and say quietly to yourself:
Im going to have a really good day.
Today everything will go well.
Today is going to be great!
Place your projective hand (the one you write with) over the glass of water and imagine that you are sending magickal white light into it. Now look yourself in the eye in the mirror. Smile and say:
I take into myself the power of a truly magickal day
Drink all the water and finish the spell with the words:
Blessed Be
Now wash and dress and generally go about preparing for the good day ahead

Attracting Extra Money

This is a representational spell since the money in your pocket is representative of a greater fortune. Use this only at the time of a New Moon and make sure you are in the open air. It is said that the spell is negated if the Moon is seen through glass.

Items you will need

  • YOU WILL NEED
  • Loose change

The Spell:

  • Gaze at the Moon.
  • Turn your money over in your pocket.
  • As you do so, repeat the following three times:

Goddess of Light and Love, I pray

Bring fortune unto me this day.

  • You will know that it has worked when you -find extra money in your pocket or your -purse or come across money unexpectedly.

In previous times the Moon was recognized as much-as the Sun as being the bringer of good luck. This-spell acknowledges that and allows you to make use-of her power. It is said to ensure that you have at-least enough for bed and board until the next New-Moon.

Achieving a Dream Job

Candles always work well when dealing with aims and aspirations. This spell introduces some of the techniques beloved of those who believe in using the Element of Fire, which represents drive. This particular spell is best begun on the night of a New Moon.

Items you will need

  • YOU WILL NEED 2
  • brown candles (to represent the job)
  • Green candle (for prosperity)
  • A candle to represent yourself (perhaps your
  • astrological colour)
  • Prosperity incense such as cinnamon
  • Prosperity oil such as bergamot, or blended
  • patchouli and basil

The Spell

  • Light your prosperity incense.
  • Anoint the candles with the prosperity oil from wick to end, since you want the good things to come towards you.
  • Place one of the brown candles in the centre of your chosen space. Place the green one on the right, with your personal candle on the left.(These candles should be in a safe place; they have to burn out entirely.)
  • As you light your personal candle, say: Open the way, clear my sight. Bring me chance, that is my right.
  • Light the green candle and say: Good luck is mine and true victory, Help me Great Ones, come to me.
  • Light the brown candle and say: Openings, work, rewards I see, And as I will, So Must it Be.
  • Leave the candles to burn out completely.
  • Each night for a week – or until the candle is used up – light the second brown candle for 9 minutes while contemplating the job and the good to come out of it. You need to identify exactly what you mean by a dream job. It is of little use aiming for something which is beyond your capabilities, though you might go for one initially which will begin to take you to where you want to be.

Smudging: How to do it — how not to do it

Smudging: How to do it — how not to do it

Michelle Chihacou White Puma Klein-Hass

I came across a very interesting article from “Shaman’s Drum” which was reprinted for Vision Quest Bookstore. I will attempt to convey the gist of it, along with my views, as a student of the Ways of the Teneh, about it. Smudging is a way of using the smoke from burning herbs as a way to cleanse the body, an object, or a given area of negative influences. I myself use smudging to “cleanse” crystals before using them in jewelry projects I may do, and for protecting my home from some recent “bad vibe”-producing events. (landlord troubles!) I imagine that the skillful use of the proper herbs could help in warding and banishing ceremonies as well, if used properly and with reverence. The three most used plant material for smudging are sage of all types, cedar and sweetgrass.

Sage
There are two major genii and several varieties of each genus of Sage that are used for smudging. Salvia, or the herb sage used for cooking, comes in two major varieties: S. officinalis, commonly known as Garden Sage, and S. apiana, commonly known as White Sage. Salvia varieties have long been acknowledged as healing herbs, reflected in the fact that its genus name comes from the Latin root word salvare, which is the verb “to heal” or “to save.” Artemisia is the genus commonly considered “Sagebrush”, and is more common in the wilds out here in California. There are two major varieties to the Artemisia genus: A. californica or Common Sagebrush, and A. vulgaris or Mugwort. There are many other varieties of both Salvia and Artemisia, and all are effective in smudging. Sage is burned in smudging ceremonies to drive out evil spirits, negative thoughts and feelings, and to keep Gan’n (negative entities) away from areas where ceremonials take place. In the Plains Sweatlodge, the floor of the structure is strewn with sage leaves for the participants to rub on their bodies during the sweat. Sage is also used in keeping sacred objects like pipes or Peyote wands safe from negative influence. In the Sioux nation, the Sacred Pipe is kept in a bundle with sage boughs. I would think special crystals could be so protected this way as well.

