Calendar of the Sun for May 31st

31 Thrimilchimonath

Day of Stella Maris

Color: Blue
Element: Water
Altar: Upon a blue cloth set a single blue candle, a silver star, and the figure of a ship.
Offerings: Guide another through a treacherous time.
Daily Meal: Seafood.

Invocation to Stella Maris

Lady of the Ocean
Star of the Sea
You who guide the lost ships
To their safe harbors,
You who guide all of us
When we think to look heavenward,
Show us the way home.
(All reply, “Show us the way home.”)
Though storms seize us
And throw us off course,
Though lightning strikes us
And salt wind bites our faces
Like the brine of tears,
Show us the way home.
(All reply, “Show us the way home.”)
Though we fear for our lives,
Though we seem forever lost,
Shine your light above us
That we may always look up
And be comforted
In the midst of all disaster.
Lady of the Ocean
Star of the Sea,
Show us the way home.
(All reply, “Show us the way home.”)

Chant:
Stella Maris
Star of the Sea
Star of the light
That beckons to me.

[Pagan Book of Hours]

Today’s Runes for Thursday, May 24th is Algiz

 

Jade Runes are most commonly used for questions about love, friendship, and relationships. Algiz can be easily recognized as the antlers of the elk that it represents. The elk can represent victory, but is much more appropriately associated with the thrill of the hunt itself. This rune therefore can portend vigor and success in active endeavors. Also, this rune seems symbolic of a hand with outstretched fingers – a protective hand. This hand may suggest that you will be shielded from things negative – the problems still exist, you are spared the brunt of their force.

Today’s Tarot Card for Wed., May 23rd is The Empress

The Empress

This Tarot Deck: Tarot of the Spirit

General Meaning: Traditionally entitled “Empress,” this major arcana or “trump” card portrays the energy of the Great Mother. She is Nature, around us but also within us, the ever-unfolding Source of life-giving power. She is often pictured as a pre-Christian Goddess, as the one whom the High Priestess is channeling down to earth for the rest of us.

In medieval Europe, the Empress card was painted to represent whatever Queen currently ruled the land, probably to satisfy the Inquisitors. But the scholars of the Renaissance and beyond had no doubt of her true identity, although she could not be fully revealed on Tarot cards as the “woman clothed with the sun” until after the French Revolution.

This supreme archetype of femininity also symbolizes fertility. It is She who provides us nourishment and security. She is also sometimes seen as delighting us with flowers and fruit. A potentially terrifying aspect of this archetype manifests itself whenever karmic mood swings wipe out our plans, like a storm that has come upon us. Whatever happens, the Empress is the Source of our Embodiment and of Natural Law. She might even be called “the Great Recycler.”

Today’s Runes for Tuesday, May 22nd is Man

Ice Runes are most commonly used for questions about struggle, conflict, and achievement. Man represents Mankind. This rune evokes the image that although we must make much of our way in the world on our own, there is nevertheless an entire populous that shares similar experiences. Thus, this rune represents the relationship of the self with the whole – working together we can produce great results. Additionally, Man speaks to intellect and culture that separate us from the animals.

Today’s Runes for Monday, May 14th is Uruz

Today’s Runes

Gold Runes are most commonly used for questions about business, career, and property. Uruz symbolizes the Auroch, a member of the ox family that became extinct long ago. This rune represents the strength, bravery, and endurance of this animal of old. Uruz portends the ability to meet problems head on and to overcome them. When the world was new, warriors used to test their strength against the Auroch. Hence, this rune has come to represent the masculine principle and the capacity to meet a challenge.

Calendar of the Sun for Friday, May 4

Calendar of the Sun
4 Thrimilchimonath

Ilmarinen’s Day

Colors: Red and black
Element: Fire
Altar: Upon cloth of red and black set an iron anvil, a hammer, a box of intricate making within which are many golden stars, and eight red candles.
Offerings: Make something.
Daily Meal: Food that is cunningly wrought to look like something it is not.

Invocation to Ilmarinen

O great smith of the northern snows,
Swift of sleigh and skilled of hand,
You who wrought the sampo,
That which given forth inexhaustible wealth,
Guide our hands in that which we create!
Let us be flowing wells
Of the creative force,
And let us make manifest that which we need.
Teach us also, O great smith of the northern snows,
Those lessons that you learned
To your pain and chagrin:
That love cannot be truly bought with gold,
Or with the most wondrous of possessions.
That affections so bribed will not last.
That slavery brought on unwilling
For the need for affluence and wealth
Will someday be a knife in the back
Of the most comfortable bed.
That you cannot build love
Out of silver and gold.
That you cannot recreate the power
Of the sun and the moon
No matter what your skill.
That in the end, power lies not in the hand
But in the heart, and the heartfelt word.
Teach us, Ilmarinen,
Smith of the northern snows,
That we may share the lessons
That have bent your neck these many years.

(All approach the altar, and each strikes the anvil with the hammer nine times.)

[Pagan Book of Hours]

Lessons In Tarot – Lesson 2 (The Major Arcana)

LESSON 2

The Major Arcana

The standard tarot deck consists of 78 cards divided into two sections, the major and minor arcanas. The word arcana is the plural of arcanumwhich means “profound secret.” To the alchemists of the Middle Ages, the arcanum was the secret of nature. The tarot cards are therefore a collection of the “secrets” that underlie and explain our universe.

The 22 cards of the major arcana are the heart of the deck. Each of these cards symbolizes some universal aspect of human experience. They represent the archetypes – consistent, directing patterns of influence that are an inherent part of human nature.

Each card in the major arcana has a name and number. Some names convey a card’s meaning directly, such as Strength, Justice and Temperance. Other cards are individuals who personify a particular approach to life, such as the Magician or the Hermit. There are also cards with astronomical names, such as the Star, Sun and Moon. They represent the elusive forces associated with these heavenly bodies.

