Grimassi, Raven - Wiccan Magick PDF

WICCAN MAGICK
The Inner Teachings Revealed
Raven Grimassi reveals initiate-level teachings gathered over
the course of twenty-five years of study and practice-and

gives seekers a rare opportunity to access Wicca's most
ancient inner teachings. Wiccan Magick is a complete study
of all aspects of magickal practice and belief
•
Uncover the mystical meanings of Wiccan
concepts and objects
•
Understand the secret inner m echanisms of
Wiccan magick
• Explore the Mwhy" of Wiccan concepts
• Enhance your own magical workings by fully

understanding how the spells and rituals work
•
Learn the inherent occult properties of natural
objects-and how to tap their power
• Explore folk magick, herbal magick, mineral

magick, the elements, the astral realm, the odic
force; and lunar and solar consciousness
About the Author
Trained in the Family Tradition of Italian Witchcraft as well

as Gardnerian Wicca. Brittic Wicca. and the Pictish-Gaelic
Tradition, Raven Grimassi has been a teacher and practition
er for over twenty-five years. He is currently Directing Elder of
the Arician Ways. It is his life's work to ensure survival of tra
ditional material. He was the editor of bven s C:lll magazine
(1992-1995), a journal of pre-Christian European Religion, and
has been a writer and editor for several other magazines. He
lectures and teaches workshops and classes on the practices and
natures of Wicca and Witchcraft, and has appeared on televi
sion and radio talk shows in the San Diego area.
To Write to the Author
If you wish to contact the author or would like more infor

mation about this book, please write to the author in care of
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Raven Grimassi
</o Llewellyn Worldwide Ltd.
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RAVEN GRIMASSI
WICCAN
MAGICK
Inner Teachings of the Craft
2000
Llewellyn Publications
St. Paul, Minnesota 55164-0383, US.A.
Wiccan Magick. © 1998 by Raven Grimassi All rights reserved. No
part of this book may be used or reproduced in any manner
whatsoevet; including Internet usag� without written permis
sion from Llewellyn Publications, except in the case of brief
quotations embodied in critical articles or reviews.
FIRST EDITION
Fourth Printing, 2000
Cover design by Tom Grewe

Cover art by Paul Mason
lllustrations by Shadowhawk
Interior design and editing by Connie Hill
Library of Congress Cataloging-in-Publication Data

Grimassi, Raven. 1951-
Wiccan magick : inner teachings of the craft I Raven
Grimassi. - 1st ed.
p. em. -
Includes bibliographical references and index.
ISBN 1-56718-255-0 (trade pbk.)
1. Witchcraft. 2 Magick. I. Title.
BF1566.G74 1998
133.4'3-dc21 98-37833
CIP
Llewellyn Worldwide does not participate i n , endo� or have any authority or

responsibility concerning private business transactions between our authors and
the public
All mail addressed to the author is forwarded but the publisher cannot.
unless specifically instructed by the autho�; give out an address or phone
number.
A Division of Llewellyn Worldwid� Ltd.
St. Paul, Minnesota, 55164-0383, US.A
www.llewellyn.com
Printed in the United States of America

Dedication
To the members of Clan Umbrea,

who through the walk of Light and Darkness
have remained my true companions on the Path.
Other Books by the Author
The Book of the Holy Strega (Nemi Enterprises, 1981)

The Book of Way.�; J.Vls. I& II (Nemi Enterprises, 1982)
Whispen the Teachers of Old Italy
(Moon Dragon Publishing, 1991)
Teachings of the Holy Strega (Moon Dragon Publishing, 1991)

Ways of the Strega (Llewellyn Publications, 1995)
Wiccan Mysteries (Llewellyn Publications, 1997)
Hereditary Witchcraft (Llewellyn Publications, 1999)
Italian Witchcraft (Llewellyn Publications, 2000)
Acknowledgments
I wish to thank my long-time friend Donald Michael Kraig,

author of Modern Magick, for reading my manuscript and for
his helpful s uggestions on how to improve the material. I also
want to thank the many te achers I've had the honor to s t udy
with, some of whom were s t udents who taught me more than
I ever taught them. Finally, I wish to thank my ever vigilant
critics who inspire me to strive toward becoming a better
writer and rese archer.
Contents
Introduction xi
Chapter One The Old Ways 1

Chapter Two Folk Magick in Wicca 17
Chapter Three The Herbal Craft 31
Chapter Four Mineral Magick 49
Chapter Five The Four Elements 67
Chapter Six The Astral Realm 87
Chapter Seven The Odic Force 105
Chapter Eight The Art of Magick 119
Chapter Nine Lunar and Solar Consciousness 139
Chapter Ten Understanding Wiccan Rites 155
Chapter Eleven Walking the Magickal Path 177
Appendix One Symbolic Natures 193
Appendix Two Tables of Correspondences 215
Appendix Three Dream Working 221
Appendix Four History of Western Occultism 227
Glossary 231
Suggested Reading 235
Bibliography 237
Index 241
Introduction
M
y purpose in this book is to provide the reader with
an understanding of the inner mechanisms of
Wiccan magick. The following chapters present a
blend of magickal concepts constituting an inner magickal
tradition within Wicca. Modern Wicca is an extremely eclec
tic religion; today we find many elements comprising what
was once a simplisti<; ancient Pagan fertility cult Because
modern Wicca embraces many traditions, from many differ
ent cultures, it is difficult to do justice to each one in the scope
of a single volume such as this book. What I offer here is an
overview of basic initiate-level concepts as I have found them
within several Wiccan traditions.
I believe that it is just as important to understand why
something works as it is to understand how something works.
Many books will provide you with instructions on how to
cast a spell or perform a ritual, but few provide an under
standing of why the spells or rituals work. I believe that such
an understanding greatly empowers a person's ability to create
or enhance his or her own magickal workings.
In this book you will discover the inherent occult proper
ties of natural objects and the means by which their power
can be tapped. The secrets of lunar light and lunar magnetism
are revealed in this book, along with techniques to bind or
release this ancient energy source. You will also discover why
xii INTRODUCTION
bonfires and candles came to be used in Wiccan magick and

how they affect spells and rituals.
The. powers of the mind are essential to the practice of
magick . A magickal mentality serves to connect the practi
tioner to higher sources of power. Therefore I have included in
this book several chapters dealing with lunar and solar con
sciousness, as well as magickal reasoning and lifestyle. To live
and walk a magickal path is to see the world around you in a
different light
I think 'it is important to understand the evolution of the
Craft and to .comprehend the various aspects included in rit
ual, spell casting, and general theology. When we understand
why something exists within a ritual structur� we can better
understand how to build on the underlying concepts. These
concepts reflect the wisdom of those who came before us; we
can join in partnership with our ancestors and aid the con
tinuance of Wiccan practices as we adapt them to new envi
ronments. When an organism stops growing it begins to die. It
is essential for new growth that the roots be sound and
healthy. Therefor� it is wise to blend the old ways with the
new ways, abandoning neither.
In modern Wicca we find two main branches of practice:
Ceremonial and Shamanic. Ceremonial magick is largely built
on techniques, concepts, and rituals established by ancient
practitioners. Shamanic Wicca is built mainly on intuitiv� self
directed methods, although still incorporating ancient tech
niques such as drumming, fasting, and trance inducement
Ceremonial magick has evolved from Shamanic practices that
were refined over countless centuries of magickal practice.
The concepts in this book are drawn from those teachings
and practices that survived the test of time. The modern prac
titioner need not be bound to this structur� but will find
value in the teachings reflected here. For the Shamanic
Wiccan, this book provides a study of the areas that the
ancient practitioners felt were important to focus on. The
elements described here can serve as a guide, directing the
INTRODUCTION xiii
practitioner toward mapping out the modern relevance of sur

viving concepts and structures. What was important to our
ancestors is still important to their descendants.
Ceremonial Wiccans will find more than familiar struc
ture and theology in this book. They will rediscover the spir
itual and magickal forces that empower all that has been
passed down to us. It is easy to perform the rites as we have in
the past and to grow dispassionate toward them, but it is the
inner mechanisms within them that give life and animate the
current flowing through the rituals. This is an ancient cur
rent flowing from the past to the present My purpose in writ
ing this book is to encourage us all to look again beneath the
waters and to rediscover the teeming life within.
To walk the path of Wiccan magick is to align oneself with
the ways of Nature. Through alignment we come to under
stand the ways of Mother Earth. In this mentality we find that
Nature is the reflective blueprint of· divine creation.
Understanding this, we can then discern the patterns within
Nature and realize that her ways and laws are themselves
reflections of a higher principle. In this we find that all things
are connected. In connectivity we are never alon� for we
belong to the community of souls. Spirits and guides walk
with us, and our journey is directed from within and from
without. Let us therefore turn now to the well-worn path.
From there we shall blaze new trails and walk the path of
Wiccan magick together.
Chapter One
The Old Ways
The Old Was y s� of connectivity to

the Source-of-All-Thing;. They re:lch
that Divinity s i reflected in Nature,
and Nature s i reflcctm in the diversity
oflife-forms within it The Old Ways
rcvc:U th:lt Nature s i the Great Tc:icher:
W
hen Gerald Gardner's writings first came to pub
lic attention in 1954, he called Wicca The Old Rdi
gion The Old Religion evolved out of primitive
Neolithic beliefs and concepts, eventually evolving into a
European Mystery Tradition containing the accumulated
knowledge and wisdom of many generations. The ancient
pre-Christian European Mysteries are the very roots of mod
ern Wicca. These Mysteries form the foundation of modern
Wiccan ritual and magickal practices, and it is from these
ancient roots that we draw the nourishment that allows for
new growth.
4 CHAPTER ONE
Magick and religion arose out of humankind's attempts to

understand the world in which they existed. To our ancestors,
the ever-returning cycles of Nature and the unnamed laws of
cause and effect all seemed to suggest an established order to
the Universe Certain foods satisfied and others did not. Some
techniques brought about a successful hunt and other tech
niques failed to do so. The ancients thought that surely some
thing must be in control of these things. If this were true;
then perhaps there were ways to encourage this mysterious aid.
A structured belief system incorporating various gods and
spirits evolved from primitive beliefs in unseen forces. Natural
objects became associated with desired effects, and over the
course of time a list of magickal charms resulted. With these
items, specifically favored by a certain deity or spirit, a hunter
brought down his prey or a healer drove away the negative
forces causing illness. Just as the presence of an animal's foot
prints could lead a hunter to the presence of the animal, so
too arose the belief that a symbol could bring about the man
ifestation of the very thing it symbolized. This principle was
one of the earliest forms of magickal thinking.
The ancients saw within Nature the workings of Divine
Consciousness. In other words, just as we can look at a paint
ing and say this is the work of Rembrandt or Van Gogh, so too
the ancients discerned the techniques of divinity within the
ways of Nature itself Study focused upon the lesser life forms
because the ancients believed them to reflect the basic nature
of divinity. Such a belief also extended to rocks and gems. This
is why we find the association of crystals, plants, and animals
within occult symbols and correspondences. The magickal
people of old devoted a great deal of study to them, realizing
that divinity is most understandable through recognition of
its handiwork.
In early triballifr; certain individuals were known for their
ability to understand and use these methods of magickal
thought. Whether we call them Shamans, Medicine Men or
Medicine Women, or village Witches, theirs was an ancient
THE OLD WAYS 5
Craft Just as the primitive tribes of our ancestors valued mem

bers who could shape pot tery, make a bow, or fashion a spe�
so too did they value those skilled in the craft of magickal
practices. In time these people established a body of initiates
from which evolved the priests and priestesses of the Old Ways.
Wicca, as the Old Craft, is a religion that teaches connec
tions to Nature and more importantly to the forces behind
Nature. Its purpose is, in part, to align an individual with the
flow of energy on this plane and to teach rapport with deity.
Participating in the seasonal rites attunes a person to Nature's
vibration. From this arises an increase in psychic abilities. I f
you have ever been around animals in the wild, you can tell
they are sensing things well beyond what their five senses
reveal to them. It becomes the same for us when we share the
religion of Nature with these untamed creatures.
By seeking an understanding of divinity within the ways
of Nature we establish an unspoken communication with the
Creators. As we come to know the Old Ways, we encounter and
embrace. the polarities of the Great Spirit (Goddess and God).
Out of this we develop a reverence for them and establish a
rapport Every ripple of energy causes a response, whether that
energy is in the form of a prayer or a ritual. In essenct? the
Craft is a system of learning how to work with these ripples.
This is the art or "craft" of our magick.
The Craft is a system of spiritual development as well It
teaches us to walk in balance. We learn that everything con
nects and shares a relationship with everything else. What we
do to the Earth, and to each othet; we do to ourselves. The Old
Ways teach reverence for life and the indwelling spirit, helping
prepare us to someday dwell within the spiritual realms that
await us, once we are free from the Cycle of Rebirth here in
the physical dimension.
The Old Ways teach alignment and this extends to how we
function a s both physical and spiritual Beings within the
world of Nature. Alignment also means becoming of the same
vibration or frequency. Like attracts like in a metaphysical
6 CHAPTER ONE
sense. From the perspective of the Old Craft, celebrating the

seasonal rites bathes one in the energy tides of Nature
Through this union we become like Nature; meaning we
attain a harmonious resonance with Her Ways. To attain such
a vibration joins us with all that is natural and free (undevel
oped and untamed). In this sense we are then of the same spir
ituality as a soaring hawk, or a beautiful bounding stag. In
effect, we share the same religion or spirituality through this
connection.
We see in Nature that deity is the one creator and main
tainer of all that is. In an attempt to perceive it and commu
nicate with it, we personify it as a goddess and a god. The
God and Goddess of Wiccan theology are essentially opposite
aspects or polarities of the Divine-Source-of-All-Things. In
other words, they are those aspects of divinity which we can
isolate as active and receptive; electrical and magnetic; mascu
line and feminine; etc. Look at all the names of gods and god
desses employed over countless generations, and you will see
the many ways in which humankind has tried to connect in
an intimate way with divinity.
There is much debate in modern Wicca as to what deity i�
how we relate to it, and how we are part of it. In ancient times
deities were personal gods and goddesses, perceived as beings
who were conscious of us, caring and providing for our needs.
With the influence of Eastern Mysticism (as interpreted by
Western minds) some modern Wiccans view the gods as
aspects of our Higher Selves, our own divine nature dwelling
at the core of our being. In either case our relationship with
what we perceive as deity is just that-a relationship. It carries
with it some responsibilities and some degree of accountabili
ty, just as any relationship does. The debate here is when; and
to whom, do such things pertain.
In the study of divinity as expressed within physical
Nature; the ancients chose animals reflecting corresponding
aspects of divine expression. An object or living creature was
chosen because in some concrete fashion it displayed to the
THE OLD WAYS 7
human mind something of its own character that reflected a

spiritual principle in a physical manna Therefore the tradi
tional sacred animals of gods and goddesses, and the prescribed
magickal plants and stones of Occultism, have all been passed
down through generations as examples of the generative and
germinative powers of divinity as expressed within Nature.
W ithin the ancient Mystery Traditions, priests and priest
esses dressed themselves in animal disguises, wearing masks
and the fur or feather coverings of various animals in order to
symbolize divine principles and natures. They did this also in
an attempt to align themselves with the spiritual current flow
ing through the creatures it animated. To become the animal
was to become the principl� and to become the principle was
also to become its source. T his is a very important aspect of
magickal reasoning. Out of such magickal thought among
ancient secret societies arose the concept of such mythological
creatures as the centaur; satyr; harpi� and unicorn
Enough remains from ancient sources concerning the
ancient Mystery Traditions in the Aegean and Mediterranean
regions (Old Europe) to have preserved many of the ancient
Mystery Teachings. Ancient Egypt, a Mediterranean nation, pre
served the Old Way concepts in the images of their gods. Many
early Egyptian deities are portrayed with various bird heads.
Among Neolithic religious icons discovered in Old Europe we
find that carvings of bird deities preceded humanoid deities
and most other animal forms as well. The Greeks and Romans
also possessed very advanced Mystery Cults such as the Beusin
ian Tradition and the Cult of Dionysus.
In the mythology of northern Europe we find many of
the same Mystery themes. In Teutonic lands we see Odin (who
gained enlightenment by hanging from a tree) and his ravens,
along with Loki and the wolf In Celtic lands we find Epona
and the horse, Cernunnos depicted with a stag, and
Blodeuwedd with her owl. In the Tale of Taliesin many bird
and animal forms appear as symbols of the powers of divine
transformation. The Goddess in this story ends up swallowing
8 CHAPTER ONE
the God who has transformed himself into a seed. The seed
impregnates the Goddess and she gives birth to a renowned
bard known as Taliesin A study of t.r.is mythical legend
reveals the inner mechanics of divine transformation as it
moves through the physical dimension, planting the seed that
can become enlightenment within human consciousness
the seed ofspirit born in the womb of 1113treJ:
The Ancient Agricultural Mysteries
Plants are an integral key to understanding the Old Ways. Our