Cedar
True cedar is of the Thuja and Libocedrus genii. Some Junipers (Juniperus genus) are also called “cedar”, thus complicating things some. Some Juniper varieties are cleansing herbs, especially J. monosperma, or Desert White Cedar. But for smudging, the best is Western Red Cedar (Thuja occidentalis) and California Incense Cedar (Libocedrus descurrens). Cedar is burnt while praying to the Great Spirit (Usen’, the Source — also known to Plains nations as Wakan Tanka) in meditation, and also to bless a house before moving in as is the tradition in the Northwest and Western Canada. It works both as a purifier and as a way to attract good energy in your direction. It is usually available in herb stores in chipped form, which must be sprinkled over a charcoal in a brazier. I like a piece of charcoaled mesquite for this purpose, rather than the commercial charcoal cake.

Sweetgrass
Very important to the Sioux and Cherokee nations, its botanical name is Hierochloë odorata. In these tribes, the sweetgrass is braided like hair braids. It could be burnt by lighting the end of it, or (more economically) by shaving little bits of it onto charcoal in a brazier. Again, use charcoaled Mesquite (I believe it comes packaged for barbecue use under the brand name “Red Arrow”) to burn it, not pressed charcoal tablets. Sweetgrass is burnt after smudging with sage, to welcome in good influences after the bad had been driven out. Sweetgrass is very rare today, and traditional Plains people have been attempting to protect the last of it. Myself, I believe that Cedar, which is not endangered, can safely be used this way. Also Piñon pine needles (used more frequently by the Southwest Teneh, like the Navajo and Apache as well as the Pueblo people and the Zuni) and Copal (used by the Yaqui and in ancient times by the Azteca and the Maya) have similar effect. The three mentioned here are readily available either through gathering yourself or, in the case of copal resin, from any good herb shop.

Using Smudging
Burn clippings of the herb in a brazier… not a shell as some “new age” shamanic circles do… it is an insult to White Painted Woman (The Goddess) to do this, especially with the abalone shell which is especially sacred to Her. If the herb is bundled in a “wand”, you can also light the end of the wand that isn’t woody and use that. I like the latter way. Direct the smoke with your hands or with a Peyote (feather) wand over the person or thing you wish to smudge. If you can see auras, look for discolored places in the aura and direct the healing smoke towards those places on the patient’s body. For cleansing a house, first offer cedar smoke to the four directions outside the house. Then, take a sage bough and go throughout the inside of the house, making sure the smoke penetrates every nook and cranny of the house. It might help also, if you have a power animal, to visualize your animal doing these things, to also dance your animal, and if you have a power song, to sing that too. Then finally, run through the house with a white candle that is well protected, to “light up” the house. Careful not to burn it down when you do it!!!

Final Thoughts
Smudging should be done with care, with reverence, and in an attitude of LOVE. Show your respect and honor to the plants that Usen’ has given us for our healing, and they will return the favor by keeping us well and free from disease and negative energy. Aloe Vera plants, though not to be burnt, are good for the cleansing angle as well. Keep one or more potted Aloe Veras in the house (modern varieties are too tender to plant in anything but full shade outside) in organic (wood or ceramic, never plastic or metal) pots. To honor the plant when you transplant it, sprinkle the roots with corn meal and smudge it with cedar once it is transplanted. The spirit of Aloe Vera is a good protective spirit, and if you burn yourself, can also be used to heal your skin. Be sure to ask the plant’s permission before cutting part of the leaf off for the healing juice. If you don’t, the protective power of the plant will cease, and you will be left with but an inert houseplant… and perhaps some bad karma to boot.