The major arcana cards are special because they draw out deep and complex reactions. The images on the Rider-Waite deck are evocative because they combine esoteric symbolism with recognizable figures and situations. The symbolism is subtle, but effective.

A major arcana card is always given extra weight in a reading. When one of these cards appears, you know the issues at stake are not mundane or temporary. They represent your most basic concerns – your majorfeelings and motivations. In later lessons, I show in more detail how you can recognize and interpret the themes of the major arcana in a reading.

The major arcana is often considered as a unit. Different schemes have been developed to show how the cards form patterns that cast light on the human condition. Numerology, astrology and other esoteric sciences often play a role in these schemes.

Many interpreters view the major arcana as showing the different stages on an individual’s journey of inner growth – what some call the Fool’s Journey. In these systems, each card stands for some quality or experience that we must incorporate before we can realize our wholeness.

We all travel this road to self-actualization, though our trips more often involve detours, backups and restarts than smooth progression! Our specific paths are unique, but our milestones are universal. The 22 major arcana cards are markers on the path of inner development leading from earliest awareness (card 0) to integration and fulfillment.

The Fool’s journey seems to move smoothly from one order of experience to the next, but our learning adventures are usually not so tidy. We make mistakes, skip lessons and fail to realize our potential. Sometimes we lack the courage and insight to discover our deepest levels. Some never feel the call of the Hermit to look inward or never experience the crisis of the Tower that might free them from their ego defenses.

Many times we try to overcome our difficulties, but fail repeatedly. The lesson of the Hanged Man- to let go and surrender to experience – is one that is particularly hard and may need to be faced over and over before it is fully incorporated.

Often we experience lessons out of order. A person may absorb the qualities of Strength early in life due to a difficult childhood, but only later develop the Chariot’s mastery and control. Someone may overcome the attraction of the Devil’s materialism through a life of seclusion, but then need to learn about relationships and sexuality – a lesson of the Lovers- at a later time.

The major arcana contains many levels and models of experience. These cards hold all the patterns of growth, whether they occur within one segment of a life or a whole life span. We could even say that an entire lifetime is really just one growth episode within the larger saga of our soul’s development.

No matter what our pattern of self-discovery, the major arcana shows us that wholeness and fulfillment are our destiny. If we keep this promise as our polestar, we will eventually realize our true nature and gain the World.

Aumakua, Familiars, and Spirit Animals . . . Oh My!

Aumakua, Familiars, and Spirit Animals . . . Oh My!

  • Dr. Steven Farmer

Animals and Spirit Animals

From the Rainbow Serpent of the Aborigines of Australia that birthed the land and its inhabitants, to the “Cowardly” Lion that accompanied Dorothy to Oz, to the tale you tell of the hummingbird that hovered for several seconds two feet from your nose, cultural and personal stories and mythologies (or mythos) are rampant with animals and spirit animals. These stories and experiences resonate with our instinctual connection to the animal kingdom, as well as conveying an innate kinship with this vast realm of beings we share our planet with. We owe a great deal of thanks to our animal brothers and sisters who give so much to us humans, such as companionship, warmth, and food. In some traditions it’s even told that humans descended from the animals.

As for animal spirit guides, the awareness that Spirit sometimes shows up in animal form was inherent in the cultural beliefs of indigenous peoples. These traditions all have some variations depending on the mythos of the particular culture, but the common thread is the unquestionable acceptance of animals as spirit guides. Even some creation myths credit spirit animals with the birth of the world, such as the Rainbow Serpent mentioned above. As human consciousness continues to evolve during this present era, we look with greater interest and curiosity at what these ancient peoples can teach us, and some of the greatest lessons are what we can learn from the animals, whether in the flesh or in spirit.

When an animal makes an appearance (whether physically or symbolically) in an unusual way or repeatedly in a short span of time, the spirit of that animal is attempting to get a message to you. Often you’ll have a hunch or a sense of the message from this spirit guide. Trust it. As you’ll see, it might even be a distant, long-deceased relative that is guiding and protecting you by showing up in animal form.

Aumakua

As I mentioned, every culture has a slightly different take on this idea of animal spirit guides. From ancient Hawaiian spirituality, still alive today, comes the concept of aumakua—spirit guides clothed in the language, customs, and mythos of this culture.

Aumakua (ow-ma-koo-ah) are very simply the spirits of deceased ancestors. They can be called on for protection, guidance, and spiritual support. The very first ‘aumakua were the children of humans who had mated with the Akua, or primary gods, the main ones being Ku (Koo), Kane (Kah-nay), Lono, and Kanaloa (Kah-nah-low-ah). When someone died, they went through a period of time where they stayed with these Akua and thereby acquired a degree of mana, or power. Eventually they could make themselves known to their descendants. One of the most prevalent ways they could make their appearance—although not limited to this—was through animals and animal spirits. They could also show up in the wind, rain, or lightning, or in your dreams.

Very soon after her father’s death, Ellen took a walk on the beach. She noticed a dolphin jumping along the water, much closer to shore than usual. She realized that this was her father’s spirit expressing through and in cooperation with the spirit of Dolphin, embodied in the one that was tracking her as she walked along the shore. Ellen was reassured that her father was just fine in the spirit world. His spirit had elicited Dolphin’s help in getting this message to his daughter. This was her aumakua.

Familiars

From Western Europe a few centuries ago comes the idea of familiars. During the Middle Ages, familiars were mainly associated with witches, while these days they’re associated with Wiccans. Familiars are spirits often showing up as animals, although they can also inhabit objects, such as rings or lockets. The spirit animal can also be the companion of magicians and sorcerers. Think Harry Potter’s Owl.

Another term for familiars that has been grossly distorted over the centuries is daemon or demon. Up until the persecution of witches that began in late 13th century, the word itself did not mean something evil. In other words, the word demon got . . . well, demonized. In more contemporary terms, a demon would simply be an animal spirit guide or power animal, often embodied in a companion animal, such as a cat or dog. In fact, older women who kept a cat during the persecutions were often accused of being witches and put to death, whether or not they actually practiced witchcraft.

