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Ice Runes are most commonly used for questions about struggle, conflict, and achievement. Ken is the rune of light and knowledge, driving away darkness and ignorance and revealing hidden truth. This rune also brings forth images of friendship and comfort. Ken is the light of inspiration, the light of imagination, and a beacon in the darkest hours. |
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Ice Runes are most commonly used for questions about struggle, conflict, and achievement. 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. |
The virtues of mistletoe come from the earliest of times and are just as
mystical and mysterious, as it is magickal. The Greeks believed that
mistletoe had mystical powers and through the centuries it became associated
with many folklore customs. In European history, mistletoe is one of the
most sacred plants. With the many properties of this sacred herb, it was
believed to bestow life and fertility would be prosperous. It was considered
a protector against poisons and a passionate aphrodisiac.
The ancient Druids considered the mistletoe their most sacred herb. They
believed that mistletoe growing on oak trees possessed magickal properties
and considered it an all-heal, which would protect against all forms of
evil. In Celtic traditions, on the sixth night of the moon white-robed Druid
priests would cut the oak mistletoe with a golden sickle or boline. They
would then sacrifice two white bulls while reciting prayers that the
recipients of the mistletoe would prosper. As time went by, the ritual of
cutting the mistletoe from the oak came to symbolize the emasculation of the
old King by his successor. Mistletoe symbolized both a sexual emblem and the
“soul” of the oak. Because of this sacred belief, the herb was gathered at
both mid-summer and winter solstices. The custom of using mistletoe to
decorate houses at Christmas is a survival of the Druid and other
pre-Christian traditions.
In the Middle Ages and later, branches of mistletoe were hung from ceilings
to ward off evil spirits. In Europe they were placed over the house and
stable doors to prevent the entrance of witches. It was also believed that
the oak mistletoe could extinguish fire. This was associated with an earlier
belief that the mistletoe itself could come to the tree during a flash of
lightning. The traditions, which began with the European mistletoe, were
rationalized with the North American plant with the process of immigration
and migrating.
Today the belief is, in order for the mistletoe to be effective in magickal
spells, the herb must be cut with a single stroke of a golden sickle or
boline on the Summer Solstice, Winter Solstice or the sixth day after a new
moon. However you must take care not to let the herb touch the earth or the
herb will lose its magickal potency.
Mistletoe is known to have several names including, “all heal, devil’sfuge,
golden bough, and Witch’s broom. This magickal herb also is believed to be
sacred to the gods and goddesses, Apollo, Freya, Frigga, Odin and Venus. The
mystical powers of mistletoe have long been at the center of much folklore.
One is associated with the Goddess Frigga. The story is told that Mistletoe
is the sacred plant of Frigga, goddess of love and the mother of Balder, the
god of the summer sun. Balder had a dream of death that greatly alarmed his
mother, for if he died, all of life on earth would end. In an attempt to
keep this from happening, Frigga went at once to the four elements air,
fire, water, earth, and every animal and plant seeking a promise that no
harm would come to her son. Balder now could not be harmed by any deed from
this world or below it. Balder did however have one enemy. Loki, the god of
trickery and confusion. Loki knew of one plant that Frigga had overlooked in
her excursion to keep her son safe. It grew neither on the earth nor under
the earth, but on apple and oak trees. It was the beloved mistletoe. Loki
made an arrow tip of the mistletoe, he then gave it to Hoder, the blind God
of winter, who shot the arrow striking Balder dead. The sky paled and all
things in earth and heaven wept for the sun god. For three days each element
tried to bring Balder back to life. Frigga, the goddess and his mother
finally restored him. It is said the tears she shed for her son turned into
the pearly white berries on the mistletoe plant and in her joy Frigga kissed
everyone who passed beneath the tree on which it grew. The story ends with a
decree that who should ever stand under the humble mistletoe, no harm should
befall them, only a kiss, a token of love. It is believed that this was the
core for the translation of the old myth into a Christianized way of
thinking and acceptance of the mistletoe as the emblem of that Love which
conquers Death. Its medicinal properties, whether real or imaginary, make it
a just emblem of that Tree of Life, the leaves of which are for the healing
of the nations and draws parallels to the Virgin birth of Christ.
Kissing under the mistletoe is first found associated with the Greek
festival of Saturnalia and later with primitive marriage rites. They
probably originated from the belief that it has power to bestow fertility.
It was also believed that the dung from which the mistletoe grew possessed
“life-giving” power.
In Scandinavia, mistletoe was considered a plant of peace, under which
enemies could declare a truce or warring spouses kiss and make-up. Later,
the eighteenth-century English credited with a certain magickal appeal a
device called a kissing ball. At Christmas time a young lady standing under
a ball of mistletoe, brightly trimmed with evergreens, ribbons, and
ornaments, could not refuse to be kissed. Such a kiss could mean deep
romance or lasting friendship and goodwill. If the girl remained unkissed,
she could not expect to marry the following year.