Hi-dicho, it is finished…. ENJU!

Basic Spell Construction

Basic Spell Construction

Because of the very nature of Magick, each working should be highly individualized and personal. Even if following a traditional spell, it should be tailored to your specific needs to be most effective for you. Understanding the basics of Spell Construction will enable you to formulate your own specific, effective spells for any purpose you desire.

Preliminary planning is necessary. The very first step is to decide precisely what your desired end result is to be. Before you can start, you must decide where you are going. You must be very explicit.

It is important, also, that you choose your time carefully. You should take into consideration all Astrological implications, energy currents and Moon phases.

The Moon is the astronomical body closest to us and, therefore, has a profound influence upon us, it is very important to choose a time when the Moon is in an astrological sign which is appropriate for your working. For example: Aries/Action — Enthusiasm, Taurus/Renewal — Sensuality, Gemini/Communication — Curiosity, Cancer/Emotion — Nurturing, Leo/Vitality — Determined, Virgo/Organizing — Studious, Libra/Balance — Cooperation, Scorpio/Sexual — Philosophical, Capricorn/Authority — Ambitious, Aquarius/Innovation — Social, Pisces/Sensitivity — Idealistic.

Bear in mind that magickal workings for gain, increase or bringing things to you, should be initiated when the Moon is Waxing (from Dark to Full); when the Moon is Waning (from Full to Dark), it is time for magickal workings of decrease or sending away.

The highest energy occurs at the Full Moon and, therefore, this is the most powerful time for magickal workings. The New Moon is the next most powerful time for Magick.

Whenever possible, follow Nature’s own energy flows. There is a natural time for starting things (a planting time), for maturing things (a growing time), for reaping things (a harvest time) and, of course, a time for rest and planning.

Flowing with these currents will make your magickal work much easier.

Remember to plan your project for a time of uninterrupted privacy. It is important that you have no distractions. Generally speaking, it is best to work as late at night as possible. A time when there is less frantic energy is most appropriate. You might consider Midnight or later.

In choosing a place to do your magickal working pay particular attention to your needs, for you must be comfortable. Your place should be private, quiet and secure. If at all possible, set aside a special place for this purpose only. An unused room, a special corner of your bedroom, a quiet, secluded spot in your garden. A place that is yours. A place that you can come to whenever need arises and that is as free from intrusion of others as possible.

Prior to the night of your magickal working, gather together the things that you will need. All of the things used are tools. They have no inherent magick. They are to help you create a mood. If correctly made and used, they will trigger primitive responses from deep within you. They should be chosen with care. Consider the purpose of your ritual and choose your tools accordingly. If your magick is to be sexual, your candles, oils, incenses and so forth should bring forth a sexual response. If the desired result of your Magick is tranquility, then the tools should make you feel calm, peaceful and serene. Any candles you might use should not have commercially added fragrances as these may not be appropriate for your working.

Prior to your ritual, prepare yourself and your equipment by any means necessary to clean and purify. Historically, people have fasted, followed meticulous and detailed bathing practices, practiced chastity and used many other methods.

Most often a ritual bath is the preferred method. A bath frequently utilizing candlelight, fragrant herbs, bath salts or sensuous oils. A sumptuous hot bath, special bathing preparations and appropriate lighting, combined, can create the soothing effect which will help in the very important step of relaxing and clearing the mind completely of all mundane thoughts and experiences of the day. Your ritual bath should, also, begin to set the specific vibrations conducive to your purpose into motion. You must not only cleanse and purify but must also begin to create the type of energy necessary. Once your purification process has been accomplished, you are now ready to begin. Proceed to the special place you have previously chosen in which to perform your magick. If at all possible, you should make use of the primitive responses set into motion by a well chosen piece of music. Your music should start slowly and build to a rousing climax.

As you use your oils, light your candle or incense (or utilize any other tool you have chosen), you should begin to further intensify the energy that you have set into motion around you. A high degree of intensity is vitally important.