So an animal spirit guide by any other name, whether called ‘aumakua, a familiar, a power animal, or a totem animal, is still an animal spirit guide. And they can help you navigate through this lifetime. And who knows—maybe the next time you spot that hummingbird, it just might be great-great-great auntie Jane telling you that she’s watching over you, so try to cheer up!

Herb of the Day for April 14th – Parsley

Parsley

Petroselinum, the specific name of the Parsley, from which our English name is derived, is of classic origin, and is said to have been assigned to it by Dioscorides. The Ancients distinguished between two plants Selinon, one being the Celery (Apium graveolens) and called heleioselinon – i.e. ‘Marsh selinon,’ and the other – our parsley – Oreoselinon, ‘Mountain selinon’; or petroselinum, signifying ‘Rock selinon.’ This last name in the Middle Ages became corrupted into Petrocilium– this was anglicized into Petersylinge, Persele, Persely and finally Parsley.

There is an old superstition against transplanting parsley plants. The herb is said to have been dedicated to Persephone and to funeral rites by the Greeks. It was afterwards consecrated to St. Peter in his character of successor to Charon.

In the sixteenth century, Parsley was known as A. hortense, but herbalists retained the official name petroselinum. Linnaeus in 1764 named it A. petroselinum, but it is now assigned to the genus Carum.

The Greeks held Parsley in high esteem, crowning the victors with chaplets of Parsley at the Isthmian games, and making with it wreaths for adorning the tombs of their dead. The herb was never brought to table of old, being held sacred to oblivion and to the dead. It was reputed to have sprung from the blood of a Greek hero, Archemorus, the forerunner of death, and Homer relates that chariot horses were fed by warriors with the leaves. Greek gardens were often bordered with Parsley and Rue.

Several cultivated varieties exist, the principal being the common plain-leaved, the curled-leaved, the Hamburg or broadleaved and the celery-leaved. Of the variety crispum, or curled-leaved, there are no less than thirty-seven variations; the most valuable are those of a compact habit with close, perfectly curled leaves. The common sort bears close leaves, but is of a somewhat hardier nature than those of which the leaves are curled; the latter are, however, superior in every way. The variety crispumwas grown in very early days, being even mentioned by Pliny.

Turner says, ‘if parsley is thrown into fishponds it will heal the sick fishes therein.’

The Hamburg, or turnip-rooted Parsley, is grown only for the sake of its enlarged fleshy tap-root. No mention appears to have been made by the Ancients, or in the Middle Ages, of this variety, which Miller in his Gardeners’ Dictionary(1771) calls ‘the largerooted Parsley,’ and which under cultivation develops both a parsnip-like as well as a turnip-shaped form. Miller says:
‘This is now pretty commonly sold in the London markets, the roots being six times as large as the common Parsley. This sort was many years cultivated in Holland before the English gardeners could be prevailed upon to sow it. I brought the seeds of it from thence in 1727; but they refused to accept it, so that I cultivated it several years before it was known in the markets.’

At the present day, the ‘long white’ and the ’round sugar’ forms are sold by seedgrowers and are in esteem for flavouring soups, stews, etc., the long variety being also cooked and eaten like parsnips.

Neapolitan, or celery-leaved, parsley is grown for the use of its leafstalks, which are blanched and eaten like those of celery.

The plain-leaved parsley was the first known in this country, but it is not now much cultivated, the leaves being less attractive than those of the curled, of a less brilliant green, and coarser in flavour. It also has too close a resemblance to Fool’s Parsley (Anthriscus cynapium), a noxious weed of a poisonous nature infesting gardens and fields. The leaves of the latter, though similar, are, however, of a rather darker green and when bruised, emit an unpleasant odour, very different to that of Parsley. They are, also, more finely divided. When the two plants are in flower, they are easily distinguished, Anthriscus having three tiny, narrow, sharp-pointed leaflets hanging down under each little umbellule of the white umbel of flowers, whereas in the Garden Parsley there is usually only one leaflet under the main umbel, the leaflets or bracts at the base of the small umbellules only being short and as fine as hairs. Anthriscus leaves, also, are glossy beneath. Gerard called Anthriscus‘Dog’s Parsley,’ and says ‘the whole plant is of a naughty smell.’ It contains a peculiar alkaloid called Cynapium.

Stone Parsley (Sison), or Breakstone, is an allied plant, growing in chalky districts.

S. Amomum is a species well known in some parts of Britain, with cream-coloured flowers and aromatic seeds. The name is said to be derived from the Celtic sium(running stream), some of the species formerly included growing in moist localities.

Of our Garden Parsley (which he calls Parsele) Gerard says, ‘It is delightful to the taste and agreeable to the stomache,’ also ‘the roots or seeds boiled in ale and drank, cast foorth strong venome or poyson; but the seed is the strongest part of the herbe.’

Though the medicinal virtues of Parsley are still fully recognized, in former times it was considered a remedy for more disorders than it is now used for. Its imagined quality of destroying poison, to which Gerard refers, was probably attributed to the plant from its remarkable power of overcoming strong scents, even the odour of garlic being rendered almost imperceptible when mingled with that of Parsley.

The plant is said to be fatal to small birds and a deadly poison to parrots, also very injurious to fowls, but hares and rabbits will come from a great distance to seek for it, so that it is scarcely possible to preserve it in gardens to which they have access. Sheep are also fond of it, and it is said to be a sovereign remedy to preserve them from footrot, provided it be given them in sufficient quantities.

—Cultivation—Parsley requires an ordinary, good well-worked soil, but a moist one and a partially-shaded position is best. A little soot may be added to the soil.

The seed may be sown in drills, or broadcast, or, if only to be used for culinary purposes, as edging, or between dwarf or shortlived crops.