ancestors attached s ymbolism to different plant part� such as
flowers or leave� because of what their shape resembled, or
even what the nature of the environment in which they grew
suggested Often something of their physical nature indicated
magickal pow� such as the sunflower always turning to face
the sun, or the moon flower only opening its petals at night.
Here they symbolize many abstract principles and therefore
we find them included in the mythology of ancient gods and
goddesses. Other reasons for including plants as occult sym
bols are related to what we now term their pharmaceutical or
chemical natures.
Occult s ymbolism appears in the act of the seed pushing its
way up through the soil The plant grows from a seed, flow�
produces seed, and dies; so too is the life of a man or woman.
The beauty of the flower is fleeting in its time; just as youth
itself soon depar� and the life of the plant lives in accord with
the seasons of Nature Plants that did not die in the Winter
were believed by our ancestors to have particularly strong mag
ickal powers. For this reason, evergreen trees were themselves
worshiped as deities in the ancient times of our ancestors.
Tree worship was widespread throughout the ancient
world Groves of trees served as the first places of deity wor
ship. A tree was rooted in the Earth and stretched upward,
extending its branches into the sky. Trees provided shelter and
food for living things and our ancestors highly revered them
THE OLD WAYS 9
as spiritual Beings. The Oak tree was sacred to many cultures,

particularly to the Druids and Celts. In southern Europe the
walnut tree was worshiped as sacred to Diana, Hecat<; and
Persephone. The Scandinavian world-tree known as Yggdrasil
symbolized the supporting structure of the nine spheres of
Teutonic cosmology. In Hebrew mysticism, the magickal and
philosophical system known as the Kabbalah is based upon a
tree design.
Ancient sorcerers, magicians, and prophets carried staffs or
wands made from sacred trees as a sign they were emissaries of
the gods. Later such sacred objects came to be viewed as vessels
of magickal power wielded by the magician. From the view
that plants were magickal arose the tradition of carrying roots
such as the mandrake or pouches filled with special herbs as a
means of transporting the power of various plants. Making
wreaths with sacred plants was an attempt to draw the power
of the associated deity, enclosed in a ring which symbolized its
cycle in the Wheel of the Year. To wear such a wreath denoted
that person as a Divine King, one who represented the deity
here on the Earth.
The magickal staff of Dionysus was a giant fennel stalk
capped with a pine cone. He typified the Divine Kings who
became the slain gods of European paganism so common
throughout all of Europe. Essentially, the concept of the slain
god is that the vital essence of the deity dwelling within the
human vessel is buried in the earth to renew the fertility of
the land. The ancients understood that life sprang forth from
the seed, and that seed came forth from the plant at the height
of its vitality. To control that vitality one had to harvest the
plant. From this basic Pagan concept arose the custom of slay
ing the Divine King.
Over tim<; the slaying of human beings evolved into the
killing of animals associated with the cult of a particular god
or goddess. The discovery of thousands of Paleolithic and
Neolithic icons is clear evidence that the earliest forms of
worship focused on animals. These ancient animal gods and
10 CHAPTER ONE
goddesses eventually evolved into cult animals associated

with a humanoid deity such as Athena and her owl, Oden
and his ravens, and so on. As people matured in religious and
spiritual expression, ancient human sacrifice was replaced by
animal sacrifice.
Animal sacrifice evolved into plant sacrifice as the hunter
gatherer society became an agricultural society. In the case of
Dionysus, his blood was the wine from the grape and his
body was the vine. The Divine King became the Harvest
Lord, killed at the time of his ripened grain. He is known by
many names, ·such as the Green Man, John-Barley-Com,
Haxey Hood, or Jack-in-the-Green. The ever-repeating theme
of this concept is "renewal." This renewal restores divine ener
gy not only to the soil to replace what the crops have con
sumed, but also to the lives of the people. By consuming the
Divine King before the passing of his prime; each individual
came away with their own inner natures revitalized.
In many cases the sacrificial body is burned and the ashes
scattered on the Earth. In agricultural societies the ashes were
scattered over plowed fields to ensure the fertility of the soil.
(An old European custom still practiced in some places is to
burn effigies of mythical figures at the closing of the year.) It
is important to note the magickal associations of burning an
effigy connected to agriculture. Heat and light are essential to
the growth of a plant and to its production of fruit or grain.
The fire represents the sun light and moon light that first gave
birth to the agricultural deity. Just as the plant goes to seed
and dies, only to produce another plant. so too does the god
die so that he may live again. Therefore; the Harvest Lord
returned to his source; completing the Cycle of All Things. In
a Nature religion, how could it be seen any other way?
Magickal links and the nature of subcultures to retain
inner symbolism have created many important cultural tra
ditions. It is quite common in Europe today to see the rem
nants of Pagan worship displayed in agricultural themes. The
Harvest Queen, or Kern Baby, is one example. In this tradition
THE OLD WAYS 11
the last sheaf of the harvest is bundled by the reapers, who

proclaim "We have the Kern!" The sheaf is then dressed in a
white frock decorated with colorful ribbons depicting Spring,
and hung upon a pole (a phallic fertility symbol). This is the
survival of the Corn Spirit or Corn Mother described by
Frazer in his book The Golden Bough1 (see chapter two for
"Corn Mother").
In Scotland the last sheaf of the harvest, called the "Maid
en," must be cut by the youngest female in attendance. If the
harvest is not completed by Samhain (Hallowmas), then the
last sheaf is called Cailleach or "Old Woman." Just as the Kern
Baby was hung upon a pol� the Cailleach (also known as
Kylack) is traditionally hung in the barn. When the first
grains have been ground into meal, a portion is placed in a
barrel and mixed with ale and whiskey. Farmers invited to the
Meal and Ale celebration all partake of their fill. Once in a
thoroughly festive mood the farmers go into the barn and
dance beneath the Kylack. This type of celebration is traceable
to the ancient Roman Harvest Festival where celebrants
danced beneath effigies of Ceres, the goddess of grain.
Secrets of Ancestral Memory
The Old Ways speak of connectivity to the Source-of-All

Things. They teach that Divinity is reflected in Natur� and
Nature is reflected in the diversity of life-forms within it. The
Old Ways reveal that Nature is the Great Teacher. The higher
principles of Divinity appear within Nature through a reflec
tion of the ways of Spirit. The Creators established the Laws of
Nature so that through them we might come to know the
Laws of Spirit. W hen we observe the ways of Nature around
us, we see that everything has purpose and reason. Even what
we as humans see as cruelty in Nature is only a refle.ction of
the duality in all things. In ancient wisdom the gods were
1 Frazer, James George. The Golden Bough; A Study in Magc

i and Religion (New
York: MacMillan Company, 1972), pp. 471-478.
12 CHAPTER ONE
feared as well as they were loved In the old Mystery Tradition

teachings, what humans saw as tragedy the gods saw as a play.
Nature teaches all living things what they must know in
order to survive and flourish. Imprinted within them is the
knowledge that teaches birds to make their nes� animals to
hunt and survive; humans to crawl and walk. This is what those
who study animal behavior call the innate releasing mechmism
(IRM). In his book Primitive Mythology,2 Joseph Campbell
describes this principle when he tells the story of the sea turtles.
Hundreds of sea turtles are born at a particular time in the
sands just above the tide line. On the very day they are born
huge flocks of sea gulls circle overhead picking them off as the
tiny turtles literally race to the water. What is interesting here
is that the newborn turtles already know in which direction
the water lies, that they have to get to it quickly, and they
already know how to swim when they first enter the water.
They have no previous knowledge of any of these things, since
they have never experienced them before; yet they are clearly
driven by something within them to get into the water as
rapidly as possible.
In another study of animal behavior mentioned by Camp
bell is the account of how newly born chicks will dart for
cover when the shadow of a hawk passes near them, but they
do not do so when the shadow is that of a duck, pigeon, or the

like. Campbell calls this the image of the inherited enemy and says
that this image lies sleeping in the nerves awaiting the proper
stimulus to evoke it. Here we brush up against not only the
"collective consciousness" described by Carl Jung, but also
against the metaphysical principles of the supernatural world
wherein lies the hidden secrets of the divine mechanism.
Human beings also possess innate response mechanisms
(IRM) but are much more influenced by central excitatory
mechanisms (CEM) than are other animals. CEM refers mainly
to a person's reaction to such things as endocrine gland secre
tions (as in testosterone and estrogen) and external stimulation
2 Campbell, Joseph. Primitive Mythology(New York: Akana, 1991), pp. 30-3�.

THE OLD WAYS 13
by such expressive outward signs as aggression or seduction. As

Campbell notes, instinctive behavior in humans is more open
to learning and conditioning than it appears to be among
other animals. In humans, individual experience can alter
instinctive reactions to a much larger degree than is demon
strated by other terrestrial life-forms. Therefore we must use
caution when applying the IRM or CEM principles to our
own species.
What is fascinating, and relevant to the theme of this chap
ter; is that the ancient gods themselves are stimulating signs to
the IRM within humankind. Ancient rituals were designed as
catalysts to the internal mechanisms within human beings,
serving to transform the mundane nature into the divine.
Humans arc; in a metaphysical sense; a microcosm within the
macrocosm of Nature. Men and women created various rites
that expressed not only their needs, but also caused some
higher power to respond to those needs. This is why ancient
Mystery Traditions passed on secret rituals from generation to
generation. Therefore we may look at rituals of antiquity as a
set of catalysts stimulating the innate response mechanisms
that lie asleep among the sensory nerves of the human spine.
The ancient myths of goddesses and gods are records of
how divine energies can act and react when viewed from a
human perspective. They symbolize the interaction between
human and divine consciousness. This is one of the reasons
why care should be taken when reconstructing traditions and
choosing deities for one's system of practice in modem Wicca.
As Campbell points out, myths are not rational accounts and
cannot be understood from a rational approach. He goes on to
say that it is "ridiculous" to try to interpret them in a theolog
ical sense; and that to analyze them from a literary perspective
reduces them to metaphors. Campbell concludes that the most
fruitful approach to interpreting myths is to study them as
stimulants to IRMs.
While I do not entirely agree with Campbell's views on the
irrelevancy of theological elements within mythology, I do
14 CHAPTER ONE
feel that his general words of caution are wise. In Primitive

Mythology he speaks of the various approaches to mythology,
categorizing them into historical and nonhistorical. Campbell
notes that the religious experience is psychological and not
dependent upon the circumstances of human history per se.
On the other hand it is the factual circumstances underlying
the myths that help us to interpret them. Campbell likens the
cultural/ethnic elements to a magnetic field that draws every
thing together. It is important to understand that mythical
images are not independent of the actual world that they
reflect. Therefor� they are not independent from the culture
in which they arose. This is true even though many mythical
images and themes appear to be almost universal among the
ancient peoples of the Earth.
The mythology of the Old Ways is very simplistic on the
surfac� but contains layer after layer of hidden symbolism.
Essentially the myths establish a goddess and a god who pre
side over Nature and all within it. The Goddess of Wicca is a
mother goddess associated with the Moon and traceable back
to the Neolithic cult of the Great Goddess. The God is the
Lord of Animals, associated with the sun and also traceable to
Neolithic; if not Paleolithic, times. Nature is viewed as ani
mated by a host of beings personified by such things as fairies,
nymphs, satyrs, and other magickal creatures who vitalize
Nature with their energy. They an; in effect, the inner mecha
nism of Nature from an occult perspective.
The Old Ways view Nature as the spiritual blueprint" for
creation. By studying the formulas and designs of Nature,
one can discern something of the inner ,workings of the
mind that created it. This is why there is such a close empha
sis on working with Nature Spirits and Elementals in Wiccan
Magick. Ritual circles are traditionally cast by evoking Ele
mental Beings to help empower the rites. Offerings are fre
quently left for them, especially at the Summer Solstice and
at Samhain. This is because both ritual seasons are associated
with fairies and spirits of the departed. If you are interested
THE OLD WAYS 15
in further studr- my book The Wiccan Mysteries3 contains a

great deal of information linking fairies with the Neolithic
Cult of the Dead
Connected with the Wiccan teachings concerning the God
and Goddess and Nature spirits we also find beliefs related to
power animals or spirit guides. As humans gained an ever
increasing awareness of themselves, a tendency arose to focus
more upon improving the qualities of mundane life than
upon studying the ways of Nature. The Magickal Craft users
accordingly created links through the animal world to keep a
bridge established between civilization and Nature. As noted
earlie� various animals reflected aspects of Divine Nature
emanating from Physical Nature. By creating spiritual links
with the spirits of Natur� men and women could maintain a
link to Nature through their rapport with the indwelling
spirits of various animals. This is where spirit guides come
into the picture. The Old Ways teach that we are not totally
self-directed, as in "the blind leading the blind." Nor are we
carried along like a log in the currents of a river. We are guid
ed by things conscious and greater than ourselves, but we have
the freedom to make our own choices. The trick is learning to
listen to our guides and to our own intuition, balancing both
the external and the internal.
Although we cannot realistically say that humankind lost
its connection with Nature, I think we can say that we have
collectively stopped listening and responding to Her. The
ancients spoke with Nature as a storm was brewing, perform
ing rites and leaving offerings. Modern humans more fre
quently pile up sandbags and secure shutters, viewing natural
forces as the enemy. The Old Ways teach us that we are part of
Nature and Her cycles. When we walk with Nature we flour
ish, and when we move against He� we put ourselves in peril
Animals live by Her laws and they remind us of Her Ways.
They help us recall that we too are Nature's children.
3 Grimassi, Raven. The Wia-:m Mysteries:Ancient Ori

gins ;md Teachin&r (St. Paul:
Llewellyn Publications, 1997), pp. 186-187, 269-270.
16 CHAPTER ONE
The following chapters are rooted in the view of the Old