The Altered State of Consciousness that you must reach is not a meditative state. Anything that interferes with your ability to concentrate upon, reach and control the high energy state necessary to perform magick should be avoided, such as screaming children, a sink full of dirty dishes, use of alcohol or drugs, etc.

Do not scatter your energy by attempting to do more than one magickal working at a time.

Remember that Magick is the manipulation of energy, a thought is a form of energy and a visualization is an even stronger form of energy. Your visualization can be a method used to intensify further and direct your will. Your visualization can be the method by which you control the magickal energy you have produced. You must know what you want. You must see it. You must feel the high energy flow. You must direct it.

One of the most important elements in the practice of any form of Magick is the Universal Law of Cause and Effect. This means that whatever you do (or don’t do) you cause something to happen.

The most important consideration is the Universal Law of Retribution. This means that no matter what you do, it comes back to you in like kind.

It is the nature of things that as you send something out it gains momentum, so that, by the time it comes back to you, it is three times stronger. If you do something nice for someone, someone will do something nicer for you.

      “As you weave and

        spin your spell,

      Three fold return

 

        the tale will tell.”

Witches’ Lesser Banishing Ritual of the Pentagram

Witches’ Lesser Banishing Ritual of the Pentagram

by Paul Hume

The following text was an addendum to some Wiccan friends of mine written in 1986. It followed a fairly standard instruction in the Lesser Banishing Ritual of the Pentagram, with which they were not familiar. We were feeling out some linking techniques leading to a proposed joint ritual involving several Wiccans and two ceremonial qabalists (one Thelemite — ie. myself, and another). While events conspired to torpedo this project, some interesting ideas came along on both sides. The goal was a set of brief rituals meaningful to both traditions which we could practice individually, thus building up a group current prior to the date of the proposed rite (Samhain of that year). Herewith my notes on “The Wiccan Pentagram” ritual which evolved during this project. My primary source of God Forms was Paul Huson’s “Mastering Witchcraft” which was my main source of information on Wicca at the time (I’ve done considerable study elsewhere since).

Non-Solar symbolism

A ritual can be modified in many ways, to refit it for a different set of symbols, for example. I have taken the liberty of doing some research into alternate symbols for the Lesser Ritual of the Pentagram since I know that you work a lunar-feminine current (Wicca) whereas I use more solar-masculine symbols in my current (Thelemite). The Qabalistic Cross This might be used as is, though you could use the English if you don’t feel that the Hebrew is relevant. I am sure you recognize the words as being similar to the end of the Lord’s Prayer in the King James Version: ‘Unto thee, the Kingdom and the Power and the Glory, forever! Amen.’ I would point out that this formula was around a long time before Christ, much less the translators of the Standard Revised Version of the Bible. If you dislike such a specifically Christian form, it may be replaced with the words KETHER (KEH-THER), MALKUTH, GEBURAH, GEDULAH (or Crown, Kingdom, Power, Mercy), the spheres of occult energy that you are invoking with the Q-Cross. The mental images remain the same. You could even avoid these Hebrew symbols entirely, using Names and formulae more suitable to raising the Cone of Power, which is what you are doing here in Wiccan terms. See the ‘Wiccan Cross,’ below.

The principle is:

  1. Invoke strongly the presence of the Supreme Creative Principle as you conceive it (or in your case, Her) to be. Your Name for the Goddess as Creatrix would be most suitable.
  2. Draw down power from this Godhead and project it through your body into the Earth. Invoke strongly the Supreme symbol of Creation in your Tradition: maybe the God — as Son of the Goddess and Lord of the Trees, and as John Barleycorn, the ever-born and dying One.
  3. Establish on your right side the Active Principle — Yang — the Projective Energy of the Universe. A God image, I should think.
  4. Establish on yourleft side thePassive Principle — Yin — the Receiving Energy of the Universe. A Goddess force I feel.
  5. Strongly visualize yourself at the center of these axes between the Infinities. This centers you at the middle of the Sacred Space to be created — the still point at the center of the universe.