For a continuous supply, three sowings should be made: as early in February as the weather permits, in April or early in May, and in July and early August – the last being for the winter supply, in a sheltered position, with a southern exposure. Sow in February for the summer crop and for drying purposes. Seed sown then, however, takes several weeks to germinate, often as much as a full month. The principal sowing is generally done in April; it then germinates more quickly and provides useful material for cutting throughout the summer. A mid-August sowing will furnish good plants for placing in the cold frames for winter use.

An even broadcast sowing is preferable, if the ground is in the condition to be trodden which appears to fix the seed in its place, and after raking leaves a firm even surface.

The seed should be but slightly covered, not more than 1/2 inch deep and thinly distributed; if in drills, these should be 1 foot apart.

It is not necessary, however (though usual), to sow the seed where the plants are to be grown, as when large enough, the seedlings can be pricked out into rows.

When the seedlings are well out of the ground – about an inch high – adequate thinning is imperative, as the plants dislike being cramped, and about 8 inches from plant to plant must be allowed: a well-grown plant will cover nearly a square foot of ground.

The rows should be liberally watered in dry weather; a sheltered position is preferred, as the plants are liable to become burnt up in very hot and dry summers. The rows should be kept clean of weeds, and frequent dressings may be applied with advantage.

If the growth becomes coarse in the summer, cut off all the leaves and water well. This will induce a new growth of fine leaves, and may always be done when the plants have grown to a good size, as it encourages a stocky growth.

Soon after the old or last year’s plants begin to grow again in the spring, they run to flower, but if the flower stems are promptly removed, and the plants top dressed and watered, they will remain productive for some time longer. Renew the beds every two years, as the plant dies down at the end of the second season.

When sowing Parsley to stand the winter, a plain-leaved variety will often be found superior to the curled or mossy sorts, which are, perhaps, handsomer, but the leaves retain both snow and rain, and when frost follows, the plants soon succumb. A plainleaved Parsley is far hardier, and will survive even a severe winter and is equally good for cooking, though not so attractive for garnishing. Double the trouble is experienced in obtaining a supply of Parsley during the winter, when only the curled-leaved varieties are given.

Where curled Parsley is desired and is difficult to obtain, because there is no sufliciently sheltered spot in the garden for it, it may often be saved by placing a frame-light over the bed during severe weather to protect the plants, or they may be placed altogether in cold frames. Care must be taken with all Parsley plants grown thus in frames, to pick off all decaying leaves directly noticed, and the soil should be stirred occasionally with a pointed stick between the plants, to prevent its becoming sour. Abundance of air should be given on all favourable occasions, removing the light altogether on fine days.

—Medicinal Action and Uses—The uses of Parsley are many and are by no means restricted to the culinary sphere. The most familiar employment of the leaves in their fresh state is, of course, finely-chopped, as a flavouring to sauces, soups, stuffings, rissoles, minces, etc., and also sprinkled over vegetables or salads. The leaves are extensively cultivated, not only for sending to market fresh, but also for the purpose of being dried and powdered as a culinary flavouring in winter, when only a limited supply of fresh Parsley is obtainable.

In addition to the leaves, the stemsare also dried and powdered, both as a culinary colouring and for dyeLg purposes. There is a market for the seeds to supply nurserymen, etc., and the roots of the turnip-rooted variety are used as a vegetable and flavouring.

Medicinally, the two-year-old roots are employed, also the leaves, dried, for making Parsley Tea, and the seeds, for the extraction of an oil called Apiol, which is of considerable curative value. The best kind of seed for medicinal purposes is that obtained from the Triple Moss curled variety. The wholesale drug trade generally obtains its seeds from farmers on the East coast, each sample being tested separately before purchases are made. It has been the practice to buy secondyear seeds which are practically useless for growing purposes: it would probably hardly pay farmers to grow for Apiol producing purposes only, as the demand is not sufficiently great.

—Constituents—Parsley Root is faintly aromatic and has a sweetish taste. It contains starch, mucilage, sugar, volatile oil and Apiin. The latter is white, inodorous, tasteless and soluble in boiling water.

Parsley fruit or ‘seeds’ contain the volatile oil in larger proportion than the root (2.6 per cent); it consists of terpenes and Apiol, to which the activity of the fruit is due. There are also present fixed oil, resin, Apiin, mucilage and ash. Apiol is an oily, nonnitrogenous allyl compound, insoluble in water, soluble in alcohol and crystallizable when pure into white needles. The British Pharmacopceia directs that Apiol be prepared by extracting the bruised fresh fruits with ether and distilling the solvent. The residue is the commercial liquid Apiol. It exercises all the virtues of the entire plant. Crystallized Apiol, or Parsley Camphor, is obtained by distilling the volatile oil to a low temperature. The value of the volatile oil depends on the amount of Apiol it contains. Oil obtained from German fruit contains this body in considerable quantity and becomes semi-solid at ordinary temperature, that from French fruit is much poorer in Apiol. In France, only the crystalline Apiol is official, but three different varieties, distinguished as green, yellow and white, are in use.

Apiol was first obtained in 1849 by Drs. Joret and Homolle, of Brittany, and proved an excellent remedy there for a prevailing ague. It is greatly used now in malarial disorders. The name Apiol has also been applied to an oleoresin prepared from the plant, which contains three closely-allied principles: apiol, apiolin and myristicin, the latter identical with the active principle of oil of Nutmeg. The term ‘liquid Apiol’ is frequently applied to the complete oleoresin. This occurs as a yellowish liquid with a characteristic odour and an acrid pungent taste. The physiological action of the oleoresin of Parsley has not been sufficiently investigated, it exercises a singular influence on the great nerve centres of the head and spine, and in large doses produces giddiness and deafness, fall of blood-pressure and some slowing of the pulse and paralysis. It is stated that the paralysis is followed by fatty degeneration of the liver and kidney, similar to that caused by myristicin.

Parsley has carminative, tonic and aperient action, but is chiefly used for its diuretic properties, a strong decoction of the root being of great service in gravel, stone, congestion of the kidneys, dropsy and jaundice. The dried leaves are also used for the same purpose. Parsley Tea proved useful in the trenches, where our men often got kidney complications, when suffering from dysentery.