Ways as presented here. It is important to understand that the
mentality of the Old Ways is still relevant and essential to the
modern Craft. The Old Ways are the very soul of Wicca. If we
can blend our modern intellectual views with the ancient feel
ings preserved by the Old Ways, we can grow into an even
more powerful understanding of Wiccan Magick. As with all
things, we must seek to walk our path with balance
Chapter Two
Folk Magick
in Wicca
What we see as essential to Folk Magick

si the art of imitation or mimicry
what we call sympathetic magick. Our
Pagan ancestors believed that the forces
of Nature could be attracted and directed
by personifying the principles ofNature
through ritual enactments.
F
olk Magick is the belief in supernatural forces inher
ent in natural objects, as well as a belief in various
types of spirits. Unlike ceremonial ritual magick, the
structure of Folk Magick is very simplistic. Often there is
no apparent reason for the production of the magickal
effect within the spell or charm (or related to any of its
required ingredients). Please note that I say that there is no
Mapparent" reason for the magickal effects of most Folk Mag
ick spells. There are indeed several reasons why this type of
magick is practical and effective. In this chapter we will
19
20 CHAPTER TWO
examine the hidden and obscure reasons underlying this form

of magick
In chapter one we examined old European concepts of
Nature and magick. The intimate relationship between our
ancestors and Nature is a legacy handed down in the Folk
Magick tradition. If it is accurate to say that Wiccans possess
a faith, then this faith would be the belief in mystical con
nections. Pre-Christian European religion left us a very rich
heritage of magickal and mystical belief. To the early peoples,
the universe appeared controlled by a host of spirits and
deities. Humans, as users of tools, soon assembled objects
believed to have ·influence over those entities that inhabited
the unseen world. Most pagans were very poor common folk
and had little access to the type of tools associated today with
Wicca and Witchcraft.
The ritual tools now associated with Wicca are the penta
cl(1 wand, blad(1 and chalice. One of the earliest examples of
these tools appearing together in a magickal context is found
in the Tarot card of the Magician. The earliest depiction of a
Magician with these four specific tools is found in the Cary
Yale Visconti deck (see page 181). This Italian deck was created
during the fifteenth century for the Visconti, a noble
Milanese family. Tarot cards later spread to France and
throughout Europe. Playing cards had appeared a century ear
lier in Spain and then in other European nations (mentioned
in bans against gambling and vice in general) but these were
not Tarot cards. It is doubtful that the average European peas
ant possessed either Tarot cards or ritual tools of such nature
during this time in history.
Instead our ancestors depended upon herbs and magickal
charms to protect them against spirits or to enlist their aid as
necessary. Fairies and other Nature spirits possessed a duality
and were neither entirely good nor evil Care had to be taken
not to offend these spirits or to trespass upon their sacred
places. In fact the earliest mention of fairies of any kind in Eng
land occurs in the Anglo-Saxon Chronidc:s (circa A.D. 800) address
ing charms against df-shot Gustav Henningsen's writings on
FOLK MAGICK IN WICCA 21
the Sicilian fairy faith are of particular interest In them we

find evidence of a sect composed mainly of women {The Ladies
from the Outside1) who could heal people inflicted by fairy
magick. They also knew the proper offerings to leave to
appease the fairies. Unlike our ancestors, most people of New
Age philosophy view fairies as totally benevolent beings. In
Old Europt; fairies were both good and bad.
Hermetic Influences
The Renaissanct; originating in Italy, recovered a great deal of

occult knowledge accumulated during the classical Greek and
Roman periods. During the Middle Ages Hebrew magick
became mixed with Hellenic; Roman, Egyptian, and Persian/
Chaldean teachings. The Roman Catholic Church opposed the
occult revival during the Renaissance. Many respected writers
of the period such as Ficinq Campanella, and Pico openly
defended magickal philosophy as a natural science. Ficino and
Pico taught that Nature can be manipulated through an
understanding of magickal correspondences found in Nature.
Campanella believed that magick was a science in and of itself
In Italy, during the early part of the Renaissanct; many
ancient Greek and Hebrew texts were translated into Latin
and Italian. The Key of Solomon {Clavicula Salomonii} appears to
have first been translated into Latin, followed by an Italian
and then French translation. The Book of the Sacred Magic ofAbra
Melin the Mage first appears as a French translation of the
Hebrew text. Many magickal texts appeared in southern
Europe during the Renaissance-as early as the fourteenth
century, and expanding greatly by the fifteenth century. By
the sixteenth century many Latin, Italian, and French works
appear in English translations in northern Europe. One of
the earliest and perhaps most profound works based upon
older texts was Occult Philosophy ofMagic written by Cornelius
1 Ankarloq Bengt, and Henningsen, Gustav, editors. &rly Modern European

Witchcrnlt; Centres and Peripheries (London: Clarend on Press, 1993), pp 190-2U
22 CHAPTER TWO
Agrippa in 1533. His English translation was published in Eng

land in 1651.2 Translations of older Hermetic texts later influ
enced English occultists such as John Dec; Robert Fludd, and
a host of others.
You may be wondering what all this has to do with Folk
Magick in the Wiccan Tradition. The answer is quite simple. A
great deal of Gardnerian Wicca has its roots in the Key of
Solomon which displays the ritual tools and various symbols
used by Gerald Gardner Agrippa's book, along with The
Magus by Francis Barrett (1801), contains many of the Folk
Magick associations typical of Wicca during the 1950s and
1960s. The vast majority of magickal concepts known today
originated from what was preserved by Renaissance manu
scripts, but to understand the role of European Folk Magick
in Wicca as a Mystery Religion we need only look to the sim
ple peasant farmers and their Pagan lore.
The Harvest Lord
The advent of agriculture helped develop a strong connection

in magickal thought between an object, an act, and a result.
The seed is the object, planting is the act, and crops are the
result. In addition to this another magickal concept arose; that
of timing. There is a time to plow, to plant, and a time to nur
ture and harvest. Long ago Nature became the blueprint by
which Folk Magick systems operated and evolved Before any
one knew what was contained within the seed it was simply
an object of power Our ancestors simply thought that a spir
it dwelled within the seed and that this spirit would produce
the plant if treated appropriately.
Ancient people viewed the plant itself as a manifestation
of the spirit that once dwelled within the seed. When harvest
time came, the plant spirit was believed to flee from bundle
2 For a more recent edition of this work, see LlewelJyn Worldwide; Ltd.'s 1993
edition of Agrippa's Three Books of Occult Philosophy, edited and annotated by
Donald Tyson.
to bundle as the harvest was stacked in the fields. The trick

was to capture the spirit in the last bundle before it could
escape the field totally. Then it could be returned to the soil,
thus making the seeds planted in the Spring even more pow
erful. In early times, when a stranger appeared in the com
munity at the time of the Harvest, he was seen as the plant
spirit trying to sneak off in the guise of a human. To �eep
this from happening the stranger was seized and sacrificed
in the last sheaf upon the harvest field. His blood spilled
back into the soil, returning the fertile spirit.
In modern times this practice is now symbolic. There are
still cases in which a visitor to a farm community during the
time of harvest is captured and harassed by the locals. Often
this person is tied up and held for a time-all in good sport,
or so say the locals. When no strangers appear at harvest time;
the last reaper in the field becomes (and became) the Plant
Spirit and is subjected to the same treatment. This is because
the Plant Spirit, driven out by the cutting of the last shea�
must now take on another form. Therefore he passes into the
reape:r; who becomes the embodiment of the spirit.
Folk Magick also retains the ancient teachings of an obvi
ously matriarchal era. When the wind is passing through the
fields of grain, peasant farmers often saft "Here comes the
Corn Mother" or "The Corn Mother is passing through the
corn." Among ancient people; Her presence was believed to
help make the crops grow and mature The images of corn
dolls at harvest time are a remnant of this ancient belie£ In
Old Europe a wreath was made from the last sheaf and was
worn by a maiden until the festival season had passed Then
it was put away until Spring. Later the wreath was taken,
mixed with the seeds from the last sheaf and buried in a
newly plowed field. In Germanic lands the last sheaf was often
called the Great Mothe:r; Old Woman, Old Grandmothe:r; or
Harvest Mother. We see similar practices in Scotland as well,
where the last sheaf is called the Maiden (or shorn Maiden),
Witch, or Old Woman.
24 CHAPTER TWO
What we see as essential to Folk Magick is the art of imita

tion or mimic-what we call sympathetic magick. Our Pagan
ancestors believed that the forces of Nature could be attracted
and directed by personifying the principles of Nature
through ritual enactments. In the drama plar- the participants
evoked a secret mystical influence through sympathetic mag
ide, hoping to encourage the spirits to take up the drama in
their own realm and thus produce the desired results on
Earth. This is another illustration of the occult phrase: as above_
so below. Folk Magick rituals arc; in effect, an attempt through
imitation to encourage Nature to initiate the wheel of the year
in a timely and fruitful fashion.
In Folk Magick the symbols and objects themselves are
believed to possess power. They remind the spirits of the prin
ciples behind the object, the act, and the result. For example;
seeing that the dinner table is being set means that supper is
about to be served The symbols of the plates, utensils, and
cups evoke a sensation of hunger and anticipation. The mani
festation of food being served is assured by the presence of the
symbols. So too it is with Folk Magick principles.
Inner Workings of Folk Magick
To someone experienced in ceremonial/ritual magick, a Folk

Magick spell may seem empty and lacking in power. Folk
Magick usually lacks the more complex structure of ceremo
nial and ritual magic. The connections to its source of
empowerment are not always clear. Therefore some people may
dismiss these little works of magic as too simplistic or as sim
ply unfounded superstitions. Even todar- there is a great deal
of Folk Magick employed by eclectic Wiccans, much of it
comprising entire magickal systems. There are several reasons
why these folk practices have continued and can still be found
in use today.
When Folk Magick spells do work, they work for one of
four reasons. First, they work through suggestion-also
known as sympathy (assuming that the person believes in

either the spell itself or in the person who gave them the spell).
Second, they work through the actual physical properties of
the objects themselves (such as the chemical nature of the
herb) or through their etheric properties (such as the
indwelling ma.na or numen). Third, the spells work through the
association of some spirit or deity with the objects involved in
the spell (the most common reason in days of old). Fourth, and
something skeptics would claim, is that they work through
coincidence or through basic dumb luck, like the flip of a
coin. Unfortunately there are times when an individual passes
on to someone else a spell that he or she has never performed.
Instead, they have copied it from somewhere, or heard of it
from somewhere else. It's likely that whoever it was borrowed
from obtained it from someone else in the same manner. This
is one of the ways in which nonsense is kept alive in a tradi
tion and passed along down through the years.
To those who invest the time, howeve�; a great deal of eso
teric knowledge can be obtained from a study of Folk Magick.
Ritual magick involves the employment of metaphysical laws
and/or the assistance of deities or spirits of some type. This is
sometimes referred to as "formula magick." Formula magick
does not concern itself with unrelated fragments of folklore
or with superstitious belief It is based upon supernatural laws
(the etheric mechanism behind the forces of nature) and the
laws of physics. Hidden within the fragments of Folk Magick
are the keys to actual magickal power. One of the secrets here
is what occultists call atavistic resurgence, and another is what
Wiccans call "the well-worn path."
What this all means is simply that some things are so
deeply rooted in the "group consciousness" of a community
that they generate a response without the performer even
knowing anything about them. On a mundane level, let's
consider the "power" of an obscene gesture such as extending
the middle finger at someone. If you had someone from a
different culture (who did not know its meaning in America)
26 CHAPTER TWO
display this gesture in any American citJ" the response would

be unquestionable and immediate. It would still evoke the
associated response because it is part of America's Group Mind.
It is a magickal gesture and instantly creates a change in anoth
er person's consciousness. It is independent of the user's own
knowledge of it.
There are many examples of Folk Tradition still employed
by people; even though they don't know the meanings. When
someone sneezes we usually say "bless you"; when someone
spills salt he or she may toss a pinch over their shoulder. Often
someone will say "knock on wood" when they are speaking of
their good luck so far. All of theSe have ancient Pagan origins
and some are connected with old beliefs concerning ancient
spirits. To "knock on wood" was to thank the spirits of the for
est who were believed to bestow good fortune upon humans.
To forget to thank them was considered an insult and might
cause them to withdraw their good wilt thus their role in
one's good fortune was remembered by knocking upon some
thing made of wood To sneeze was to risk expelling the soul,
therefore a blessing was spoken to anchor the life spirit. A per
son spilling salt addressed the presence of an evil or mischie
vous spirit, which had a natural aversion to the purity of salt.
To toss the salt over the shoulder banished the spirit who hid
behind the person so as not to be noticed
Many modern tools and symbols continue to retain their
ancient connections and can still evoke their once time-hon
ored responses. The old spirits can still be stirred by the
ancient calls and gest� if performed with traditional tech
niques. Witches, Pag� and Wiccans have continued to per
form them since the days of antiquity-the connections have
never been lost or severed There is a certain amount of power
inherent in Folk Magick items, simply from momentum alone.
When employing the Folk Magick tools and parapherna
lia of Folk Lore you are using living connections with the
Spirits of Old. The Elders say that there never has been a time
when the old rites have not been performed, nor has there
been a time when the ancient offerings to gods and spirits

have not been placed for them. One of my teachers once told
me that if the Old Ways were to disappear; then the spirits of
Nature would withdraw from humankind. The sun and
moon would no longer rise, the seasons would not return,
and the world would wither and die; but as long as one Wic
can practices the Old Ways all will be as it was in the time of
our beginning.
When Folk Magick Doesn't Work
Now we must look at the down side of using Folk Magick in

modern times. If some of the Folk Magick techniques you
employ bring no results, then you will want to give this sec
tion of the chapter some reflective thought In this eclectic
modern age portions of Folk Magick practices are gathered
together from various regions in Europe that are culturally
unrelated or disconnected Therefore it is difficult to produce
much in the way of any consistent magickal effects because
the occult associations have never evolved as a cohesive tradi
tion within the cultural group consciousness.
Often fragments of early Pagan belief appear in books on
magick but have little if any influence over anything other
than our imaginations. One of the most common misunder
standings today concerning the art of Folk Magick stems from
the difference between magickal formula and Folk Magick
belief To better understand the differences (as well as the fal
lacies) let us take a look at how Folk Magick originated.
In the early villages of humankind were found the local
shaman or Witch who was the healer and performer of mag
ick. This person was knowledgeable and experienced concern
ing the properties of plants, the use of natural energ� and the
ways of the supernatural. The majority of people in the local
community were busy with hunting, farming, and the con
cerns of everyday life. They had little time to spend on the
things that the local Witch was mastering. When someone
28 CHAPTER TWO
needed the services of the village Witch, they simply sought

him or her out and requested assistance.
The Witch would usually gather some herbs and charms
togethet; magickally charge them for the desired purpos� and
give them to the person with a set of instructions. This person
might be told that he or she should place the charm under a
pillo� or wear it in a bag upon the body. They might be told
to place the herb in their sho� or some other place. What they
were not told was how the object was prepared and charged
beforehand, or how its magick worked. Only the Witch knew
these secrets, as they were part of his or her art. This resulted
in the person believing that all one had to do was to obtain
that particular herb and place it in a sho� and the desired
effect would take place. This person would then go off and tell
anothet; who would tell anothet; and so on. Thus the misun
derstanding grew and became a Folk Magick tradition If the
desired results were acquired following the use of the herb or
charm, that was great (and so grew the reputation), if not it was
attributed to personal lack of power or "evil" spirits.
Using the local village Witch as an exampl� let's take a look
at the difference between her or his magick and Folk Magick.
The Witch would have prepared a plot of soil in which to
raise a collection of magickal plants. Sometimes this would be
in a field or forest, or in her or his own private garden. The
proper phase of the moon would be considered, as well as the
season of the year. The seeds would be blessed, usually in the
name of a deity or spirit, and planted in the soil. Laying his
or her palms on the soil, the Witch would then "pass energy"
into the buried seeds, often visualizing the plant at the peak
of its growth. Once the sprouts appeared, the Witch would
then begin an almost daily visit to the plants, speaking to
them and passing along visual images of the properties which
he or she wished the plant to possess. This served to "charge"
the plant with magickal properties that could be drawn upon
at a later time.
Physical charms were prepared in a similar mannex; passing

mental images into the material itself Typically this would be
performed at the time of the full moon, as energy is most
effectively channeled and condensed at this time. The Witch
would also do the same with oils which were prepared in the
prescribed mannet; again at the time of the full moon. Oils
are effective because they can retain a magickal charge. They
can be charged when you are �at your best" and used later
when you need healing, or when you need to draw upon ener
gy levels that you do not possess at the time. With these items,
the Witch had at his or her disposal a variety of energy forms
to draw upon for magickal manifestations.
Mental images, in a magickal sen.st; are what we refer to as
thought-forms. In other words, they are thoughts which are con
densed through concentration, and then directed into an
object for storage. The human brain generates electrical ener
gy, and its etheric properties are the vehicle through which
this process takes place. Breath is also employed as a direction
al energy and is referred to in ancient grimoires as �a vapor" or
"a vaporous magick." Add to this vapor an emotional release;
and you can transmit quite an effective charge when com
bined with mental imagery.
I believe that it is easy to see how employing these aspects
toward a magickal goal is going to be a lot more effective than
simply sticking a sprig of an herb under your pillow while
you sleep. What serves to complicate the issue of Folk Magick
versus Formula Magick is that Folk Magick is curious and
interesting. What we need to remember is that Folk Magick, in
many cases, is simply a collection of fragmented spells and
Pagan concepts. The actual spell behind these fragments was
part of a secret art and was kept from the populace. Rarely
does Folk Magick contain the esoteric aspects of spell working
and the results can be inconsistent. In many cases all that
remains of a once intact ritual are the related fragments of an
herb here or a charm there. Author and Folklorist Charles
Leland summed this up quite correctly in his book Etruscan
Magicand Occult Remedies where he wrote the following passage.
30 CHAPTER TWO
We find the ancient continually confirming the extreme