 

The Pentagrams

Again, the pentagram should be used. This symbol is universal to many, many systems of magick, including Wicca, as you know. The five-pointed star has supreme power over the Elements: Spirit, Fire, Water, Air and Earth. It drives off negative influences and attracts positive ones. It is an essential part of the rite and there is no symbol that can take its place as effectively.

The Names

I prefer using the Hebrew God-Names as is. In this connection they express formulae that govern the Elements and are no more religious than E=MC squared. However, there are equivalent Wiccan God-Names, which I describe in the next section, as substitutes for the Archangels. The use of the same Names to activate the stars and to invoke the Elemental force is quite in keeping with the Wiccan tradition, which does not use the same hierarchical system of God-Name, Archangel, Angel, Ruler, Spirit, etc. that Qabalism does.

The Archangelic Invocation

Instead of the Hebrew Archangels I described, you could use Wiccan Deities to invoke the ‘pure’ form of the Elements.

AIR-EAST:
The Air image in Wicca seems to be masculine and relates to Herne, the Black Man, the messenger of the Gods, or the Sky Gods: Odin, or Lugh as the rising Sun God. The God can be imagined as riding through the night sky, at the head of the Wild Hunt, or rising above the branches of the world-ash. Instead of the Sword given to Raphael, the God might carry a staff, spear or wand, which is attributed to Air in most Wiccan traditions.

FIRE-SOUTH:
The Fire image is definitely masculine and relates to the Horned God: Cernunnos, Lucifer, call Him what you will. He stands in the hot light of the noonday sun, radiating fiery energy. He would bear an Athame or sword, which is the weapon of Fire in most Wiccan styles.

WATER-WEST:
The Water image is the Maiden, the mistress of the Moon and the Tides: Aradia, Artemis, Venus rising from the waves. Her image is lit by the silver light of the moon, upon a tranquil reach of water or the foaming sea. She might hold the chalice, symbol of water (alternatively, the cauldron might be envisioned).

EARTH-NORTH:
The Goddess in Her aspect as Earth Mother is here: Hertha, Habondia, Demeter. She stands beneath the golden, life-giving sun surrounded by the fruits of the Earth. Before her, a platter flows with good things of the Earth, for the disk/shield/platter is the pentacle, magick instrument of Earth. These are only bare sketches of the magickal images that a witch might use to replace the Qabalistic images of the traditional pentagram ritual. I offer them for what they are worth.

A few points to note:

  1. The phases of the sun used in the Archangelic images (East:Dawn; South:Noon; West:Sunset; North:Midnight) are not the same, nor are they as important to Wicca. Instead, the poles of day and night are established: Night for the East-West axis and Day for the North-South axis.
  2. The male-female poles are established with the masculine images (Herne and Cernunnos) attributed to the active Elements (Air and Fire) and the feminine images (Aradia and Habondia) to the passive Elements (Water and Earth). Note that one figure of each gender stands in light, and one in darkness. This male-female/positive-negative/active-passive polarity is central to virtually all systems of magick, eg. the yin/yang symbol in oriental systems. I may be betraying solar-phallic tendencies by these assignments, and you may want to use different attributions: The Maiden can be Air and the Mother switch to Water, with the Hunter moving into Earth, for example. Heck, the dual God Forms should perhaps be invoked in each quarter. eg. Venus/Adonis imagery in East or South, Hertha/Herne in West, etc.

 

The Star Of David

The last line of the Invocation refers to a ‘six-rayed star’ and the mental work calls for imagining a Star of David. This is not a specifically Jewish symbol in this context. The six-pointed star, or hexagram, is the Qabalistic symbol par excellence of initiation and spiritual illumination. The upward-pointing triangle represents the aspiration of the magician to the Gods, and the downward-pointing triangle represents the divine power, flowing down to the world. These meet at the moment of magick and the interlaced triangles forming the hexagram symbolize the power of this meeting. Should you prefer not to use the Star of David, you can replace the mental image with any symbol showing the meeting of your soul and the power of the Goddess. This can even be a private symbol, one that is meaningful only to you. Alternatively, you can just envision the sphere of white light from the Q-Cross, as a symbol of divine power. Replace the words about the ‘six-rayed star’ with some descriptive form: ‘the seal of the Goddess,’ or ‘the sign of my Awakening,’ or simply ‘the light Divine.’