A fluid extract is prepared from both root and seeds. The extract made from the root acts more readily on the kidneys than that from other parts of the herb. The oil extracted from the seeds, the Apiol, is considered a safe and efficient emmenagogue, the dose being 5 to 15 drops in capsules. A decoction of bruised Parsley seeds was at one time employed against plague and intermittent fever.

In France, a popular remedy for scrofulous swellings is green Parsley and snails, pounded in a mortar to an ointment, spread on linen and applied daily. The bruised leaves, applied externally, have been used in the same manner as Violet leaves (also Celandine, Clover and Comfrey), to dispel tumours suspected to be of a cancerous nature. A poultice of the leaves is said to be an efficacious remedy for the bites and stings of poisonous insects.

Culpepper tells us:
‘It is very comfortable to the stomach . . . good for wind and to remove obstructions both of the liver and spleen . . . Galen commendeth it for the falling sickness . . . the seed is effectual to break the stone and ease the pains and torments thereof…. The leaves of parsley laid to the eyes that are inflamed with heat or swollen, relieves them if it be used with bread or meat…. The juice dropped into the ears with a little wine easeth the pains.’

Formerly the distilled water of Parsley was often given to children troubled with wind, as Dill water still is.

—Preparations and Dosages—Fluid extract root, 1/2 to 1 drachm. Fluid extract seeds, 1/2 to 1 drachm. Apiol (oil), 5 to 15 drops in capsule.

—Preparation for Market—The roots are collected for medicinal purposes in the secondyear, in autumn or late summer, when the plant has flowered.

To dry Parsley towards the close of the summer for culinary use, it may be put into the oven on muslin trays, when cooking is finished, this being repeated several times till thoroughly dry and crisp, when the leaves should be rubbed in the hands or through a coarse wire sieve and the powder then stored in tins, so that neither air nor light can reach it, or the good colour will not be preserved. In the trade, there is a special method of drying which preserves the colour.

The oil is extracted from the ‘seeds’ or rather fruits, when fresh, in which condition they are supplied to manufacturing druggists.

What were Witches’ Flying Ointments?

What were Witches’ Flying Ointments?

Allegedly, special ointments and salves, when applied to the body, allowed one to mount a broomstick and fly to witches’ sabbats.

Two theories exist, not mutually exclusive. One is that the witches, if some were really witches, were on shamanic journeys. The other theory is that the ointments provided erotic adventures instead, with the broomstick serving for those lacking more conventional dildos, not a standard household item in medieval Europe. Ointments were applied where the skin is thin and permeable: the wrists or vagina.

Flying ointment formulas revealed under torture have since been tested, and the results from scientific testing indicate that many formulas, when applied topically, will produce the sensation of flight.

Dragons of Chaos and Destruction

Dragons of Chaos and Destruction

These dragons represent the negative power currents necessary to dissolve problems and sweep away troublesome people. They are of very dark colors: Black, gray, pewter, iron, dark magenta, purple, reds and greens so dark that they appear to be black. Their bodies are heavy and huge: in fact, they are the largest of all dragons. Their wide wedge-shaped heads sit atop long necks. Their serpentine tails are either barbed or with a spiked knob on the ends. Enormous wings carry them on swift flights.

When dragons of chaos and destruction make changes and help in rituals, they do everything in a big way. They go past your limited view of happenings, straight to the heart of the problem, so be certain you can stand their help before you call on them. These dragons work with re-creation of lives, relationships, and careers; breaking of barriers; changing luck; vast changes in general; work on past lives; divination; the confining or enemies or anyone who will hinder your forward growth or movement.

One of the very first recorded descriptions of a dragon is found in Babylonian records. The goddess Tiamat was considered to be the Great Mother Creator who built order our of chaos, on her own body. She was called a dragon and was said to be a monstrous creature with a scaly serpentine body, four legs, and horns on her head. After her spirit of initial creative activity. Tiamat spent her existence in repose. One of her offspring, the god Marduk, eventually killed her and build the earth and sky out of her body. This is a symbolic description of the activities of a chaos dragon: the breaking down of a static life-form and re-creation of another.

The ancient Egyptians said that before heaven and earth appeared a brood of serpents was created. They called these the Oldest of the Old. These serpents were very long and had only two legs. After the creation of the world and the universe, these serpents were confined, whether deliberately or by choice is not certain, in the Underworld, which every soul had to pass through on it way to judgment. The Egyptians advised that the soul should tread carefully on its journey, treating with respect the Oldest and his wife who reigned there.

The Egyptians also had a legend about the great serpent dragon Apep who daily threatened the sun god Ra when the Sun boat had to pass through darkness each night. The god Set who rode in the boat with the Sun god battled Apep on each nightly journey. When there was a solar eclipse, the Egyptians believed that Apep had broken out of his Underworld realm and had come into the physical world to do battle with Ra.

In Nordic myth, Niflheim was the lair of the great destructive dragon of chaos whose name was Nidhogg or Nidhoggr. Dread Biter, as he was called, lay coiled abut the root of the World Tree, constantly gnawing at it to destroy it. Nidhogg’s attempts at destruction were countered daily by the Norms who sprinkled the tree with water from their sacred well. But when Ragnarok, or the end of the world, comes the Norse say that Nidhogg will fly over the Hills of Darkness with the bodies of the dead on his wings. Another of Dread Biter’s tasks was to strip the flesh off all corpses.

Although dragons in general were looked upon as bringing disaster, depending of course upon their actions, chaos dragons are often quite literally omen of catastrophe. They can be seen in the area of disaster when other dragons create such things as great storms, earthquakes or floods, but their power lies in creating or precipitating wars, bloodshed, plagues, and desolation when humans have gotten things out of balance. Unfortunately, it seems to take such occurrences to make humans want to find a better way of doing things.