antiquity of the modern. Be it a tract here, a small observance
there, now an herb in an incantation, and anon a couplet in a
c:lw'm, they continually interlace, cross_ touch and coincide. I
find these unobserved small identities continually manifest
ing themselves_ and they form a chain of intrinsic evidence
which is as valuable to a truly critical scholar as any histori
cal or directiy traditional confirmation.3
What Leland addresses here is that these fragments all indi

cate the antiquity of a former tradition. They may be likened
to the bones of a dinosaur; they represent the original form,
but are singularly not the same thin& nor do they possess the
same vitality of their former status. Still_ Folk Magick curious
ly persists and is kept alive in many traditions. Let us all keep
in mind that merely because something is ancient does not
necessarily mean it is wise or correct. The same is true of any
thing contemporary. There is as much ancient folly as there is
ancient wisdom. The bottom line is that you should examine
a spell and consider whether there is any reason it would work.
What is its goal and what steps does it take to accomplish that
goal? What source of power does it draw upon and how does
it connect with that power?
Spells don't work just because they are spells; there has to be
a reason. A rhyme has no power in and of itselt; nor does a pile
of dead plant material purchased in an Occult Shop. These
things are simply catalysts and components that assist us in our
magickal consciousness. Look for a formula if you want to find
a practical spell or work of magick. Discern what the source of
its power or influence is (is it you, a spirit, a deity or what?). If
there isn't any source of power then there isn't any power.
3 Charles Leland. Etrusan M:J.gic :md Occult &medies (New York: University
Book� 1963�
Chapter Three
The Herbal Craft
The ancients taught that prayers or

requests were C317ied on the smoke of
the incense What better way to be
heard by the gods than to sendyour
words upward on the scent of their
favorite plant.
W
e cannot speak of Wiccan magick without
addressing the use of herbs in rituals, spells, and
works of healing. The village Wiccan has long
been the local pharmacist, dispensing herbal potions to
those in need. He or she has also been the divinex; counselox;
and the provider of magickal charms and amulets. In this
one person we can find the doctox; therapist, and priest or
priestess of our ancestors.
Our Pagan ancestors believed the gods gave us the herbs
of the fields in order to provide cures for both physical and
33
34 CHAPTER THREE
spiritual ailments. In addition, some of the gods gave us cer

tain herbs to help us deal with spirits and forces outside the
material world. Essentially the gods saw the need for the herbs
before the need was manifest in the Physical Plane. Our ances
tors developed a system of associating these herbs with stars
and planets. The power of the herb is derived from its astral
connection.
In primitive thinking our ancestors believed that herbs
contained an indwelling power called a numen. The numen
was the divine creative spark dwelling within the creation, and
therefore it had a consciousness of its own. Over the course of
time this concept shifted to thinking of the power within a
plant as mana, and later still as a Nature Spirit such as a fairy.
This is one of the reasons the ancients devised specific meth
ods for harvesting herbs. The spirit within the herb had to be
treated with respect in order to harvest its magick. One such
method required that the herb be cut with a single slice from
a knife on the night of the full moon.
There are four basic aspects of the Herbal Craft: planti
ng,
caring, harvesting, and employing These four steps are the occult
mechanisms linking the Wiccan to the indwelling spirit of the
her4 and helping to empower it. By using this formula the
Wiccan can enter into a magickal relationship with the plant,
and thus gain the favor of its spirit so that it will lend its aid
to a work of magick. When we examine each of the inner
aspects in this chapter we will come to a better understanding
of herbal magick.
Planting
To begin you will first need to prepare a plot of soil in which

to raise a collection of magical herbs. You can use a planter
box or a flowerpot if space is limited Traditionally the herbal
garden would have been secretly prepared in a field or forest,
or surrounding the local village Wiccan's hut. The proper
phase of the moon should be considered, as well as the season
THE HERBAL CRAFT 35
of the year. The new moon is the best time to plant seeds or
transfer sprouts because the moon is waxing_ meaning that its
powers are growing and increasing. The seeds should be
blessed using the name of a deity or spirit with which you
have rapport, or one that is associated with the nature of the
type of magick you have in mind for your herbal garden.
Once the soil is ready for planting_ place the seeds in the
palm of your hand and pass energy into them. Do this by
slowly taking in deep breaths and slowly exhaling the air out
three times upon the seeds. Then bury the seeds and place
both palms over the soil and again perform the breathing
charge. This time you will also visualize the plant at the peak
of its growth, so make sure you know what the mature plant
will look like. Water the seeded area a little each day with pure
watet; not tap water. Do not drench the soil, but do keep it
moist. If you are using packaged seeds check the instructions.
There are many good herbal books available and you
should become familiar with the needs of the various herbs
you desire to grow The traditional magickal associations of
herbs are important because they reflect the herbal knowl
edge of our ancestors. I advise that you stick to the traditional
magickal correspondences when working with any herh Once
you have some experience then you can begin to experiment,
but in the beginning it is wise to draw upon the time-proven
methods of those who practiced long before us.
The Care of Herbs
Once the sprouts appeat; begin an almost daily visit to them.

Speak to them as the conscious beings they are; ask them how
they are doing, tell them how beautiful they look and encour
age them to grow They will not understand your spoken
words but they will understand the intent of your energy. Sit
with them for a few moments each day and pass to them visu
al images of the properties which you wish the plant to pos
sess. This serves to charge the plant with magical properties
36 CHAPTER THREE
that can be drawn upon at a later time. This is an important

stage because you are directing the magickal images and cur
rents at this time.
Mental images are what I refer to as thought-forms in chap
ters five and seven. Essentially they are thoughts that are con
densed through concentration and then directed into an
object for storage. The human brain generates electrical ener
gy and its etheric properties are the vehicle through which
this process takes place. Breath is also employed as a direc
tional energy and is referred to in ancient grimoires as a vapor
or a vaporous magick. Add to this vapor an emotional release
and you can transmit quite an effective charge when com
bined with mental imagery.
Remember to care for the physical needs of your herbs.
This is part of establishing a good rapport with them and of
gaining their favor so that they will aid you in your magickal
arts. Some herbs require more or less water than do others, so
consult a good herbal book. Generally speakin& all herbs
require good drainage so it is wise to have gravel or sand
beneath the soil I have provided a list of recommended read
ing in the back of this book.
Harvesting
There are time-honored techniques to harvesting herbs, many

of which are based on the principles of Moon magick. Even
without deferring to tradition it is important that the Wiccan
go about the business of collecting herbs with a very clear rev
erence. If the act of gathering the herb does not mean enough
to you to perform the extra step� then you've lost a certain
portion of magickal power before you even start Mentality is
the primary tool of a Wiccan's magick, and if you do not
weave an air of magick, then you are simply performing a
mundane task and nothing more. You must be fully present
in every act of magick, or in any step connected to it The Wic
can statement of "and as my will so mote it be" is a declaration
THE HERBAL CRAFf 37
that your magick is as strong as your will. If you give little

effort then you take little powet:
In traditional herbal magick there are nine steps to gath
ering herbs. First the herb must always be taken with the left
hand This is because the left hand is receptive. When the
power of an herb is harvested it is received and not taken. Sec
ond, the wind (if any) must be at your back when the herb is
gathered. This is because wind indicates the presence of spir
its and to have them support you from behind is beneficial
To have them pushing against your movements is detrimen
tal and you risk offending them. In other words you are either
with the flow or against the flow. Third, you must never look
back over your shoulder. This is because you might scare off
the fairy folk and other nature spirits who have gathered to
take witness. Thus abandoned, you risk negative charges on
the herh
The fourth step in harvesting an herb is to trace a circle
around the herb with your magickal blade. This prepares the
spirit of the herb for withdrawing and ensures that it stays
with the herb when harvested It is essential that iron never
come in contact with the herb or touch inside the circle at any
time. Iron negates magickal magnetic charges. The fifth step
requires that you speak to the her� telling it why you need its
help and what you are about to do to it. The sixth step is to
place the herb in a pouch; never letting it touch the soil. If it
touches the soil the spirit will pass back into the soil. This is
not unlike the principle of the harvest lord discussed else
where in this book.
The seventh step is to wear no jewelry or clothing and to
have abstained from sexual intercourse for seven days (a lunar
quarter). This helps to magnetize your aura, and being nude
while you gather the herb makes you a creature of Nature
again, free from the signs of domestication The eighth step is
to leave a small gift or offering in the hole from where the
herb was withdrawn. The traditional offering is a mixture of
equal parts of wine; honey, and milk. In place of this_ a silver
38 CHAPTER THREE
or copper coin may be planted as a gift to the Earth spirit. Per

haps the best offering might well be a new herbal seed. The
ninth and final step is to kiss your hand to the moon as a token
of love and respect.
When taking an herb in this manner you will want to
decide in advance whether you need the entire plant or sim
ply a leaf or two. 1ihe leaves will only provide you with phar
maceutical ingredients, as would only the roots or stems. To
obtain the spirit of the plant you must harvest the entire plant
intact. Calculate your needs accordingly and take the neces
sary steps. If you harvest only the leaves of an herb then avoid
pouring the libation directly upon the plant. If using a coin
simply press it into the soil nearby.
Magickal Use of Herbs
Our ancestors started with the seed and worked with the
plant as it grew. The plant was established and raised as a
type of familiar spirit This is the numen or spirit which I
spoke of earlier. It is the divine spark of the creators within
their creations. Numen can be amplified within an object
through magick, and the numen spirit can be contacted and
enlisted in the art of spell casting. This relationship is the rea
son ancient Grimoires were very specific concerning the
planting and harvesting of magickal herbs.
Once dealt with properly, the power of the numen can be
carried along in the various parts of the plant, empowering
the herb. The ancients also taught a table of correspondences
as shown on page 215. In the art of magick it is clear that there
are energy imprints left within the electromagnetic make-up
of all living organisms. These imprints are caused by emana
tions from the moon and the planets of our solar system.
Plants such as the Sunflower and the Moonflower were given
associations to planetary bodies because they physically
change position as they "follow" the sunlight or moonlight
with a turning of their flowers. Other plants were associated
THE HERBAL CRAFT 39
with Venus due to their heart-shaped leaves, to Mars due to

their fiery chemical natures (peppers, tobaccq etc.t and so on.
Herbs are also employed for their natural pharmaceutical
properties in magick and ritual. Some induce magickal states
of consciousness, either through ingestion or inhalation, and
this can aid in the casting of spells, or in other works of mag
ick. Transformation of one's consciousness, by whatever
means, is essential to the art of magick. I must add here that
drugs are not absolutely necessary and that changes of con
sciousness can be adequately attained through meditation
and personal will power.
Preparing Your Tools

Physical charms and amulets can be charged with magickal
consciousness, passing mental images into the material itsel�
just as was done with the herbal seeds. This would usually be
performed at the time of the full moon as energy is most
effectively channeled and condensed at this time. The same
holds true of oils prepared in the prescribed mannex; again at
the time of the full moon. Oils are effective because they so
nicely retain a magical charge and can be charged when you
are at your best. Latex; when you require healing, or need to
draw upon energy levels which you do not possess at the time,
you will have at your disposal a variety of collected energy
forms from which to draw for magical manifestations.
Herbs, in the form of incenst; potions, charms, etc., can be
used to bless ritual tools and to enhance their power. One
technique is called lo:uling the tools. This involves placing cer
tain herbs inside a ritual tool, typically candles or the ritual
wand. You would hollow out the bottom of the candles about
an inch or so deep with a hot metal prob� gently pushing and
twisting it into the candle. Then pack the herbs into the hole
and seal them over with melted wax. For the wand simply hol
low out the shaft, or if you desire you can hollow the head of
the wand and then glue it back in place. Herbs can then be
packed inside the wand, along with a crystal or power stone if
40 CHAPTER THREE
you wish. A list of herbs and their magickal properties is given

at the end of this chapter.
Another technique involves brewing an herbal potion in
which a ritual tool may be bathed. Prepare the potions by
boiling some purified water and steeping the appropriate
herbs in the water for about twenty minutes. Then the ritual
tool may be placed in the potion. Depending on your needs,
you may wish to use several different potions for each tool.
You may also consider adding elemental condensers for an
additional charge (see chapter five).
A good potion, useful for purifying or re-consecrating a
tool, is made of equal parts of: vervain, basil, woodruf� hyssop
and myrrh. Add a pinch of salt to boiled water and then add
the herbs. Allow them to steep for twenty minutes, then bathe
the tool in the mixture after the water has cooled a bit. After
ward rinse the tool off with fresh water. To add additional
potency to any charge use equal parts of periwinkle,
Solomon's Seal, and mandrake. Place the herbs in the pan and
place a lodestone in with them. Allow the herbs to steep for
twenty minutes in boiled water and then plunge the tool into
the mixture three times. If you are charging an athame or
metal amulet you will find it effective to heat the metal before
plunging it into the herbal potion. The reaction of the water
and the hot metal will add an extra charge. Rinse the tool off
with clear water after you have finished
For a general blessing of any ritual tool, use equal parts of
pennyroyal, rosemary, hyssop and acacia. Steep for twenty
minutes and then strain the liquid through three layers of
cheesecloth. Add the filtered herbal liquid to another bowl
half filled with pure spring water. Then float a few freshly
picked roses on the water. Wait five minutes and then bathe
the ritual tool. Rinse with fresh water afterward. If you prefer
instead to cense the tool with herbal smoke you can pass it
through the smoke of herbs burning on a charcoal block.
THE HERBAL CRAFT 41
Magickal Associations
Generally when considering any plant for magical use you

must break it down into symbolic aspects. Its coloring, habitat,
fragrance; taste; peculiarities, and chemical properties are all
important to correspondences. It is necessary to understand
the elemental associations as well. The root is Earth, the stem
is Wate�; the leaves are Ai�; and the flower is Fire. Fragrance is
considered to be the fifth element of Spirit
Determining any correspondence for a plant to a zodiac
sign, planet, or whatever will relate to the part of the plant
used This in turn relates to the symbolism considered in the
previous paragraph. The Moonflower plant is a good example
of the mixed symbolism of plants. Its leaves are heart-shaped
which, together with their green colo�; links the plant to Venus.
Its flower is white and opens only after sunset, which links it
to the moon. If it bears thorns, this would show a Mars influ
ence. The seeds of the Moonflower are hallucinogenic, making
it a truly shamanistic plant. Most powerful magical plants
have either trance-inducing or hallucinogenic properties.
Plants, like stones, possess a numen or spirit consciousness.
They are not singularly as "powerful" as stones, but they are
more versatile and can be used in more varied ways. In mag
ick the plant (or more properly its Numen) is employed to gain
in the performance of speJ,ls or rituals. The plant can be used
as an incense; or an ingredient in an oi� or to empower a
potion. The plant can also be used as a familia�; which is an
older and less known aspect of plant magick.
Various herbs were associated with a certain goddess, god,
or spirit These herbs were then offered up as incense to
"attract" the deity or spirit to the work at hand. The ancients
taught that prayers or requests were carried on the smoke of
the incense. What better way to be heard by the gods than to
send your words upward on the scent of their favorite plant.
Traditionally herbs were added to the bonfires that burned at
Solstice and Equinox. These time-honored herbs were: fennel,
rue, thym� chervil seed, geranium, and pennyroyal.
42 CHAPTER THREE
Plants also became associated with the gods or with myth

ic heroes or heroines through their appearance in the myths.
In most cases the plant somehow resembled the nature of the
character in the myth, and later came to represent that charac
ter in ritual settings. This is typical of various grains, ever
greens, and so forth-all having something of the nature of
the goddess, god, or spirit concerned. Certain grains appear in
various meals, and do have connections with old Witch Lore.
A blessing of the Sabbat meal that I use addresses this:
Blessings upon ths i meaL which s i as our own body. For with
out this, we ourselves wouldperish from ths i world Blessings
upon the grain, who as seed went into the earth where deep
secrets hide. And there did dance with the dements, and
spring forth as flowered pl:mt, concealing secrets strange.
When you were in the ear of grain, spirits of the field came
to cast their light upon you, and aid you in your
growth.... thus through you I shall be touched by that same
Race, and the mysteries hidden within you, I shall obtain,
even unto the last of these grains�..
The Witches' Broom
Traditionally a Witch's bro omstick was composed of three dif

ferent plant materials. The handle was made of ash, the sweep
was made of birch twigs, and the binding to the handle was
made of willow strips. Ash gave the Witch power over storms,
birch provided protection from evil spirits, and the willow
bound the Witch to the service of her goddess Hecate Tri
formis. The broomstick was made of three materials and thus
was a triad symbol itself
The broom can also be viewed as the duality of male and
female polarities, the handle being ·a phallus symbol and the
broom representing female genitalia. Some covens make a rit
ual broom to serve as such a symbol. Placed at the north quar
ter of the ritual circle, it represents the divine couple in their
place of power. The ritual broom can also be used to sweep
THE HERBAL CRAFT 43
the circle prior to laying it out. When the circle is cut or

opened so that someone may enter or exit during a ritual, the
broom can be laid across the opening as a temporary harriet:
In some traditions the broom is a tool of banishment and by
sweeping toward the doo:t; or swatting through the ai:t; unwant
ed spirits can be chased of£
The Herbs of Witchcraft
Although there are hundreds of herbs used in the art of

herbal magick, I have collected here the names and attributes
of a few that have a particular reputation of mystical and mag
ickal associations.. As indicated, certain of these herbs cannot
be safely used. Please heed the warnings. A reading list for fur
ther information is also provided at the end of this book.
When considering the use of herbs for magickal purposes
there are several ways in which the herbs may be incorporated.
They may be burned as an incense, carried in a pouch, or
hung as a talisman. The liquid forms are known as infusion�
decoctio� tonic� and tinctures. An infusion is a specially pre
pared tea with the herbs steeped for five minutes in hot water.
A decoction is simila:t; except that the herb is added to boiling
water and simmered for ten to twenty minutes. A tonic is an
herb steeped in wine. A tincture is an herb soaked in hard
liquor. The herb is placed in a sealed jar with vodka or brandy,
for examplt; and put aside for two weeks.
For Purification
Dragon's Blood Mint
Myrrh Pennyroyal
Vervain
For Enhanced Potency