Wiccan Pentagram ritual

Rubric [This is a form of the rite incorporating the changes in symbolism discussed above]

WICCAN CROSS
Face East. Touch forehead. Say IO EVOE HERTHA (‘Blessed be Hertha,’ or other Name by which you worship the Goddess as Creatrix) Touch solar plexus or genitals. Say IO EVOE CERNUNNOS (‘Blessed be Cernunnos,’ or other name by which you worship the Horned God as the Earth) Touch right shoulder. Say EKO EKO AZARAK (‘Hail, hail force of fire’) Touch left shoulder. Say EKO EKO AMELAK (‘Hail, hail to the glory’) Extend arms in form of a cross. Say IO EVOE (‘Blessed be.’) Clasp hands upon breast and say ‘So mote it be.’

CIRCLE OF PROTECTION
Trace pentagram in East. Say HERNE. Trace circle of protection until facing South. Trace pentagram in South. Say CERNUNNOS. Trace circle of protection until facing West. Trace pentagram in West. Say ARADIA. Trace circle of protection until facing North. Trace pentagram in North. Say HABONDIA. Finish tracing circle, closing it in the East.

INVOCATION OF THE GREAT GODS
Return to center of circle and face East. Extend arms in form of a cross. Chant:
Before me HERNE The Huntsman
Behind me ARADIA The Maiden
On my right hand CERNUNNOS, the Horned God
On my left hand HABONDIA, the Great Mother
About me flame the pentagrams
And above me shines the light of the Goddess.

Repeat the Wiccan Cross. Rather than performing this in the rather measured cadences of Qabalistic Ritual, a form of dancing and chanting more pleasing to the God-forms of Wicca might profitably be devised.

On the Lesser Banishing Ritual of the Pentagram

On the Lesser Banishing Ritual of the Pentagram

by Tim Maroney

The Lesser Banishing Ritual of the Pentagram is one of the chief rituals of Western Magick. It has been with us at least since the Golden Dawn of the nineteenth century, and it has penetrated into all the many Golden Dawn spinoffs, including Neo-Paganism. Yet there is still no widely available, clear instruction. The directions of the magical orders are mere mnemonics for those who are assumed to have personal instructors. To formulate my personal approach to the ritual, to aid any others who may be considering practicing the LBR, and to satisfy the idle curiosity of any gawking onlookers, I have put together this short discussion of the ritual and its symbolism and performance.

A. Intent of the Ritual

The real action of a magick ritual takes place in the mind. Ritual is a form of moving meditation. The effect is also primarily psychological.* The LBR is a tool to facilitate meditation.

[*Not all players would agree with this statement. Many would say that the effect of the LBR is a fortified and cleansed area on the astral plane, which they think is as real as Hoboken, if not more so. It doesn’t really matter in practice.]

The experience of a proper LBR is pleasurable and soothing, yet energizing and empowering. One is made at home in the mystical realm, protected from lurkers and phantasms by strongly imagined wards. This solace from mundane experience is a precondition for more serious works of meditation or ritual, but it can also form a healthy part of the life of the mind by itself.

B. The Ritual

I’ll just reprint the description of the Lesser Banishing Ritual of the Pentagram from Liber O, a publication of the occult order A.’.A.’.