Although the dragons of chaos and destruction create upheavals and complete transformations and rebirths, they are not evil. Their magic power is vital to the magician. They require as much forethought and caution as when working with Fire dragons. But if your life and plans have become static, your luck stuck in a negative mode, or circumstances or people are making you feel helpless and hopeless, then these dragons will turn the tide of events. Just be very certain that you are prepare for the drastic change tat will come.

As with many kinds of dragons, the chaos dragons are connected with death and rebirth; in fact, more so than others of their species. Often, when riding the dragon in an attempt to destroy barriers and remove enemies, one finds oneself face to face with oneself–the worst enemy of all. This ride can turn into a dramatic rebirth for the magician if she/he is willing to accept what is being shown by the dragon.

This connection with death and rebirth can still be seen on coffin decoration well into the Middle Ages. A wooden coffin from Zobingen, Wurttembergisches Landesmuseum, Stuttgart has a beautifully carved and coiling serpent on it.

A close magician friend of mine had a problem, not of her making, with another magician. Louise’s problems began when she married and no amount of magic seemed to lessen the mental attacks. Finally she called upon the dragons of chaos and destruction. She did not specify what they should do; she only stated the problem and the fact that she wanted a definite end to the situation. Up until the final moments of the ritual, Louise had not been sure exactly how she was being attacked and had only a suspicion by whom, but the dragons let her clearly know. As she was working with the dragon mirror, she was given a glimpse of her attacker, heard an audible crack, and “saw” a second mirror shatter. The attacking magician must have had a shock upon finding her ritual mirror in pieces. The attacks stopped. Louise now has a huge dragon that protects her home as well as the little guardian dragon who plays with her cat. The positive results of this ritual came from several important factors; the cause was just; there were no specifics given as to what should be done; harm was not intended.

The dragons of chaos and destruction must be called only within a cast and sealed circle. All movements and gestures within the circle must be counterclockwise. Burn patchouli, basil and dragon’s blood or binding incense. Use black or the darkest of purple candles. Greet these dragons with the sword in your power hand, the staff in the other.

Credit for this information
 
“Dancing with Dragons”
 
D. J. Conway

Middle Age Witchcraft

Middle Age Witchcraft
 
 

During the early Middle Ages, the early Christian Church didn’t focus on witches or witchcraft. The Council of Paderborn in 785 explicitly outlawed the belief in witches, and Saint Boniface declared in the 8th century that a belief in the existence of witches was unchristian altogether. The Emperor Charlemagne decreed that burning a witch was actually a pagan custom, and anyone caught doing it would be punished by death. In 820 the Bishop of Lyon and others declared that witches could not fly or make brooms fly, could not make bad weather, nor change their shape. The idea that people could do these things, were deemed fanciful tales of mythology. The decree was accepted into Church law. King Coloman of Hungary declared that witches do not exist, and therefore witch-hunts were not necessary. Many other rulers of his day followed suit and the witch-hunts ceased for a while. These non-existent concepts lasted until the late 12th century. And the first medieval trials against witches occurs in the 13th century with the establishment of the Inquisition. The Church was actually concentrating on the persecution of heresy. But witchcraft, either real or just alleged, was treated as any other sort of heresy. It’s also at this time where we see the label Witchcraft applied broadly to pagan beliefs and practices. No longer does it become a label for a craft or practice, but as a title or label for a set of spiritual beliefs. Witchcraft becomes the title of a religion, with many varying practices. And it’s here where many today claim the label for their religious practice.

 

Today, Witchcraft can be defined as:

 

A neo-pagan religion that is further defined and put into practice by it’s many sects, such as Wicca, Deborean Wicca, Strega, Pictish and others.

 

The European witch-hunts reach their pinnacle around 1450. No longer is it a theological campaign for the church, but a phenomenon that resembles mass hysteria and fear. The classical attributes of a witch, casting negative spells to control others, flying on brooms, intercourse with the Devil, and meeting with demons and other witches at sabbats, became descriptive fact in Canon Law around 1400. Conspiracy theories begin to form; stating that witches use their sabbat rituals and underground movements as a means of plotting to overthrow Christianity. The church and monarchies see this as a war upon their authority and control to be weeded out and destroyed. The lands of the Holy Roman Empire, as well as Scotland were all affected by the trials. 29 editions of The “Malleus Maleficarum” were reprinted between 1487 and 1669, even though the book was condemned by the Catholic Church in 1490. It was continually used by secular witch-hunting courts to condemn and prosecute accused witches. Intellectuals spoke out against the trials from the late 16th century. Not even then elite society could keep themselves or their family members out of the witch jails. Johannes Kepler in 1615 used his prestige to keep his mother from being burnt as a witch. The 1692 Salem witch trials exploded even though the practice of witch trials was declining in Europe. During the Early Modern Period the concern over witchcraft reaches the boiling point. There are many thoughts as to why the trials began. That they were more about the desire of the Church and current Monarchies to gain or maintain control over the citizenry. It’s interesting to note that most of the witch trials that ended in convictions took place in rural areas with a 90% conviction rate. Another interesting statistic is how the highest concentration of trials took place along the borders of France, Germany, and Italy, in what is now modern day Switzerland. Some areas, such as Britain (with the exception of some notable trials in Scotland) saw fewer trials, but were still extensive. And some point to Spain as holding the largest portion of trials and executions. There were early trials in the 15th and early 16th century, but then the witch scare went into decline, before becoming a big issue again and in the 17th century. The practiced declined some say in part to other more weighty concerns placed before the Church and Monarchies. Others say it declined out of fear of reprisals. And still others claim it’s a combination of these reasons, and the increased practiced of Witchcraft sects to go underground and hide their beliefs and practices. There are many traditions who make the claim that their early practioners migrated away from these witch-hunt areas to escape persecution and continue their beliefs and practices. While others make claims of going underground into secret societies. Though there is no unequivocal evidence of secret pagan societies or migrations; we can learn from history how persecutions do indeed force people to flee or live in secrecy.