In some parts of England the Christmas mistletoe is burned on the Twelfth
Night lest all the boys and girls who have kissed under it never marry. If a
couple in love exchanges a kiss under the mistletoe, it is interpreted as a
promise to marry, as well as a prediction of happiness and long life. In
France, the custom linked to mistletoe was reserved for New Year’s Day: “Au
gui l’An neuf” (Mistletoe for the New Year). Today, kisses can be exchanged
under the mistletoe any time during the holiday season.
Bibliography:
Holiday Spot
Herbal Magick by Gerina Dunwich, New Page Books
A Modern Herbal by Mrs. Grieves
The Anglo-Saxons settled Britain in the early fifth century, giving their name to the land now known as England. Very little remains of the native culture of the Anglo-Saxons. We learn from the Venerable Bede, a seventh century Christian historian, that the months we now call December and January were considered “Giuli” or Yule by the Anglo-Saxons. According to the historian, his Anglo-Saxon ancestors celebrated the beginning of the year on December 25th, referred to as “Modranect”— that is, Mothers’ Night. This celebration most likely acknowledged the rebirth of Mother Earth in order to ensure fertility in the coming spring season. An Anglo-Saxon charm for crop fertility, recorded in the eleventh-century and known as “Aecerbot,” refers to the Earth as “Erce, [the] Earthen Mother” and contains the following praise poem for her:
Hale be you, earth,
mortals’ mother!
May you ever be growing
in god’s grasp,
filled with food,
useful for folk.
It could be that the poem refers to Nerthus, the earth goddess the Roman historian Tacitus identified as venerated by the continental Germanic tribes, but we will probably never be sure.
Many scholars have suggested that the mother goddess Friga (Frigg in Old Norse) played a central role in the Yuletide observances, although no records remain of specific celebrations for Mothers’ Night. Chief of the goddesses and the consort of Woden, Friga ruled over childbirth and marriage and inspired the naming of several English towns like Frobury and Fretherne, as well as the English word for the day of the week, Friday.
It is very likely too that the Yule celebrations also included honors for Freyja, who governed love and fertility. Both she and her twin brother Freyr were associated with the boar, the primary animal represented in Yuletide customs and indeed in Anglo-Saxon culture in general. Scholars first discovered the importance of the fierce wild boar through warrior poetry like the epic Beowulf. Beowulf’s men wore boars on their helmets both to protect their own heads—and to intimidate their opponents. But it is not only in literature that we find the boar motif. Twentieth-century archeological discoveries like that of Sutton Hoo (a dig containing a royal burial and many different artifacts) have revealed the truly widespread significance of this totemic animal, even into the Christian era. The boar continued to ornament brooches, bowls and jewelry as well as more military objects for centuries.
The boar’ significance as the center of the Yuletide celebration outlived not only the conversion to Christianity, but even the disappearance of the creature itself from England. By the late Middle Ages, the offering of the boar’s head had lost its religious significance, but it continued to be the centerpiece of the Christmas feast, and indeed the Yule procession. Along with songs honoring the traditional holly and ivy—often said to fight with each other for prominence in the hall—the songs to accompany the boar’s head still convey the joy its arrival would bring and the twelve days of merriment this first course promised, as this fifteenth-century song attests:
The boar’s head I bring,
Singing praises to the lord. [chorus]
The boar’s head in hand I bring,
With garlands gay and birds singing!
I ask you all to help me sing,
Who are at this banquet.
The boar’s head, I understand,
Is the chief service in all this land,
Wherever it may be found,
It is served with mustard.
The boar’s head, I dare well say,
Soon after the twelfth day [of Christmas]
He takes his leave and goes away—
He has left the country.
The second course, according to another contemporary song, was cranes, herons, bitterns, plovers, woodcocks and snipe. Then came the larks in a hot broth, almond soup—to say nothing of the sweet wine, good ale and brown bread—and then venison, capons, dove entrails, currant jelly…and the list continues. At Yuletide in Medieval England, no one in the hall was going to go hungry.
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Jade Runes are most commonly used for questions about love, friendship, and relationships. Laguz is the most strongly feminine of runes, representing water. Deep sexuality is suggested by this rune. Through Laguz, water is seen as the ocean – vast, uncontrollable, ever-changing, and vital. When interpreted as the returning tide, Laguz can also predict the inevitable return from a long journey. |
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Jade Runes are most commonly used for questions about love, friendship, and relationships. Laguz is the most strongly feminine of runes, representing water. Deep sexuality is suggested by this rune. Through Laguz, water is seen as the ocean – vast, uncontrollable, ever-changing, and vital. When interpreted as the returning tide, Laguz can also predict the inevitable return from a long journey. |
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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. |
This Tarot Deck: Tarot of the Spirit
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.”