  1. Touching the forehead, say “Ateh (Unto Thee).”
  2. Touching the breast, say Malkuth (The Kingdom).”
  3. Touching the right shoulder, say “ve-Geburah (and the Power).”
  4. Touching the left shoulder, say “ve-Gedulah (and the Glory),
  5. Clasping the hands upon the breast, say “le-Olahm, Amen (To the Ages, Amen).”
  6. Turning to the East, make a pentagram (that of Earth) with the proper weapon (usually the Wand). Say (i.e. vibrate) “IHVH” (Ye-ho-wau*).
  7. Turning to the South, the same, but say “ADNI” (Adonai).
  8. Turning to the West, the same, but say “AHIH” (Eheieh).
  9. Turning to the North, the same, but say “AGLA” (Agla).
  10. Extending the arms in the form of a cross say:
  11. “Before me Raphael;
  12. Behind me Gabriel;
  13. On my right hand Michael;
  14. On my left hand Auriel;
  15. For about me flames the Pentagram,
  16. And in the Column stands the six-rayed Star.”
  17. until xxi. Repeat steps (i) to (v), the “Qabalistic Cross.”

[* Modern scholarship has a different take on the pronunciation of the Big Guy’s name. I use “Yahweh” rather than the “Ye-ho-wau” of Liber O because that’s what the Catholic priests of my youth taught me to say, and I’ve never been able to shake it off. Use whatever pronunciation you prefer, or a different name altogether.]

C. Politics of the Ritual

With practice, you will no doubt come up with your own style of performance, and your own different symbolism for ritual acts. Different people do rituals as differently as actors play parts, even though the lines and motions may be fundamentally the same. (The alternative is an authoritarian, dogmatic horror which is alien to the deep occult understanding of religion, but is still common in magical groups.) Slavish imitation will get you nowhere in Magick — except, perhaps, to some high spiritual degree!

The Christianity — or at least angelic monotheism — of the ritual symbolism may give a start to some. Many of us involved in occultism have strongly negative feelings about Christianity. These are perhaps justified, but there are a few saving graces here.

First, as with any ritual, you should feel free to make it yours, to mess around with it. If you don’t start to at least play with the styles of a ritual after a while, you are probably not doing it very well. It is perfectly legitimate to substitute cognate symbols at any time. However, the saying in the martial arts is that one first learns another’s style, and after mastering it, moves on to create one’s own. For a beginner, it will be easiest simply to use an existing ritual form in order to explore the meaning of a banishing ritual.

Given that experience, which transcends any mere set of symbols, one may devise a form more in keeping with the emergence of one’s personal style. For instance, Neo-Pagans use a highly reified form of the same basic ritual in many of their traditions, but with non-Christian deities, spirits, and heros at the quarters. Aleister Crowley wrote a new version which made the performance more dancelike, and used the names of Thelemic deities and officers rather than monotheist gods and angels. My private version, called “Opening the Threshold”, is entirely atheistic and philosophical.

In any case, of those people who so abhor Christianity, how many have looked at some of the practices of historical pagans in Europe, Asia, Africa and the Americas? No religion should ever be “accepted” by an occultist. When using any religion’s symbolism, the adept should cut to its sacred poetical core and discard the political dross. By this standard, Christianity looks about as good as any other religion. Without this standard and by factoring in historical excesses and power plays, almost all known religions look just about as bad as Christianity.

In other words, someone who will happily use Norse gods, Arthurian heroes, Taoist immortals, Voudoun loas, or what have you in rituals, but will never touch a Christian angel, is guilty of the same narrowness he or she probably imparts to the Christians.

The Vibration of God-Names

In the LBR, the vibration of the god-names “charges” or “enlivens” the pentagrams in the air. This is difficult to describe, but easy to recognize. There is a feeling of presence in one of these charged warding images — though not necessarily a feeling of true externality or separate intelligence. Weare told to “vibrate” the names. The description and illustration of the “vibration” given in Liber O have been known to mislead people into hilarious postures. What the picture most resembles is the skulking monster from the movie The Mummy. To the modern eye, it is remarkable how truly unclear a photograph can be. I didn’t learn how to vibrate a god-name until I signed up with yet another occult order and was taught it in person. I wouldn’t wish the ensuing experience on anyone, so here is a description which I hope will be adequate in print.

Vibration phase i — The Sign of the Enterer (1-4)

1. Stand upright. Blow all the air out of your lungs. Hold your arms straight out at your sides.

2a. Close your eyes and inhale nasally, imagining that the breath is the name. The exact nature of this imagination differs from person to person. Thus, you imagine yourself inhaling the name into your lungs.