 

High Magic, Low Magic: Designations Help Define Our Styles

High Magic, Low Magic: Designations Help Define Our Styles

Author: Treasach

I personally find designations handy. They express no limit, only a specialization. It certainly helps you anticipate how easily you can work with another and how your styles and knowledge will mesh. I know, for example, that I don’t usually get on well with high magicians, or Iron John style wizards. That’s darn handy to know when someone tells me that he is a necromancer and a cabbalist.

As I label myself a ReClaimist, matriarchal, bardic green witch, most of you will have an idea of what I am currently working on, where my knowledge areas lie, what my focus is, and how I express my spirituality. That doesn’t mean I’ll stay like that forever, or that I’m not interested in other forms of worship, but it certainly makes it easier for us to find others of the same style. Rather like nametags at a convention.

I not only see no harm in it, I encourage folks to find a useful label for their personal style practice. Makes them feel more validated, too, especially when they are first starting out.

High magic is usually the term for what the wizards do. It’s rather like a Catholic mass, with all the ritual words in a sacred language, pomp and finery, ordained divine conduits, and strict adherence to detail. The power in high magic comes from without… the great universal energy that is harnessed by the correct performance of the ritual itself, with some measure from the performer (s) , but not much. They are mostly lending energy for the conduction of the spell to take place, which is why there is such an emphasis on hierarchy in high magic. It is vital that the ceremony be followed exactly with the correct people taking care of their assigned functions. The more powerful as spell, the less room for error.

The big draw for this kind of magic is that it offers a great deal of power in a relatively short period of time, but with a corresponding danger level as you ascend. The goal is to eventually control and submit the entire Universe. Nearly all wizards are male, white, and have terrible ego issues. They are usually still at the age where they feel invulnerable, since it’s required that you eventually wrestle with demons, for example, and incur the wrath of extra dimensional entities by enslaving them or their friends. It is often spelt with a ‘k’ to delineate it from low magic. Wizards find that sort of window dressing appealing.

Low magic is usually what witches do. Its goal is to make you one with the Universe, and therefore blissful, content, wise, with all your needs provided for. To unleash and accept your Goddess within, which is the same as the Goddess without, by giving full release to your Goddess self. This means that much attention is paid to your own instinct and the answers that are right for you, as your Goddess cannot ever be wrong, you just have to get better at hearing her. So our spells are more like mediation, sometimes with helpful symbols or foci like incense, statues, herbs, and other paraphernalia.

Most experienced witches don’t bother with it, however, unless they are trying to working on something much harder than usual. To effect change in the Universe, we try to use the Butterfly effect, to tug on the string of the Great Weave that will most affect the change we want. In trying to find the string, we learn how the Universe works and so increase our wisdom. And the Universe is vast, so She often can’t get to something as quick as She’d like.

It is therefore our job as Her representatives to draw her attention to inequities by blessing those who need it, to injustices by cursing those who deserve it, and other maintenance of the Continuum, thereby increasing our understanding and interaction with it.

Wicca is like high magic for witches. It calls upon the spirits and entities in a very ritualized format with specific assignments to the members, but primarily uses the inner energies of the group or individual to do the prescribed task. There is therefore no backlash if done incorrectly. But they do seem very fond of their accoutrements…

Most women choose the style of Low magic because it is more like their usual style of being: persuading and joining, rather than controlling. The sex of the practitioner doesn’t enter into it, other than gender training in their culture helping them have certain inclinations… That explains the overwhelming majority of practitioners in the Middle Ages being clergy. They often went into the priesthood for reasons OTHER than piety, like power and wealth, they were learned, and they had access to all sorts of magical formula, arcane materials, etc. So High magic, or ceremonial magic, was almost entirely Christian and clerical in the Middle Ages.

It is indeed all the same power. However, I can cure myself, clean my house, or get rid of my weeds and insects in my garden through chemicals created in a lab, or I can use chemicals in herbs and natural liquids. Some are just as dangerous to the environment, and myself but most aren’t.

Chemicals, like magic, are all made of the same components essentially but how they inter-react and perform is completely variable depending on how they were generated and used. They can be naturally gentle and persuading, or they can be artificially harsh, brutal, and destructive.

I’m sure most of you have heard of the phrase “As above, so below”. Only one interpretation is rendered as “As in Heaven, so it happens down here.” Another, more widely used and helpful meaning is “Change or events Outside affect the Internal, and vise versa.” ‘High’ in the case of magic means ‘external’, ‘low’ means ‘internal’. ONLY when hierarchy becomes so predominate in this culture, and High implies more powerful, and consequently more male, does High and Low magic take on some connotations that some people today take umbrage with. It’s not a personal insult to our style.

Now. When was the last time any of you enslaved a demon, deity, or angel to unwillingly do your bidding? How about binding your local ghosts, fairies, and spirits as your personal gophers? I don’t remember when it was that I forced the dead to come back in an unquiet rest to speak about the secrets of the Universe… High magic involves the use of formula and ritual to achieve just such dog collars on the Powers of the Universe. It isn’t the end in and of itself. The spell is usually to DO something, but it is the elemental being that figures out how to achieve the goal.

This kind of style offers much to recommend it to those that want a lot of power fast. Sure, High magicians have to keep their will focused on the spell for it to work, but only for the ritual itself. For the results of the spell to be efficacious, it doesn’t have to be PERSONAL, internal power that is bringing it about. That’s what the Harnesses of the Universe are for, like Jewish magic squares, Keys of Solomon, which can energize, activate, and execute many different kinds of spells simply by being performed correctly. However, the perils increase correspondingly.

I’ve seen a young wizard tell me that Hunters from the sprit world are stalking him, and we did a little complex ritual around a lamppost to confuse them so they can’t follow. I mean, I never saw them, but that doesn’t mean they weren’t there, so I won’t doubt his word. Much. But I’ll tell you. I’ve never done anything in my magic work to invoke their wrath in the first place.