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Stone Runes are most commonly used for questions about the natural world and things beyond human control. 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. |
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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. |
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Gold Runes are most commonly used for questions about business, career, and property. 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. |
This Tarot Deck: Crowley
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.”
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Stone Runes are most commonly used for questions about the natural world and things beyond human control. 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. |
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Stone Runes are most commonly used for questions about the natural world and things beyond human control. 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. |
Banishing Magick
Northern Dragons
Probably the greatest of Northern dragons was Nidhogg (Dread Biter) who lived in Niflheim and was constantly gnawing at the World Tree. Nidhogg would be classified as a chaos dragon, one who destroys in order to re-create. This idea of destruction-resurrection extended to the Norse belief that Nidhogg stripped all corpses of their flesh.
In the Northern regions, dragons were said to live in cold seas or misty lakes, storms and fogs. When these were not available, dragons lurked in deep underground caverns, coming out when hungry or when there was a thunderstorm. Even after conversion to Christianity, the Scandinavians, especially the Norwegians, placed carved dragon heads on the gables of their churches to guard against the elements, as for years they had guarded their ships with dragon-headed prows.
In the original legends of Scotland, Scandinavia, and northern Germany, dragons were not winged, nor were they totally evil. Up until the early Middle Ages, it was reported that flights of dragons were as common as migrating birds. By the Middle Ages when the Christians had grabbed control of nearby everything and were fanatically persecuting Pagans, they changed the ideas of dragons into winged monsters, always menacing and evil, some with multiple heads. They described some of them as having the throat and legs of an eagle, the body of a huge serpent, the wings of the bat, and a tail with a arrow tip; we now call these two-legged dragons wyverns. Christianity was quick to equate dragons with their Devil and their Hell. The Christians also portrayed all non-Christian rulers as evil, destructive dragons.
There are many Christian references to dragons, all of them negative, which generally speaking meant “down with Pagan ideas.” One such tale is told in the book of Bel and the Dragon in the Apocrypha: another is described in the book of Daniel. Christian tales of saints and dragons always picture the dragon losing. The Christians want you to believe that they have killed dragon power, but this is not so. They have not, and never will destroy magick or the wily, elusive dragon.
Christianity and its admonition to hunt down and destroy dragons brought about the end of common dragon sightings, for these great and knowledgeable beasts withdrew from the physical plane, especially in Britain, and Europe. In the Orient dragons were never subjected to the malicious hunting practices of Europe and so continued to involve themselves in human and cosmic affairs. Oriental dragons, being as a whole gregarious extroverts, having generally been treated with much more respect and honor than other dragons.
In Mexico the dragons of the Olmecs were pictured with the body of a rattlesnake, the eyebrows of a jaguar, and feathers. This combination of serpent-jaguar-dragon was common among the civilizations of Mexico, Central America, and certain portions of South America. This combined sinuous and hungry form symbolized the ambiguities of the universe, the process of destruction and re-creation, subconsciously understood by even the most primitive people. Although these cultures were primitive by our standards, they were certainly not without knowledge, cultural advancements, and scientific studies. After their own fashion, they were very spiritual people, who would have been perfectly capable of discovering dragon power; their strange half-dragon, half-jaguar carvings represent their understanding and acknowledgement of the dragons of their continent. Quetzalcoatl, the Feathered Serpent, a dragon serpent figure known and revered over much of the area, bore many of the same characteristics as Oriental dragons.
“Dancing with Dragons”
D. J. Conway
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Stone Runes are most commonly used for questions about the natural world and things beyond human control. 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. |
Lemon Magic
Author: Janice Van Cleve
Lemon magic is a form of alchemy that has been practiced around the world in many different cultures for over 2500 years and it is still very alive and effective today. The word “alchemy” itself comes from the Arabic al-kimia, which is translated as the art of transformation. The fundamental ideas of alchemy are supposed to have begun in the ancient Persian Empire sometime before 500 BCE. In the Middle Ages its more popularized pursuits were alleged to be the transformation of lead into gold, the creation of the elixir of life, and the search for something called the philosopher’s stone. It was not until the Seventeenth Century that alchemy was itself transformed into modern chemistry.
Today in America, lemon magic is usually thought of as “turning lemons into lemonade.” There are various modern applications of this magic worked by different methods for different ends. One of the most common is “spin”. Spin is the reinterpretation of one set of words or events from a negative connotation to a connotation that is positive or at least neutral. It sometimes manifests itself as damage control. The alchemists who practice this art are called spin-doctors and they are found mainly in the arenas of government and politics, but they also proliferate as corporate lawyers and lobbyists.