2b. As you inhale, sweep your forearms smoothly and deliberately up so that your fists rest on your temples.

3. Imagine the breath moving down through your torso slowly, and through your pelvis, your legs, and finally to the soles of your feet. (Don’t do this so slowly that you are hurting for air when the name reaches your feet!)

4a. The instant the inhaled vibrational name hits the soles of your feet, imagine it rushing back up and out.

4b. Simultaneously, throw yourself forward, thrusting your left foot forward about twelve inches (or thirty centimeters) and catching yourself on it. Your hands shoot forward, together, like a diver. You bend forward at the waist so that your torso winds up parallel to the floor.

4c. The air in your lungs should be blown out through your nose at the same time, but imagine the name shooting out straight ahead.

Steps 3-4 are known as the Sign of the Enterer, or of Horus. This symbolizes powerful active energy. The Enterer should be something of a “rush”. The vibrational name is projected outwards into more tangible manifestation — in this case, in the pentagrams of the LBR, which are charged by the force of the projected god-names.

It is highly inadvisable to omit the portion of step(4b) which reads “catching yourself on it.” But again, I have no desire to infringe on your freedom of choice.

Vibration phase ii — The Sign of Silence (5)

5. Finally, withdraw into a standing position, left arm hanging at your side, right forefinger on lips, left foot pointing ninety degrees out from the body.

Step 5 is called the Sign of Silence, or of Harpocrates. This Egyptian god was mistakenly believed (at the turn of the century) to pertain to silence, because his finger or thumb was touching his lips. This gesture is now believed to be a symbol of childhood; this correction appears in the World card of Crowley’s “Book of Thoth” Tarot deck. Harpocrates was the god of the Sun at dawn, and so symbolizes wonder, beauty, potential, growth. So, step 5 may be done in this academically corrected light instead.

However, the “hush” gesture of the Golden Dawn Sign of Silence is adequate for the modern occultist, even if deprived of A Divine Identification. It is a common gesture, at least in the European culture, meaning silence. Silence perhaps balances the ultra-active Sign of the Enterer better than does the more scholarly positive/active “Sign of Harpocrates the Rising Sun”, and silence is surely no alien concept to mystics.

The Invocation

The pentagrams are given form by the drawing, life by the vibration, identity by the four-part prayer of steps (x) to (xiv). Some people do very elaborate visualizations of angelic guardians on each of (xi) to (xiv). Because of my tragic personal deficiencies, I am content with strong feelings of presence, identity, and divinity in each of the four directions.

A horizontal cross is built up step by step as you say, “Before me Raphael”, etc, with you at the center; and the position of your arms forms a vertical cross, a renewal of the Qabalistic Cross from the start of the ritual. You may feel a quite peculiar rising and expansion when both of these crosses are formulated. One has become the center of the geometry of the space, and it is like a little world in itself, cut adrift from the mundane currents of everyday experience.

Steps (xv) and (xvi) are when the real banishing takes place, during “For about me flames the pentagram, and in the column stands the six-rayed star.” A great pulse of force is emitted during these steps, imposing the personal will on the space and clearing it of all hostile influences.

After this is done, the invoked “archangels” maintain the banishing effect, guarding in all four directions. Of course this talk of angels is all bullshit — the importance lies in the psychological effect. Whether there “really is” an archangel standing there keeping out inimical spirits is not important. The “feeling of cleanliness” is what matters.

Concluding Cross

The final Qabalistic Cross is an affirmation of the completeness and symmetry of the ritual, and also a new self-consecration. This is more efficacious than the previous Cross because it is done in a banished environment.

One is now ready to do a formal invocation, an evocation, a meditation, or whatever the overall purpose may be. The LBR is a preliminary ceremony, although it has a beneficial effect in itself. It can profitably be done as a stand-alone ritual, but you should move on. The LBR should keep away the horrible ickies that turn so many novices away from Magick. Its mastery is a first step to adeptship.