Dittany of Crete Periwinkle
Pennyroyal Mandrake
Solomon's Seal
44 CHAPTER THREE
For Protection
Cinquefoil Rue
Dragon's Blood St. John's Wort
Fennel
For General Blessing

Acacia Orris root
Hyssop Rosemary
Moonflower
For Matters of Love

Balm of Gilead Lovage
Coriander Laurel
Magickal Associations
Balm of Gilead (Commphora

i opobalsamum)
This herb was used in ancient times as a very special gift of
love. Balm of Gilead has a very tranquil effect and when
mixed with red wine is said to be very seductive. It is a good
mixture to use for uniting new coven members with present
members following initiation. Used as a decoction: one to two
fluid ounces. Used as a fluid extract: one half to one drachm.
Belladonna (Atropa belladonna)

The plant named for the beautiful lad� belladonna is poiso
nous. It was used in what might be considered some of the
darker magickal arts. It was also used to induce a trance for
astral projection. [Dosage withheld, this is too dangerous for
experimentation.]
Camphor (Cinnamomum aunphora)

This herb is sacred to the moon and is the main ingredient in
most lunar incenses. Inhaling camphor fumes from essential
oil stimulates the intellectual centers in the brain and has a
THE HERBAL CRAFf 45
calming effect upon the psyche. It is an excellent scent to

inhale prior to beginning divinatory practices. Camphor
extracts are available in most pharmacies. Used as Spirit of Cam
phor: five to twenty drops. As a tincture: one half to one
drachm.
Cinquefoil (Potentilla reptans)

This herb has a reputation in love spells and divinatory prac
tices to discover one's true love. Cinquefoil is one of the herbs
listed in the so-called Witches' Ointment, along with smallage
and wolfs bane; mixed with wheat and animal fat. Used as a
fluid extract one half to two drachms.
Damiana (Turnera aphrodisiaca)

This herb has a stimulating influence upon the reproductive
organs. Mixed with coffee liqueut; it is said to be an aphro
disiac. Used as a fluid extract: one half to one drachm.
Dittany of Crete Wictamus origanoides)

This herb has a reputation as an enhancing herb in invoca
tional incense. Mixed with sandalwood, benzoin, and vanilla
bean, it is burned for astral workings. As a bulk herb: one half
to one ounce dried leaves.
Dragon's Blood (Daemonorops draco)
Also known as Dragon's Blood Reed, this is one of the best

herbs to use against negative energy and black magick. It can
be ingested as a protection against psychic or magickal attack:
two drachms added to red wine during attacks or when going
to sleep.
Eyebright (Buphrasia officinalis)

This herb has a reputation for increasing psychic perception.
Used as a psychic tonic: one ounce of dried leaves mixed with
equal parts of goldenseal and fennel (quarter ounce).
46 CHAPTER THREE
Fennel (Foeniculum vulgare)

This is a protection herb and a counter to black magick. Mixed
with St. John's Wort on Midsummer's Eve it was used to ban
ish evil Giant stalks of fennel were fitted with sprigs of rue by
Italian Witches who fought ritual battles for an abundant har
vest during the Ember days of the sixteenth and seventeenth
century. Used as an oil: five to ten drops. The seeds may be
burned in incense for protection as well
Foxglove (Digitalis purpurea)

Associated with love spells, this herb is actually the source of
the heart medicine known as digitalis. Legend has it that this
ingredient was once part of a love spell recipe sold to liquor
manufacturers in Italy. It is now a popular drink there called
Strega Liquore. [Dosage withheld as this is a dangerous plant.]
Mugwort (Artemisia vulgaris)
This plant is also known as St. John's plant (not to be confused

with St. John's Wort). It has an occult reputation for increasing
psychic abilities and for prophetic dreaming when stuffed into
a pillow. Used as a fluid extract: one half to one drachm.
Myrtle (Myrtus communis)

This plant is sacred to the Fairies and is used in Fairy spells
and magick. Grown in or near a magickal herb garden, it is
said to attract Nature spirits to take up residence in the garden.
Used as a bulk incense.
Pennyroyal (Mentha pulegium)
One of the most powerful herbs to use in an oil of Initiation.

It has a long-standing occult tradition for activating the high
er nature and has a very strong spiritual vibration. Used as an
essential oil: one to three drops.
THE HERBAL CRAFf 47
Rue (Ruta graveolens)

The name of this herb is derived from the Greek reuo which
means to "set free." It was also known as the "Herb of Grace"
and its branches were used as aspergillums to sprinkle Holy
Water at High Masses during the Medieval period. In Italian
Witchcraft, rue is associated with the Harvest Lord and is
called "the bitter essence of the God." Magickally it is an herb
of protection from the powers of Darkness. It is used as an
essential oil: one to five drops.
St. John's Wort (Hypericum perforatum)
This is another herb of protection associated with fairy mag

ick and Midsummer's Eve. Mixed with fennel and rue on this
night, it is considered very potent magickally. It is used as a
charm or burned as bulk incense.
Solomon's Seal (Polygpnatum officianle)

This herb has an occult reputation for banishing evil spirits
and protecting anyone in its presence from harm. Used as a
bulk incense.
Verbena (Lp
i pia Citriodora)
This herb has an occult reputation for cleansing and purify
ing. It is used as a decoction: three tablespoons.
Vervain (Verbena officinalis)

Ancients called this herb Herba �neris because of the aphro
disiac qualities attributed to it Priests used it for sacrifices;
because of this practice the herb was called Herba Sacra. Verbe
na was the classical Roman name for altar plants in general,
and for this species in particulat: The Druids included it in
their lustral watet; and magicians and sorcerers employed it
widely. In Celtic lore it is called the "Tresses of Taliesin."
Vervain is also one of the sacred herbs of Italian Witch
craft It was one of the plants dedicated to the goddess Venus.
She wore a crown of myrtle interwoven with Vervain. The
48 CHAPTER THREE
Italian witch charm known as the Cimaruta features a vervain

blossom, symbolizing protection. The herb is also used as an
offering to the Goddess and can be planted around shrines
dedicated to her. When casting a circle for magical workings,
vervain can be sprinkled along the perimeter of the circle
for extra protection. Used as a fluid extract: one half to
one drachm.
Vetivert (Vertiversia ziza.niodes)

This herb has an occult reputation for breaking spells and
hexes and is used in counter magick. Used as an oil: three
drops. It may be used as a bulk incense.
Wolf's Bane (Aconite napellus)

This is a powerful lunar spell herb used in shapeshifting mag
ick. It is also known as Monkshood. [Dosage is omitted as this
is one of the deadliest plants known.]
Chapter Four
Mineral Magick
Common to mmy ancient cultures was

the belief that spirits inhabited stones.
Bach stone possessed an individual
spirit. It was believed that the aid of
the spirit could be enlisted through
various offerings to the stone spirit
W
hen we look at the history of hwnankind we can
dearly discern the importance of the Mineral
Kingdom in both a religious and magickal sense.
This is evident from the primitive god and goddess icons of
the Paleolithic and Neolithic Ages, the great standing stones
of Britain, and the many dolmens, cairns, and menhirs of
ancient Europe. The altars used by our ancestors were cut
from stone and were revered as sacred objects. Stones, in the
form of a grave marker or tom4 even marked the passing of
a dan member from his or her tribe.
.51
52 CHAPTER FOUR
It may be that the earliest consideration of stones in a mag

ickal context lies in the fact that sparks can be produced by
striking two stones (such as flint) together. Fire was a mysteri
ous force to our ancestors and the ability to evoke it from a
stone must have made a powerful impression on the early
human psyche. Such was the reverence of stones that early
humans were known to have carried them from their original
habitats when migrating. To possess a stone from one's home
land was perhaps to carry a connective talisman to the gener
ative source of power. In human history, stones would later
mark off boundaries and declare territories. Perhaps in this
practice we are indeed seeing the memory of tribal stones
symbolizing one's place in the scheme of things.
The carrying of stone talismans evolved over the centuries
into the wearing of amulets and magickal rings. The penta
gram symbol now associated with Wicca was the image
etched on signet rings worn by the followers of Pythagoras.
The number five figures prominently in Pythagorean philos
ophy and was incorporated into a star comprising the five
Alpha letters from the Greek alphabet linked together at
angles to one another (see illustration, below). The star sym
bolized the higher nature reflected in the lower nature.
The earliest-known Pythagorean ring originating from

Crotona, ItaJ� circa 525 B.CI!., was pictured in the book
lmagini degli Dei de�i Antichi by V. Catari in 1647.
MINERAL MAGICK 53
The Magickal Nature
According to the ancient Hermetic teachings of the European

Mystery Tradition, the stars and planets radiate celestial ener
gy into the crystalline forms found in the Mineral Kingdom.
The crystallized energy within any given stone produces an
astral virtue specific to the nature of the mineral form itself
From this the ancient Mystics established a table of corre·
spondences connecting the stones with specific planets and
specific powers. Today we associat<; for exampl<; iron with
Mars, copper with Venus, lead with Saturn, quicksilver with
Mercury, gold with the Stll\ and silver with the moon.
The belief in the inherent power dwelling within stones
eventually led to seeing them as divinatory tools. A good
example of this is the use of runic symbols carved on throw
ing stones. Another example is the use of a crystal ball in fore
telling future events. In part this is connected to the belief
that dwelling within the crystal itself is the divine spark of
consciousness. This is known as its numen or mana, which
connects it directly to the Source of All Things.
Everything that exists on the Physical Plane is an aspect of
the Source of All Things. Physical objects are actually solid
energy-forms existing in varying vibratory rates. The lower the
vibration the more solid or gross the object appears to be. The
Mineral Kingdom is the lowest vibratory rate of the Physical
Plane. Therefore the energy-forms that we call rocks are the
most dense forms we encounter as material beings. It is
because of this vast concentration of energy that mineral
objects appear in almost every magickal system.
Individual stones or gems within the Mineral Kingdom
have their own vibration, influenc<; and occult function.
These qualities can heal and vitalize when correctly applied.
The nature of a stone acts to collect and condense higher
vibratory energies focused upon it. The direct influence of
any gem is on the aura of what it comes into contact with. In
the case of human subjects, the aura is stimulated by the
influence of the gem. The energy of the gem joins with that
54 CHAPTER R)UR
of the aura, creating a localized amplification of the merged

energies. Depending on the ston� certain body chakras will
draw the energy or respond in some mannex:
The influence of most gems is very subtle and gradual. In
most cases the gem must be used several times in repeated
applications. It was for this reason that the ancient occultists
devised a system of magickally charging gems to enhance their
natural powers. This system incorporated the use of natural
and artificial techniques. The following techniques are based
on these ancient principles.
The Solar Charge
The Preparation
Place the desired gem in a pan of boiling salt water for about
one minute. Remove the gem and dry it off completely, then
place the stone under the noon sun for one hom
The Charge
Make a tripod stand of dry twigs, preferably oak. Set the stand
outside at sunrise with the gem nesting on top. Leave the stone
in this position until l P.M. The stone is now charged with the
sun's energy. Next, filter the sunlight onto the gem through a
sheet of colored plastic or glass. The color of the plastic will be
linked to the effect desired:
Red: This energy acts to vitalize and to energize. It has a stim
ulating influence on the genitals, although more on men than
on women. When using red, charge the gem for one to two
hours. When healing, work upon the subject for about a half
hoUI; once a day. Recharge the gem every two weeks.
Green: This energy acts to soothe and restore. It works equal

ly well on the physical and astral body. It is very useful for
treating the eyes and the digestive organs. When using green,
charge the gem for three hours. Work on the subject for one
hour or more. Recharge the gem weekly.
MINERAL MAGICK 55
Yellow: This energy is very stimulatin& but in an "irritating"

manner. It can stimulate the brain in m o derate doses, but is
normally used to fight infections, tumors, and so on. When
using yellow, charge the gem for one hour. Work on the sub
ject for three quarters of an hour. Recharge twice a month.
Blue: This energy acts to heal the energy fields, or auric bod
ie� of living organisms. It heals the material only through the
non-material. The dark blues should be avoided as they tend to
slow the healing process. Light blues are more preventive than
they are healing. Medium blues are best. When using blue,
charge the gem for three hours. Work on the subject for one
hour or more. Recharge weekly.
Orange: This energy acts in a manner similar to red, but to a

lesser degree. Its usual function is to stimulate the organism's
natural healing system. It greatly increases the effectiveness of
the internal system s. When using orange; charge for two hours.
Work for one hour or more. Recharge weekly.
Violet: This energy acts in a very soothing manner. Its major

inf luence is on the aura and affects the emotions in a positive
manner. It is also mildly sexually stimulating to the female.
When using violet. charge the gem for three hours. Work on
the subject for one hour or more. Recharge weekly.
The Lunar Charge
This method is similar to that of the solar charge; with the fol
lowing exception. Place the prepared gem under the moon at
9 P.M or midnight.'Leave it there for three; hours. Then use the
colored filter as in the solar method, but do this on the fol
lowing night. This allows the magnetic energies of the moon
to Mset" individually within the gem. You will want to consid
er the phase of the moon, and the zodiac sign it "occupies."
These energies will influence the work of the gem involved
This is the advantage of the lunar charge over the solar. The
56 CHAPTER FOUR
energy may not be as strong per charge; but the lunar charge
is more diversified. Overall the lunar charge is more effective;
although the solar charge works more quickly. Remember to
avoid direct sunlight on a lunar-charged gem, as it will negate
the charge.
The Magickal Charge
This method is used with either the solar or the lunar charges.
While the filter is in place; the following technique is
employed:
Place the tips of your index fingers and thumbs togethe�
forming a triangle over the gem. Then visualize pure energy
(as white light) forming within the triangle. Mentally impreg
nate the light with the qualities that you desire the gem to
possess. Once this is completed, visualize the light passing
from your hands to the gem. Mentally see the gem glowing.
Finally, exhale three times on the gem through the triangle.
If you wish to recite an enchantment then do so before this
last step. You may wish to anoint the gem with a charged oil
or condenser after all the charges are set. Anything that adds
power is useful
Rousing the Crystal
This is an ancient technique for evoking, or rousing, the