I am not comparing levels of power here. A very experienced or instinctive witch who is close to the Warp and Weft of the Universe can indeed stop a storm with a thought. Unfortunately, that takes a great deal of Enlightenment to reach that point, so most of us don’t get there in a hurry, if ever. Now, it takes a wizard of far less experience, personal power, and self-mastery to achieve the same ends by going through the rigmarole to capture the power of the Storm God and just fire away or let Him do the work. It’s not easy, but it’s a hellova lot easier than becoming one with the Forces of a Hurricane and personally knowing on an unconscious level what strings to pull.

With these kind of benefits attached to High magic, including the hierarchy, the feeling of mastery and the practice of invincibility, it’s no wonder that most wizards are men. But there is no such thing as a free lunch. Most powers that are so bound in High magic are not only interested in becoming Unbound as soon as possible, they would also like to wreak revenge on the mortals who dared to commit such an atrocity.

Which is why my little wizard friend was almost PROUD at the Things following him. The quality of a wizard is told by the quality of his enemies, after all… I don’t know of many women who have the same disregard for personal safety as many men do, either, btw…

Now, the next time any of you try to harness the Angel of Life and Death to cure yourself of cancer by invoking the Necronomacon and creating a doorway to Hell in your closet, rather than simply lighting a candle and envisioning the cancer going away, then you can tell me that High magic and Low magic are the same.

You must admit, the first one, if done correctly, has a much greater probability of curing you quickly and permanently, but so much can go wrong. The latter requires a deeply Enlightened, experienced, or otherwise powerful witch, and you might not be able to find one before you croak, but at least you don’t have to worry about your relatives falling through to the Second Circle when they put their coats away at your wake.

Today’s Runes for Jan. 9th is Ger

Today’s Runes

Ice Runes are most commonly used for questions about struggle, conflict, and achievement. Ger is one of the runes that touches on the cycles of the year, in this case the fall harvest. These cycles are eternal, which is represented in the rune by the fact that it is unchanged by reversal. Ger can represent pregnancy or other forms of fruitfulness, and is especially indicative of the cycles of providence and karma – that which has been sown is now being reaped. This rune can also represent the cycles of wealth, for crops were frequently a sign of wealth.

Your Daily Number for January 7th: 3

Your creativity continues to manifest in every area of your life today. A sense of excitement permeates your daily routine, and at times you may lack focus. Clear communication is important today.

Fast Facts

About the Number 3

Theme: Expansive, Sociable, Dramatic, Diversified, Creative
Astro Association: Venus
Tarot Association: Empress

Today’s Runes for January 4th is Berkana

Today’s Runes

Ice Runes are most commonly used for questions about struggle, conflict, and achievement. Berkana represents the birch tree. The birch is frequently symbolic of renewal, rebirth, birth, growth and fertility. This rune is a joyous one, representing good outcomes from ventures undertaken. It is the rune of the family and of a good household.

Today’s Tarot Card for January 4th is The Empress

The Empress

This Tarot Deck: Crowley

General Meaning: Traditionally entitled “Empress,” this major arcana or “trump” card portrays the energy of the Great Mother. She is Nature, around us but also within us, the ever-unfolding Source of life-giving power. She is often pictured as a pre-Christian Goddess, as the one whom the High Priestess is channeling down to earth for the rest of us.

In medieval Europe, the Empress card was painted to represent whatever Queen currently ruled the land, probably to satisfy the Inquisitors. But the scholars of the Renaissance and beyond had no doubt of her true identity, although she could not be fully revealed on Tarot cards as the “woman clothed with the sun” until after the French Revolution.

This supreme archetype of femininity also symbolizes fertility. It is She who provides us nourishment and security. She is also sometimes seen as delighting us with flowers and fruit. A potentially terrifying aspect of this archetype manifests itself whenever karmic mood swings wipe out our plans, like a storm that has come upon us. Whatever happens, the Empress is the Source of our Embodiment and of Natural Law. She might even be called “the Great Recycler.”

Today’s Tarot Card for December 30 is The Empress

The Empress

This Tarot Deck: Crowley

General Meaning: Traditionally entitled “Empress,” this major arcana or “trump” card portrays the energy of the Great Mother. She is Nature, around us but also within us, the ever-unfolding Source of life-giving power. She is often pictured as a pre-Christian Goddess, as the one whom the High Priestess is channeling down to earth for the rest of us.

In medieval Europe, the Empress card was painted to represent whatever Queen currently ruled the land, probably to satisfy the Inquisitors. But the scholars of the Renaissance and beyond had no doubt of her true identity, although she could not be fully revealed on Tarot cards as the “woman clothed with the sun” until after the French Revolution.

This supreme archetype of femininity also symbolizes fertility. It is She who provides us nourishment and security. She is also sometimes seen as delighting us with flowers and fruit. A potentially terrifying aspect of this archetype manifests itself whenever karmic mood swings wipe out our plans, like a storm that has come upon us. Whatever happens, the Empress is the Source of our Embodiment and of Natural Law. She might even be called “the Great Recycler.”

Today’s Runes for December 23rd is Perth

Today’s Runes

Ice Runes are most commonly used for questions about struggle, conflict, and achievement. Perth is the rune of chance and gambling. Throw the dice, read your fate. Gaming is a fine way to pass the night…as long as one is careful. Games of chance have outcomes that are hidden from us, and as such Perth represents secrets unknown. Perth symbolizes enjoyment and wild abandon, but be watchful, for Perth is also the rune of mystery and the outcomes unexpected. You cannot lose if you do not play, but neither can you win…

Today’s Runes for December 20 is Algiz

Today’s Runes

Stone Runes are most commonly used for questions about the natural world and things beyond human control. Algiz can be easily recognized as the antlers of the elk that it represents. The elk can represent victory, but is much more appropriately associated with the thrill of the hunt itself. This rune therefore can portend vigor and success in active endeavors. Also, this rune seems symbolic of a hand with outstretched fingers – a protective hand. This hand may suggest that you will be shielded from things negative – the problems still exist, you are spared the brunt of their force.