Another application of lemon magic is in the business world. There it is found in mergers and acquisitions. The objective here is to identify struggling companies whose stock price is less than the value of their assets. When a target is found, corporate lawyers swoop in and devour the victim, absorbing it into their own company. Thus a liability for one set of investors is transformed into an asset for another set. A by-product of this process is usually downsizing and more people out of work.
These examples and many more demonstrate tangents of lemon magic where the effect is upon things and people outside of the magic worker. The magic worker remains unchanged in the process. However, the ancient art of alchemy went much deeper than this. It envisioned transformation of the alchemist herself with the ultimate goal of perfecting the state of humanity. Certain schools have argued that the transmutation of lead into gold is really an allegory for transmuting the imperfect human body into a perfect immortal body.
This, of course, ran counter to the concept held by official church doctrine that all human beings were corrupt, stained by sin, and condemned to hellfire unless they put their faith in the authority of the church and bought their indulgences. So alchemists dissembled the true intent of their work with cryptic symbology and vague rhetoric to avoid the tortures of the Inquisition.
Today we have no need to hide our alchemy, but often we don’t realize that we are using it. Turning lemons into lemonade by willfully changing our attitudes or perceptions toward the lemons is truly a transformation of magical proportions.
Starhawk – a well-known ecofeminist, author, activist, and priestess – defines magic as the art of changing consciousness at will. Aleister Crowley – poet, prophet, and magician – defined magic in much the same way. He called it the science and art of causing change to occur in conformity with will. These folks and others who have written about magic are not talking about parlor games like levitating tables and making coins disappear. They are talking about understanding ourselves and the world around us so well that by our wills we can make of our situation what we want it to be.
Doreen Valiente, who with Gerald Gardner was chiefly responsible for bringing Wicca and Witchcraft into the 20th Century, sums it up best: “By developing their powers, the magician or witch develop himself or herself. They aid their own evolution, their growth as a human being; and in so far as they truly do this, they aid the evolution of the human race.”
So changing lemons into lemonade is truly a magical act. By seeing and acting upon the positive opportunities that lemons present to us, we not only improve our journey through the world, but we make it a more pleasant place for everyone else. This is not about “looking on the bright side” like some Pollyanna. This is about acknowledging the whole package – bright and dark – and by will and energy making it useful.
For example, a friend recently called me about 7:00 pm. It was already dark and I was settling in for the evening. She said that her car had been towed. Did she sob about her misfortune? Did she anguish about the $200 it would cost to get it out of impound? Did she even ask me for a ride home?
No. She asked me out for a drink!
She happened to be in my neighborhood and we had not seen each other for a while. We enjoyed a lovely conversation, a couple of nice drinks, and I drove her to the impound place for her to retrieve her car. It still cost her $200 and a complete alteration of her plans and mine for the evening, but she transformed that lemon into a delightful reunion and evaporated the stress it could have generated. That’s lemon magic!
The same thing happened to me just the evening before. I was at the house of some dear friends on the other side of Puget Sound. That means I had to take a ferry to get back home. The ferry website said there would be a boat leaving at 9:45 pm but in reality the next boat was not until 11:40. By the time I got back to Seattle, it was nearly one o’clock in the morning and there were no busses. So I had to march two miles uphill through the center of town in the middle of the night to get home.
Did I get angry with the webmaster or the ferry system? Not at all.
It was an opportunity for additional exercise and to work off calories. It was a beautiful night and a chance to experience my city in its quiet stillness. Best of all, it underscored my health and stamina and confirmed that I could still depend on my old body to function. It even prepared me for two glorious hikes in the mountains later that week. Lemonade!
Some folks go to the gym to work out when Life hands them a lemon. They not only dispel the negativity via vigorous exercise, but also shed some pounds in the process. Others learn from their lemons and pass on their lessons in the form of teaching or they modify their own behaviors to avoid those lemons in the future. By all these methods, and others besides, people can transform their mis-fortunes into positive fortunes.
Now if we could only learn to transform our lemons into a deep rich Burgundy, we’d really have something!
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Ice Runes are most commonly used for questions about struggle, conflict, and achievement. Thurisaz represents a thorn, the most basic of barriers to our boon or our bane. In the case of hedges, thorns protect our encampments from that which skulks towards us from the outlands. In the case of rosebushes, thorns keep us from beauty. Though thorns are passive and have no thoughts, they puncture, tear, and may even be poisonous. Hence, this rune may also represent irrational violence and anger. |
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Stone Runes are most commonly used for questions about the natural world and things beyond human control. Laguz is the most strongly feminine of runes, representing water. Deep sexuality is suggested by this rune. Through Laguz, water is seen as the ocean – vast, uncontrollable, ever-changing, and vital. When interpreted as the returning tide, Laguz can also predict the inevitable return from a long journey. |
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