power within a crystal. This method is best used on crystal�
but any stone can be used by adapting it to the technique. AL
Lake Nemi and along the coast of Napl� Italian Witches
known as Strega have long performed the following ritual.
On the night of the full moon wade out into a body of
water until you are about waist deep in the watet: If possible
you should be nude. Seek out a spot where a rock is protrud
ing through the water. If none is found then pick up a rock
from the shallow water and carry it out with you.
MINERAL MAGICK '57
Once you are prepared (standing out in the water) look up

at the full moon and strike the crystal three times on the rock.
Be careful not to damage the crystal as you strike the rock.
You don't want to be too gentle or too rough. When per
forming this technique use the base or blunt end of the crys
tal. If you carried a rock out with yoUy drop it into the water
where you stood once you had finished. This technique is best
applied to awaken the numen (spirit/consciousness) within a
newly obtained crystal, and then again latex; to awaken any
charges that you have set within it
If you have a crystal set onto the head of a wand it can be
roused with this method also. Another method used by
Witches is to hold the crystal up to the full moon and then
strike it three times with the wand. This would also be per
formed out in the water. If you desire:; the appropriate crystals
could also be roused beneath the sun. In this case you would
not go out into the watex; and noon would be the best time to
perform the ritual All other aspects would continue to apply.
According to ancient beliefs, all gems contained a magical
stellar charge. Many stones were associated with stars and con
stellations. This system was the basis of the "birthstone" in
astrological lore. The energy of the stars is condensed by the
moon, and directed down on the Earth. This principle also
applies to the energy of the planets. Many ancient grimoires
contain material concerning stones, the stars, and planets. You
may wish to consult a book written specifically on this sub
ject for further information.
Common to many ancient cultures was the belief that spir
its inhabited stones. Each stone possessed an individual spirit
It was believed that the aid of the spirit could be enlisted
through various offerings to the stone spirit. The advantage of
using stones magically was that stones seemingly lasted forev
er. The life force within a stone allows its material form to wear
extremely well against the physical elements. Stones possess
very strong spirits or numen. The numen is the "conscious
ness" of the gem.
58 CHAPTER FOUR
The shape of the gemstone is also important for magical

purposes. Gems that are pointed, such as the amethyst crystal,
are transmitters of energy Stones which tend to be rounded are
collector� excellent for establishing energy fields. This is very
useful for the setting up of ritual circles (quarter stones). Point
ed stones are excellent for spells that send their energy from
one place to anothet: The ancient ritual circles were set with
many small stones placed around the circumference. A crystal
or pointed stone was set on the altax; marking the centet:
Crescent-shaped stones were considered sacred to the moon
and the Moon Goddess. The shape that a stone evolves into is
caused by the nature of the indwelling numen. The physical
elements that shape the stone are merely tools for the numen.
Thus a stone shaped like a crescent could possess a spirit who
could link the possessor to the forces of the moon. This stone
would then be considered a charm or talisman. Stones are used
for other purposes as well.
Healing with Stones
There are three techniques employed in the healing art of

stones. These techniques may be used together or alone. The
first technique involves the use of a wash or oil Heat a pan of
oil, or spring water; then pour it into a bowl. Condensers or
other liquids may be added to the bowl to enhance the heal
ing. The patient must be nude and reclining. The person per
forming the work should also be nude.
Take the required stone (for the healing energy needed) and
dip it into the bowl. Beginning at the person's head (or ani
mal's) rub the wet stone on the skin in a counter-clockwise cir
cular motion. Visualize the area glowing with the appropriate
color corresponding to the healing needed. Work downward
along the body, making sure to work on each section of the
body You will need to re-dip the stone in the wash before
moving to another area of the body After dipping the ston�
pause and visualize it glowing with the appropriate colot:
MINERAL MAGICK 59
Mter each healing is completed it is essential that you boil the

stone in salt water for three minutes and recharge it. This will
remove the negative energy which the stone has absorbed from
the ill patient.
The second technique involves the use of a suspended crys
tal or stone For this technique tie the gem to the end of a cord
about twelve inches long. Beginning with the head, suspend
the stone over the forehead. Swing the stone over the area in
small counterclockwise circles. Visualize the same glow and
color correspondences as in the first method. Move next to the
throat area, then follow with the heart, solar plexus, stomach,
and genitals.
The third technique involves the technique of drawing out
with the stone In this method you place the stone on the
area of the body involved. Placing the right palm on the
stone, begin a gentle kneading and drawing-out motion. Visu
alize a brownish or blackish color being drawn out into the
stone Do this as you rotate the gem in a counter-clockwise
manner. From time to time hold the gem still, visualizing the
appropriate healing color flowing from you and penetrating
into the area of the body. Change back and forth between the
two visualizations.
Whichever method you choqse you should work slowly. It
is wise to incorporate all three of these techniques in cases of
serious illness. For prevention alone; one method will do. You
may wish to have a friend or two work on the patient with
you. This will save the healer from expending great amounts
of energy.
Mineral Condensers and Elixirs
This simple method is used to charge a liquid substance with

the properties of any given gem. These liquids could be
ingested or applied externally, depending on the substance
and its purpose. This method may be used alone or with the
Magical Charge.
60 CHAPTER FOUR
Amethyst
This is one of the most beneficial gems in existence. It has the
ability to heal, purify, and to disperse negative energies. When
used in an elixir or potion it helps to treat the blood system,
heart and lungs. Used externally, it nurtures the psychic cen
ters and cleanses the aura.
The Method: Place the gem in a clear glass bottle. Fill the
bottle with two parts spring water and one part of your
favorite alcoholic drink. This alcohol should be fairly clear and
at least 80 proof Cover the bottle opening and leave it in the
sun for at least six hours. Use once a day.
Moonstone
This stone acts more upon the inner being than upon the
physical body, although as an elixir it does have the ability to
heal ulcers, balance the endocrine system, and clear swollen
lymph glands.
The Method: For physical treatments, use the same method

as for the amethyst. In cases of ulcers you will want to use
three parts water and one part alcoholic beverage.
For psychic or astral treatments place the gem under the
moon for two nights, five hours the first night and four hours
the second. The liquid mixture for this treatment should con
sist of equal parts of water and alcoholic beverage. You can
add a magical condenser to this if desired.
Use this every night before going to sleep The lunar-charged
elixir is excellent for dreams, astral projection, and psychic
development. In these cases you will anoint the appropriate
centers and ingest the elixir. Investigate the properties of vari
ous gems for the preparation of other elixirs and condensers.
MINERAL MAGICK 61
The Occult Nature of Stones
The following is a simple:; brief listing of several stones com

monly used for magical purposes.
Agate
The energy of this stone joins the heart and solar plexus
together into a harmonious vibration. It also has a healing
effect on the stomach. The energy of the agate serves to bal
ance other energies and creates a stable:; earthy energy field.
Early Witches mixed crushed agate with water and herbs as an
antidote for snake bites.
Amethyst
The energy of this stone has a general healing effect upon the
physical and etheric bodies. When worn on a ring or necklace:;
the amethyst can charge the aura with the energy of spiritual
love. Once its energy pattern is established within a person's
aura, the stone serves as a protection against energies that are
not harmonious to the bearer.
Early Romans believed that drinking from a chalice con
taining an amethyst would not cause drunkenness. Italian
witches once taught that an amethyst bearing the sigils of the
sun and moon would repel another's Witchcraft. (See
Amethyst Quartz.)
Azurite
Aids in meditation.
Bloodstone
Stimulates the sexual energies of the base chakra. Once used
by Witches in lust spells.
Carnelian
Another name for this stone is the Neophyte's Stone:; as it serves
to stimulate the inquiring mind, and moves one to activity. Early
Witches used this stone as an amulet against Mfascinations."
62 CHAPTER FOUR
Chalcedony
Worn as an amulet, it will shield against energy directed
against the wearer.
Chrysoprase
Being a variety of Chalcedonft it is similar in nature. Rather
than being worn this stone is placed about the home fur pro
tection. One essential area is on the bedside table (or headboard).
Diamond
This gem has many associations in folklore. It was considered
a symbol of truth and loyalty, and it was believed that the
diamond would lose it luster if the owner broke an oath.
Magically, the diamond serves to protect the bearer. It is espe
cially protective for times when the conscious mind is
unaware of the body (as in astral projection, coma, or
surgery). It is said that the body cannot be "possessed" when
a diamond protects it.
Emerald
Considered to be a transmitting agent for the emotion of love.
The emerald exerts a positive influence on the heart physical
ly and spiritually. Ancient magicians are said to have used this
stone to see visions.
Jade
Aids in meditation. Red Jade serves to stimulate the emotions_
green serves to calm. Jade has a general influence upon the
inner motivations and urges.
Lodestone
Because of its magnetic attraction, many people associate it
with the drawing of desired things. Yet reverse magnetism
must be considered, and therefore it can repel as well. Some
occultists color their lodestone in a symbolic manner in order
to influence corresponding situations.
MINERAL MAGICK 63
Moonstone
Aids in the development of the subconscious and psychic
mind. In magic it draws the aid of the twenty-eight spirits of
the moon and the favor of the Moon Goddess.
Quartz
Clear Quartz (rock crystal): Used as a focus for divination in
spherical form (the crystal ball), and as a transmitter/receiver
of energy. The magical link between the crystal and "other
realms" is associated with magnetism, attraction, and accumu
lation in and around the crystal, by the infused iron through
out its structure. When charged by the moon's energy, the
magnetic link is established As the moon increases, so too
does the generation, and accumulation, of lunar magnetism
within the crystal.
Rose Quartz
Used to "lighten" the auric energy and to draw positive energy.
Suspended over the heart area, the rose quartz filters and har
monizes energies passing through it in either direction.
Yellow Citrine
Considered a magical ston� it is used as an aid in the formu
lation of thought forms. Worn as a talisman during magical
work, it stimulates the mind on all levels, and aids in the pro
jection of "thoughts."
Tourmaline Quartz
Worn on the body, it aids in the projection of the astral form.
Amethyst Quartz
A powerful energize�; both physically and etherically. Aids in
ritual magic by manipulation of the forces raised. In other
words, it transmits energy directed toward it. Here it is best
utilized by placing it on the center of an alta�; or set onto the
head of a wand.
64 CHAPTER FOUR
Planetary Correspondences
Sun: Diamond, Topaz
Moon: Pearl, Opal, Moonstone; Clear Quartz
Venus: Emerald, Aquamarine; Rose Quartz,

Green Tourmaline
Mars: Ruby, Bloodstone
S:Jturn: Black Onyx, Black Jade
Jupiter: Amethyst
Mercury: Topaz, Chalcedony, Citrine
H you find a common stone that you desire to use in

regard to a planetary charge; link it to the planet with a corre
sponding symbolic color. This is not completely accurate but
may serve you well Take into consideration the shape and
location of the stone as well.
Planetary Influences Through Gem Stones

Sun: Vitalizes the blood and improves the circulatiqn. Also
benefits the heart and strengthens the mental will
Moon: Stimulates the emotions and the subconscious mind.

Influences body fluids and secretion.
S:Jturn: Balances disruptive energies. Causes a condensation

of energy, sometimes known as organization.
Venus: Love and compassion. This energy establishes

harmony between the heart and mind.
Mars: Aggression, force, motivation. Also influences the

sexual energies.
Jupiter: Optimism, freedom, inspiration.
Mercury: This energy aids the mind in merging with other

planes of existence. It also aids telepathy between beings.
Influences the transmission of nerve signals.
MINERAL MAGICK 65
Gems that Stimulate the Chakras
Crown: Amethyst, Diamond

Brow: Amethyst, Diamond, Jadt; Opal, Clear Quartz
Throat: Topaz, Chalcedony, Citrine
Heart: Emerald, Rose Quartz, Ruby, Amber; Agate
Solar Plexus: Moonstone, Clear Quartz, Rose Quartz, Jadt;
Diamond, Agate
Spleen: ChrysopraSt; Aquamarint; Citrine, Opal, Amber
Sacral: Amethyst, Jadt; Moonstont; Opal, Pearl, Ruby,
Diamond, Clear Quartz, Rose Quartz, Amber; Bloodstone
Zodiac Correspondences
Aries: Bloodstont; Diamond

Taurus: Sapphirt; Jade
Gemini: Agatt; Smoky Quartz
Cancer: Moonstont; Opal, Pearl
Leo: Ruby, Fire Agate
Virgo: Sardonyx, Carnelian
Libra: Sapphire
Scorpio: Aquamarine
Sagittarius: Topaz
Capricorn: Turquoise
Aquarius: Amethyst, Lapis Lazuli
Pisces: Moonstont; Aquamarine
Chapter Five
The Four
Elements
The Blcmcnt:Jl Plme connects to the

Physical Plme md it si through this
connection that Blemcnt:Jl activity hdpr
to renew the vitality within Nature
A
ccording to ancient t
eachin
gs, creation was brought
.
about when the four basic Elements of Barth, Air;
Fire, and Water came together under the direction of
divine spirit. Many ancient myths speak of order coming out
of Chaos, the so-called taming of the Elements. In Wicca the
basic structure of physical and etheric material (the spiritual
essence) is believed to be composed of one or more of these
Elements. Earth is that property that binds and gives form
Air is that property that liberates and stimulates. Fire is that
property that animates and activates. Water is that property
70 CHAPTER FIVE
that makes things mutable and flexible. The physical represen

tations of these four elements constitute their gross form in
the material world.
Just as there is a duality in all things, the elements have
what can be termed their negative aspect as well. In this con
text we may say that Earth is rigid, Air is flighty, Fire is
destructivt; and Water is stagnant. The Four Elements are kept
in a positive and peaceful state through the mediation of Spir
it, which can be called the fifth element. In Eastern Mysticism
it is referred to as Akasha. The Wiccan pentacle (an upright
five-pointed star) represents the four elements overseen and
kept in balance by Spirit/Akasha (see illustration below). The
Satanic pentaclt; an inverted five-pointed stat; represents the
Four Elements dominating Spirit. It is important to under
stand that when we speak of the Four Elements we are speak
ing of types of energy. The physical forms of the Four Ele
ments in the material world are manifestations of elemental
principles and not the elements themselves
SPIRIT
AIR WATER
Elemental Pentagram.
THE FOUR ELEMENTS 71
According to ancient historians, Empedodes (a student of

the teachings of Pythagoras) was the first person known to
have taught the concept of the Four Elements as a single cohe
sive doctrine. He was also the first person to introduce the
concept of the Four Elements into astrology, and their role in
discerning the basic nature of the zodiac signs. Empedocles,
who lived in Sicily, circa 475 B.CE., presented the teachings con
cerning the Four Elements as the fourfold root ofall things.
In European Occultism, these are the traditional assign
ments derived from the teachings of Empedocles:
Earth: Taurus, Virgq Capricorn

Air: Gemini, Libra, Aquarius
Fire: Aries, Leq Sagittarius
Water: Cancex; Scorpiq Pisces
Earth: cold + dry

Air: hot + moist
Fire: hot + dry
Water: cold + moist
In Roman mythology the four winds are deities with ele

mental natures. They are Boreas (north), Eurus (east), Notus
(south), and Zephyrus (west). They are controlled by Aeolus,
the deity who was the guardian of the winds, keeping them in
order by chaining them. In this myth we see the Four Ele
ments controlled by a fifth non-elemental power. This, of
cours� is the symbolism of the Wiccan pentagram.
Most Occultists credit Philippus Aureolus Paracelsus with
what can be called the doctrine of the Four Elements. Paracel
sus was an alchemist who taught that the four primary ele
ments consisted of both a vaporous and a tangible substance.
He believed that each element existed as both a physical ele
ment and a spiritual element. Paracelsus taught that just as
there were two types of matter in Natur� a physical and ether
ic, so too must there be two types of Nature (the Physical
72 CHAPTER FIVE
World and the Supernatural World). He further believed that

within the Supernatural World there existed Beings native to
each of the elemental regions therein. Thus Paracelsus
assigned Gnomes to Earth, Sylphs to Ai� Sal:umnders to Fire, and
Undines to Water.
During the Middle Ages men and women were believed to
have composite mtures, meaning that they were a blend of spir
it, mind, and body. Elemental Beings were considered to be
creatures of a single nature related entirely to the property of
their corresponding element. Just as fish are creatures of the
wate� and birds are creatures of the ai� each Elemental is
unique in form and function in a way that is appropriate to its
elemental environment. Paracelsus taught that Elementals
were invisible to human sight because they existed in a more
subtle state than physical forms or phenomena. It was believed,
howeve� that by condensing the etheric material of their
forms, Elementals could appear in the physical world of
Nature whenever they pleased. As Paracelsus stated it, the Ele
mentals live in the interior elements while men and women
live in the exterior elements.
The Elemental Plane
The Elemental Plane is directly connected to the Physical Plane

and serves to empow� nourish, and animate the material
world. One way to think of it is as a current of energy flowing
through the earth, into the Astral Dimension, and then
returning again to complete the circuit In the river of Ele
mental energy are carried the thoughts and desires emanating
from the Physical Dimension. In effect, the Elemental current
delivers them to the Astral level, which in turn shapes what
they symbolize into animated visual images. The energy of
these Astral forms are then carried back to the Physical Dimen
sion by the flow of Elemental energy into the material world.
The Elemental Plane connects to the Physical Plane and it
i through this connection that Elemental activity helps to
s
renew the vitality within Nature. In ancient myths we find

many accounts n
i which humans and Nature spirits come into
contact with one another and form various types of relation
ships. The ancient teachings tell us
that the veil between the
worlds was thinner then because humans had not yet developed
enough to have a significant negative impact upon Nature.
Therefore the vibrations within the natural world were more
closely attuned to the Elemental Realms. The advent of the Iron
Age signaled the eventual separation between the worlds.
Iron is the most effective magnet because its electrons do
not oppose each other in their spin, which is what makes a
metal magnetic. Therefore each iron atom is in effect a tiny
magnet itself Magnets have a tendency to align the atoms of
other metal� thus making them magnets as well. A magnet
produces a magnetic field that affects other electromagnetic
fields. Elemental Beings have a polarity of their own allowing
them to cross between the Physical Plane and their own
Dimension. Iron is very disturbing to the energy fields of these
beings and they have a natural aversion to it In myth and leg
ends fairies have a fear and a dread of iron-it is used against
them in many ancient tales because iron can realign (or reverse)
the fairies' electromagnetic polarity, making it difficult for
them to return to their own environment. Lodestones (natural
magnets) and iron amulets were favored tools against fairies·
and against magick in general for many centuries.
The Elementals
Gnomes
Gnomes are beings who inhabit the etheric elemental materi
al of the earth's spiritual dimension. They possess a vibratory
rate that makes them invisible to humans, but one that is still
close enough to the lower physical vibration for them to inter
act with it. Their actions are reflected in the presence of min
eral deposit� the erosion of rock, and the formation of crystals
and other geological formations.
74 CHAPTER FIVE
In ancient legends the Gnomes were protectors of secret

treasures concealed in vast caverns beneath the earth. The old
Sages taught that the Gnomes were not naturally inclined to
aid humankind, but that if a person won their confidence and
trust they would prove to be valuable allies. However; like all
elementals, it was dangerous to deceive them or misuse their
aid. Elementals work through the subjective nature of men
and women, and can influence the human mind, bringing
about gloom, melancholy, and despai�: Conversely, they can
also bestow confidenc� steadfastness, and endurance.
The ancient teachings tell us that Gnomes are ruled by a
king whose name is Gob. His followers came to be called Gob
lins as tales of them were told and retold over the centuries.
They usually appear to humans as small, dwarf-like creatures.
Sylphs
Sylphs live in the etheric elemental substance of Air-with
in the spiritual medium of our atmosphere. Their activity is
reflected in the gathering of clouds, the formation of
snowflakes, and the growth and maturity of all plant life. In
ancient times they were called the spirits of the wind, and
were the source of many Greek myths and legends. Among
the Elementals as a whol� sylphs are of the hghest
i vibration
and can thus traverse the dimensions more or less at will.
It is taught that the Sylphs have a ruler whose name is Par
aida. Though essentially creatures of the ai.r; sylphs reside on
high mountain tops. Legend has it that they once spoke to
humans through caverns and were the voices of ancient Ora
cles. It has even been suggested that the Muses of Greek
Mythology were actually sylphs who had assumed human
form in order to guide humans on a spiritual path.·
Sylphs are associated with the activity of the human
mind. They can influence and inspire humans; often they
are said to gather around the poet or artist in order to impart
their inner visions of spiritual beauty. They usually appear
to humans in the classic fairy image.
THE FOUR ELEMENTS 7'5
Salamanders
Salamanders live m the etheric elemental substance of
Nature's fire. It is through their activity that fire exists and
can be used by humankind. Legend has it that fire Elemen
tals were the first to befriend humans, teaching our ancestors
how to make campfires. Ancient lore tells us that Salaman
ders are ruled by a king called Djin.
Salamanders move about most freely at night, appearing as
balls of light drifting across various bodies of water. Old-time
sailors often saw them investigating the sails of their ships
from this came the term St. Elmo's fire, describing the myste
rious forks of flame that often appeared on old sailing vessels.
Salamanders have a profound effect on human nature
since they are linked to the activity of our bodies through
which we maintain a body temperature. They tend to influ
ence our emotions and general temperament. When we say
that someone is hot-blooded or a hothead, we are referring to
their Elemental nature. Salamanders often appear to humans
in the shape of small, lizard-like flames.
Undines
Undines live in the etheric elemental substance of humidity
and within liquid natures in general. In ancient lore they are
recalled in the images of water nymphs and mermaids.
Springs, streams, and wells are favored by Undines. Their tra
ditional abodes were among marsh reeds and vegetation
growing alongside rivers and lakes.
Ancient lore tells us that the Undines are ruled by Necksa.
They are friendly toward humans and their presence has a
strong influence on our emotional well-being. The moodi
ness of an individual can be traced to their elemental nature.
Just as water can be beautiful in a fall or rive�; it can also be
unattractive in a stagnant pond. When we say that a person
is all washed out, we are speaking of an Elemental influence.
The activity of Undines is responsible for the vitality
within all liquids-therefore they play a vital role in plant,
76 CHAPTER FIVE
animal, and human life. Undines appear to humans most

often in full human shape. Quite often the beautiful maid
ens associated with lakes and waterfalls in our mythology
were Undines.
The Elements and Consciousness
Elemental energies can be drawn into the physical body and

into the human consciousness for magickal purposes. One
reason for doing this is to create a balance of Elemental
natures within the psyche. According to Occult beliefs, posi
tive and negative personality traits are attributed to Elemen
tal conditions within the aura. The personality of the indi
vidual can be balanced by bringing the Elements into a pro
portional harmony. Traits related to vigor and vitality are
associated with Fire. Those related to strength and endurance
are connected to Earth. Traits associated with adaptability
are linked to Water. Those of Air are related to creativity.
An imbalance of Elemental energies can result in one ele
ment dominating anothe�; or in the opposite polarity of a spe
cific element displaying itself For example; a hyper nature can
be viewed as either an overabundance of Fire or too little
Earth. One method for determining someone's Elemental state
is to make a list of personality traits. List all of the person's
positive traits and negative traits. Then view each category and
its relationship to the Four Elements. If there is an abundance
of one correspondence and only a few of anothe�; then one
might be looking at an Elemental imbalance. This will provide
a fairly accurate assesms ent of one's Elemental nature.
When working with elemental natures it is important to
determine which elements are required to restore a balance.
The rule of thumb here in the positive sense is: Water liberates
Earth, Earth gives form to Watex: Air gives life to Fin; Fire gives
focus to Aix: When too much of one Element is present it can
be released by introducing its complimentary Element The
following is a sample list of positive and negative attributes.
EARTH AIR FIRE WATER

+ Strength + Creative + Energetic + Adaptable
+ Endurance + Artistic + Motivated + Changeable
+ Steadfast + Intelligent + Dynamic + Compassionate
- Stubborn - Flighty - Combative - Melancholy
- Lazy - Distracted - Destructive - Pessimistic
- Dominating - Paranoid - Violent - Stagnant
In a magickal context, each of the Elemental energies can

be drawn and condensed within the human body for use as
a personal power.
Magickal Uses of the

Four Elements
There are four basic concepts that are useful in creating mag
ickal influences related to the four Elements of Earth, Ai�
Fire; and Water. Both the astral and physical actions of the
elements should be incorporated into a spell or other work
of magick. Fire works through combustion, Water through
mixture; Air through evaporation, and Earth through
decomposition. These aspects not only empower and trans
form, they also connect one's spell to the forces of Nature
and thus to the connected forces of the Supernatural as well
Generally, after spell casting or ritual work you will have
some material left over to dispose of (wax, ashes, and so forth)
and it is quite effective to use one of the Elemental methods
to dispose of leftover material.
If your magick was intended to influence a situation,
then the Earth Element is best employed If it was to accom
plish a specific goal, then Fire is a good source of motivation
and energy. Romantic works are best connected with the
Element of Water. Any matter concerning mental creativity
or thoughts in general is best accomplished by employing
the Element of Air. It is important to look at all of the
aspects concerning the intended outcome. Break it down
78 CHAPTER FIVE
into Elemental qualities and employ something symbolic

for each connective element. You will generally find that
two or more Elements will be required to accomplish your
magickal goal The physical representation of an Element
when working a spell is actually a focal point for accessing
its astral counterpart.
The following examples will help you understand how to
use an object associated with the appropriate Element:
Fire
Take a piece of paper or cloth and moisten it with three
drops of the universal condenser described in the last section
of this chapter. Place this in front of you and concentrate on
the desired effect of your magi�k. Strongly imagine your
thoughts to be pouring into the material, filling it with both
your energy and Elemental energy. Imagine your desire
being "written" by your thoughts across the material When
you sense that your concentration is breaking_ then the mate
rial s
i fully saturated and you can stop focusing. Now simply
burn the cloth or paper in an open fire. While it is burning,

concentrate and visualize the end result of your desire. The
fire releases the charge and merges it with the Element. The
Element will then carry it into the astral level where it will
take root.
Air
Take a small metal container and fill it about half full with
clean water. Add three drops of universal condenser to the
water. Put the container over a flame and concentrate on
your desire as you gaze into the water. As the steam begins to
rise; visualize what you desire. Once you have the image pro
jected into the steam your desire is being drawn up and car
ried off. Continue concentrating on the desired outcome
until all the water has evaporated.
Water
Take a container and fill it about half full with fresh water.
Add three drops of universal condenser and three drops of
rubbing alcohol Now impregnate the water with your con
centrated desire. As you do sq inhale very slowly and very
deeply and then exhale out on the water's surface. Imagine
your desire flowing out into the water. When you feel that
the water is fully charged, pour it into a stream, river; or any
moving body of water.
Earth
You may use either sand or garden soil Ideally you will want
to pick a spot connected to the desired outcome. If the spell
is intended for a person then the soil should be somewhere
that he or she will pass by on foot. If the spell is intended for
a situation, you may want to sprinkle some of the soil in the
setting. You may even consider potting a plant in the
charged soil In this way you can easily transport it to the tar
get without anyone the wiser. The first step is to charge three
drops of universal condenser added to a pint of mineral
water. Concentrate on the desired outcome as you do so.
Then pour out the mineral water over a selected spot of
earth. This will allow the charge to be absorbed directly into
the Element of Earth. Place both palms down upon the soil
so that the index fingers and thumbs of both hands are
touching the wet earth. Picture this as enclosing the area of
wet soil between your hands. Conclude by performing the
breathing charge as described for the Element of Water.
Elemental Condensers
Condensers are prepared fluids that are used to carry magi

cal charges. One method of charging them is to place your
hands together; palms down, so that the index fingertips
meet as do the tips of the thumbs. If done properly you will
form a triangle in the opening between your hands. Next
80 CHAPTER FIVE
inhale deepl� visualizing the full moon above your head.

Bring the triangle opening in your hands over the condenser
liquid and exhale three times through the opening and onto
the liquid. As you do this, visualize the light of the moon
pouring down through your head and into your lungs as
you inhale and then visualize it flowing out with your
breath as you exhale.
It is always wise to prepare bottles containing Elemental
charges so that you have them when needed. Amber-colored
bottles are best because they dilute the light entering
through the glass. Sunlight will deplete astral charges and
your magickal liquids are best kept away from it as much as
possible. Also other types of colored glass tend to pass on the
charge of the color itself; while amber is neutral and will not
contaminate a pure or specific charge.
Once charged, an Elemental condenser can be used to
empower a spell or ritual tool Letters can be anointed with
them to convey a specific feel Statues can also be anointed
with an Elemental charge for ritual work or spell casting.
One example would be to take a fairy figurine and anoint it
with an Air condenser. The statue can then be used to invoke
a fairy spirit or simply to empower a fairy magick spell. Rit
ual tools can be charged with the Element they represent to
add additional power. Traditionally the pentacle represents
Earth, the wand is � the dagger represents Firt; and the
chalice is Water.
Simple Condenser
This condenser can be used magically to stimulate one's
psychic nature and to improve clairvoyance in general To
make this condenser take two level teaspoons each of
camomile flowers and eyebright and place them in a bowl
Boil two cups of water on an open flame and then add the
herbs. Set the mixture aside to cool for fifteen minutes.
Then filter the mixture through four layers of clean linen
cloth or cheesecloth.
For clairvoyance soak two cotton balls, close your eyes and
place the balls on your closed eyelids for about twenty min
utes. To increase occult sensitivity in the palms of your
hands for the purpose of psychometry, place cotton pads on
the palms of your hands for the same period of time. A sim
ple condenser can also be drunk as a tea before employing a
form of divination such as the Tarot cards or rune stones.
Universal Condenser
The purpose of this condenser is to accomplish magickal
effects on not only the Material Plan� but also on the Men
tal and Astral levels simultaneously. Traditionally this com
pound is used to create artificial Elementals (serving spirits),
to empower magick mirrors, and to animate paintings for use
as portals or in meditation. This particular method uses the
Moon Mansion charge in which the liquid is charged over a
period of twenty-eight days, beginning with the moon in
Aries. Check a good astrological calendar for this timing.
Take equal parts of the following ingredients:
Angelica (Spirit)
Tobacco (Earth)
Mint (Air)
Cinnamon (Fire)
Watermelon (Water)
Add this mixture to a half quart of boiling water and boil

for twenty minutes. Strain the water through cheesecloth.
Pour the filtered water into a bowl and allow it to cool. Pour
about two ounces of a Fr:mgelico Liquorc into a small bowl.
Then suspend a piece of silver jewelry from a chain and heat
it in an open flame until it is very hot. Next dip the jewelry
into the bowl of liquor. If you made the jewelry hot enough
you should hear it hiss as it enters the liquid Remove the sil
ver piece and add three drops of your own blood to the
liquor. Finally, pour the liquor into an amber-colored bottl�
add six ounces of water and cap the bottle. Place the bottle
82 CHAPTER FIVE
out at night using the Moon Mansion charge. A much

lengthier and more powerful mixture is described in Initia
tions to Hermetics1 by Franz Bardon.
Earth Condenser
Chop a small piece of parsley. Crush a pinch of caraway seed
and add it to the parsley. Slice three petals from a carnation
flower and mix all of this together. T hen heat two ounces of
olive oil and pour the mixture into it. L e t it simmer for
twenty minutes. Then strain the oil through a layer of
cheesecloth and pour the filtered oil into a bottle. Add three
drops of tincture of benzoin compound to it to keep the oil
from spoiling. T his tincture is available at most pharmacies.
Label the prepared oil and charge it with the Element.
Air Condenser
Crush three juniper berries and three hazel nuts. Slice three
rose petals and three leaves from a cherry tree. You can sub
stitute the stems from a cherry if you cannot obtain the
leaves. Prepare the oil as directed for the earth condenser.
Pour the oil into a bottl('l label it, and perform the Elemen
tal charge.
Fire Condenser
Chop a very small amount (equal parts) of garlic and onion.
Crush a pinch of mustard seeds and add this with a pinch
of pepper to the garlic and onion. Add to prepared oil as
described, bottle and charge the oil.
Water Condenser
Crush a small slice of a turnip and a sugarbeet. To this add
three sliced peony blossoms along with three cherry-tree
leaves (or cherry stems). Add to prepared oil as described, bot
tl('l and charge it.
1 Bardon, Franz. Initi2dons to Hamdics (Wuppertal: Dieter Ruggeberg, 1971), pp

19.5-199.
Using Elemental Energy
After spell casting or ritual magick you will have some mate
rial left over such as wax and ashes that you will need to dis
pose of in the proper manner. Each remnant will have an
Elemental correspondence with which you can associate it
Then simply use one of the Elemental methods to complete
the magickal process. The Earth Element will govern works
associated with people and situations. Fire governs goal
reaching and works of motivation, passion or destruction.
The Water Element governs romantic and emotional works.
Air governs matters concerning mental creativity and
thought processes in general.
The following examples can be used to complete whatev
er spell you were working on.
Fire
Take a piece of paper or cloth and moisten it with the uni
versal condenser. Place this in front of you and concentrate
on the work of magic. Strongly imagine your thoughts to be
filling the material. Imagine your desire being "written" by
your thoughts across the material. When your concentration
is breaking then the material is fully saturated. Now simply
burn the cloth or paper in an open fire. While it is burning
concentrate on your desire. The fire releases the charge and
merges it with the Element.
Air
Take a small metal container and fill it about half full with
water. Add three drops of universal condenser. Put the con
tainer over a flame and concentrate on your desire as you
gaze into the water. As the steam begins to rise, imagine your
desire being drawn up and carried off. Continue until all the
water has been evaporated.
84 CHAPTER FIVE
Water
Take a container and fill it about half full with fresh water.
Add three drops of universal condenser and three drops of
rubbing alcohol Now impregnate the water with your con
centrated desire When you feel that it is full pour the water
into a stream, rivex; or any moving body of water.
Earth
With this Element your concentration is centered on the
universal condenser which you place in a jar after it has been
loaded This is then poured out over a selected spot of earth,
to be absorbed directly into the Element of Earth.
Water Scrying
This technique is a very ancient one; and common among

Shamanistic traditions. Divination is the ability to see what
patterns are forming toward manifestation. What you "see" is
actually what is likely to occur if nothing changes the pat
tern being woven. Here is a technique which I teach in begin
ning classes:
Pour some bottled water into a soup bowl. Mix either
blue or a green food color into the watex; so that the liquid is
dark enough to obscure the bottom of the bowl At this
point you should have a reflective surface. Position two can
dles, as your source of light_ so that the light does not reflect
upon the liquid (off a foot or twq in front of you should do
it). Next make a series of hand passes over the liquid, slowly
and deliberately. Magically speaking, the right hand is of an
electrical nature/active charge; and the left hand is of a mag
netic/receptive charge Right-handed passes will strengthen
the image and left-handed passes will attract the image to
form. Begin by making left-handed passes over the bowl, in
a clockwise circle; just a few inches above the water (palms
open and facing down). Stop and gaze into the dark liquid
not at the liquid, but into the liquid. You will need to repeat
these passes occasionally as you work. Alternate between the

left hand and the right hand. This requires patience and
time. Use your intuition as you sit before the bowl Make
sure the area where you are working is quiet and there are
no distractions.
Drinking some rosemary tea, prior to divination, can aid
in the work. There are several herbs which aid the psychic
m ind-this is just one of them (be careful though, rosemar y
can be toxic i n large quantities or with long-term use).
Chapter Six
The Astral
Realm
On the Astr:ll Plane the etheric light

cont3ins the blueprints on which the
materi31 world s i constructed. The
astral model that was imagined on the
Physical Plane si carried downward by
the Elemental Plane (or Plane of Forces)
inw m;mi/estation
A
ccording to Wiccan teachings, the Material Plane of
existence has an etheric counterpart known as the
Astral Plane. Just as physical matter is an accumula
tion and bonding of molecules, astral material is an accu
mulation and bonding of thoughts and concepts. What to
the Physical Plane is a mountain, to the Astral Plane is a visu
alized concept. Everything created within the Physical
Dimension was first a concept on the Astral Plane. This is
why, in an Occult sense:; we say that "thoughts are things." We
90 CHAPTER SIX
also use the phrase "as above; so below" to denote the relation
ship between the various Planes of Existence (see glossary).
The Astral Plane is governed by two modes of Conscious
ness: the Higher Astral level and the Lower Astral level
(although I will address a Middle level later in this chapter). The
Higher level contains the emanations of divine thought, thus
we can say that the arising astral forms from such an emana
tion create a natural Being within this Astral Dimension. The
lower level contains emanations from the Physical Plane and
therefore the resulting forms are not natural but artificial cre
ations. By analogy we can say that human beings are natural
creatures to the Earth, but the tools they create are not natur
al forms (cars, computers, and so on).
The ancient sages of Western Occultism called the lower
astral level the Terrestrial Dragon, and the higher level they
called the Celestial Dragon. The Terrestrial Dragon represented
the forces of Darkness_ and through its actions the negative
astral forms were made manifest on the Earth. The Celestial
Dragon represented the forces of Light and through its actions
were made manifest all that is beautiful upon the Earth (both
physically and spiritually). The symbol of the Caduceus repre
sents these twin serpents held in equilibrium by the wand. In
this context the wand represents the middle astral level which
separates and provides balance to the higher and lower levels.
The word "astral" is derived from the Latin astrwn mean
ing "stars." Astrum also refers to the heavens and to immortal
ity. From a combination of ancient beliefs arose the concept of
the Astral Plane or Dimension. The Inner Teachings tell us
that there are two aspects (a duality) to everything: what some
thing appears to be; and what something really is. In a meta
physical sense we say that everything is composed of form and
force. A form is the manifestation of its force; the force dwells
on the Astral Plane and its form dwells on the Physical Plane.
The astral force is composed of an etheric substance which
we call Astral Light It has magnetic and electrical properties
expressed in metaphysical principles, and in the Physical
THE ASTRAL REALM 91
Dimension they are expressed in the principles of physics. The

Astral Light forms around concepts, and here thoughts literally
become thingt On the Astral Plan� symbols are not ideas or
concepts, they are manifested and animated forms. In other
words, what is symbolic on the Physical Plane is tangible on
the Astral. Likewise what is symbolized on the lower Astral
Plane is material on the Physical Plane. An astral form is a liv
ing entity with an independent existence of its own.
The etheric material of the Astral Plane vibrates at a high
er rate than does the material substance of the Physical Plane.
Vibrations are so slow in the Physical Dimension that energy
becomes den� forming into gross material objects. On the
Astral Plane the etheric light contains the blueprints on which
the material world s
i constructed The astral model that was
imagined on the Physical Plane is carried downward by the
Elemental Plane (or Plane of Forces) into manifestation.
In several places throughout this book I speak of the Ele
mental Plane being not unlike a river flowing back and forth
between the Astral and Physical Planes. It carries the electro
magnetic energy imprints of thoughts and desires arising with
in the material world and transports them off in its current to
the Astral Dimension The energy coming from the Physical
Plane disturbs the etheric fields of the astral material The
Astral Light then shapes itself around the mental image and
creates a form. If the vitality and structure of the thought is
strong enough, then the astral furm will survive and thrive. If
not, as in the case of daydreams and idle wishes, the form will
dissipate quickly and no physical manifestation will take place.
The magick of controlling this formula lies in one's ability
to concentrate and project When a person trained in mental
discipline establishes a phantom image of that which is
desired, he or she creates a link with the corresponding ener
gies inherent on the Astral Plane. The emotional significance
joins with the symbolism, which in turn attracts the astral
substanc� causing it to take on a shape. To ensure that the
furm survives long enough to become animated on the Astral
92 CHAPTER SIX
level, one must pour emotional energy into a visualized form,

sigil, or image related to the desire.
The ability of humans to create arises from the fact that we
bear the divine spark within us of that which created us. In
effect, we are a Microcosm of the greater Macrocosm. Our own
inner nature contains the potential, although on a diminished
scale; to wield the powers and forces of the greater divinity
within us. When we invoke Elementals or Watchers, for exam
ple; we can do so because of the Macrocosm resonating with
in us. They respond to their own natures within us, as reflect
ed in the Macrocosm of which they too are a part. When we
cannot change the outer world around us we can turn to the
creative source within us. If we can change the inner subjec
tive world, then from the outer objective world will be drawn
those things which we desire to manifest. This is the principle
from which the old saying "be careful wh3t you wish for bcclusc
it might come true" originates.
Eliphas Levi spoke of Astral Light as an etheric substance
being electromagnetic in nature. He said that it was the foun
dation upon which atoms came together to establish forms on
the Physical Plane. He sometimes referred to Astral Light as
the Im:J.gimtion of Nature, meaning that consciousness dwelt

within the astral material, directing the formation of thoughts
and emotions into astral images. Such action is associated with
the Lower level of the Astral Plane residing under the influ
ence of the moon On this level the process is automatic;
whereas on the Higher Astral level (under the influence of the
sun) the process is under the direction of celestial beings. An
example of this higher nature is the formation of Egregores.
Egregores
Egregores are what some occultists call divine thought-forms. An

egregore is composed of both human and divine energy joining
together to create a dei
ty-form The formula for this creation can
be seen in primitive worship dating as far back as Paleolithic
THE ASfRAL REALM 93
times. A tribe carves an image of their deity and offers it rituals

of worship with dancing, singing, and general forms of celebra
tion This energy impregnates the astral material, and an image
forms within the etheric material of the Astral Dimension. At
this stage of development the image is what we call a thought
form In other words, it is energy formed into a mental image If
the ritual energy provided by the worshipers continues, then
the thought-form becomes more cohesive The thought-form
begins to fix itself within the astral material rather than dissi
pating like a mist. Thus it adheres the Astral Light to itself and
is empowered by Levi's imagination of Nature"
Divine consciousness dwelling within a higher dimension
becomes aware of this formation due to the ripple effect or
domno
i effect natural to the function of the Planes. Divinity
responds to contact or communication whether in the form
of a prayer or ritual. In response to the appearance of the
image bathed in Astral Light, divinity issues forth a life spark
of its own essence and passes it into the thought-form. This
divine source does so in an attempt to meet humanity halfway,
to seek a relationship through which it can communicate with
us. The egregore form is thereby given life through this divine
emanation and is empowered and animated by it. It has now
become a personified conscious god or goddess with the
attributes perceived by the worshipers.
The Old Ways tell us that the gods need us as much as we
need them. They are maintained by our rituals, providing
them nourishment and energy, and by our conscious imagery
that sustains their astral connection to us as well as to their
own source. This is why gods and goddesses typically belong
to a pantheon and have a king and/or queen. What we see in
this mythical structure is the acknowledgment of a formula
demonstrating that all deities are derived from a higher source
(their King and Queen). Again we see the foundation of the
occult expression "As above, so below."
The older the egregorc; the more powerful it becomes. This
is because it takes on an existence of its own and can draw
94 CHAPTER SIX
energy from other sources. When a cult disappears, then the

egregore either sleeps in the mist of the Astral Dimension or
accepts another related image through which it can maintain
its existence. Examples of this are the ancient goddess forms
appearing in images of Virgin Mary manifestations. But if an
egregore sleeps instead of transforming, it can be awakened
again when worshipers recall its name and perform its rites, as
is evidenced in the many reconstructed Traditions of mod
ern Wicca.
It is important to understand that not all gods and god
desses are egregores. The Great God and Goddess have always
existed as the Source of All Things prior to the appearance
of humankind. These forms are the Archetypes, while the
egregores are their children. The Archetypes are the expres
sion of Divine consciousness manifesting in the principles
that are the foundation for our Collective Consciousness.
Through them we catch a glimpse of the higher nature that
formed them.
The Astral Body
Ancient sages taught that the soul, which dwells within our
physical body, has a body of light called a spirit body (com
monly called an astral body today). The soul can leave the
physical body by employing this body of light, and does so
every evening while the physical body is asleep. Sometimes a
soul will only journey out into the Dream Worlds, other times
it will travel out into the Astral Worlds. The soul requires
nourishment for its body of light, just as the physical body
does, and it is through contact with these other realms that
the astral body is vitalized and maintained The teachings tell
us that the astral body is connected to the physical body by a
"silver cord" of etheric material. As long as it remains intact.,
this cord will always draw the soul back to the physical body.
Once the silver cord is broken, the soul is freed from the phys
ical body, and cannot dwell within it any longer.
THE ASTRAL REALM 95
The astral body is a duplicate of the physical body that the

soul is using in the Physical Dimension. It is this spirit body
that we see in dreams, hauntings, and so forth. Some occultists
believe that this astral body is what Jesus was using when he
reportedly walked on the watet; was resurrected, and later
appeared to his disciples. Since an astral body does resemble
the host body, this is an interesting theory.
The consciousness of the personality (you or me) dwelling
within the physical body can be transferred into the astral
body, and experience these other realms just as we do this
Physical Dimension. It is similar to dreaming, except that we
are in control of our own actions and can direct our activities.
During the time of the Inquisition, it was extremely danger
ous for Witches to gather for their festivals. Therefor<; the
priestesses and priests of the Old Religion developed an oint
ment commonly referred to as Flying Ointment It contained
many . alkaloid ingredients such as belladonna and could
"force" an inexperienced Witch out of his or her physical body,
thereby causing astral projection of the spirit body to take
place. The elders of the coven would then escort the neophytes
to the Sabbat in astral form.
Because of the nature of both the hallucinogenic ointment
and the Astral Dimension, many wild and preposterous sto
ries were reported by the new Witches concerning what had
taken place at the Sabbat. If you've ever been so intoxicated
that your friends had to inform you the next day about your
actions during the party, then you can relate to what I'm
addressing here. The use of drugs among Witches arose from
time to time during the Witch trials. The fact that the Inquisi
tors were not above fabricating a confession does not help us
sort out the truth of this era in any case. Therefor<; it is diffi
cult to gauge the percentage of accusations based on the use
of belladonna and other chemicals, as opposed to the imagi
nation of the Inquisitors.
96 CHAPTER SIX
The Hermetic Teachings
The Renaissance produced many manuscripts that collected

and chronicled the ancient Occult and Hermetic Arts. Italy,
Germany, and England generated some of the most famous
and lasting texts that have come down to us today. In fact,
many of the English texts are later translations from Latin or
Italian. Hermetic philosophy taught that everything created
has two bodies, one visible and tangiblt; and the other invisi
ble and transcendent. The invisible .body called the Astrum
was part of the material form's nature. The essence of this
etheric body was a vital substance called the archaeus, which
sustained the vitality within all things.
All diseases and maladies of the physical body originated
in the astrum. The astrum arose from the energy of the
archaeus, which was itself the manifestation of one's rapport
with Divinity; in other words, it was the spirituality of the
individual Therefore disease was, in effect, the physical mani
festation of imbalance relating to one's invisible spiritual prin
ciples. This is very much like the holistic approach that we
encounter today in the field of alternative medicine.
Theophrastus of Hohenheim, who took the name of
Paracelsus during the Middle Ages, was a great Hermetic
philosopher and healer. He was a great supporter of the belief
that all illness had its origins in the invisible nature of the
physical body, and that illness was the expression of one's spir
itual principles. Paracelsus further taught that a person could
cause illness within his or her etheric body by his or her own
mental attitudes and negative mentality. Healing likewise
could be accomplished by the reverse.
The Moon and Astral Energy
In metaphysics the moon is always the instrument of Astral

Light Lunar energy is also presided over by the Moon God
dess. The moon influences the ebb and flow of astral forces
THE ASTRAL REALM 97
just as it influences the tides of our Earth. During its waxing

phase from new to full, the moon aids in the formation of
astral images. As it wanes from full to new, the moon aids in
dissolving poorly formed images. It also serves to dissolve astral
forms that are no longer being empowered by thoughts or
desires. In the case of forgotten Egregores, the moon can

induce a state of lunar slumber.
Wicca is a lunar-based magickal system Its magick has long
been focused on the accumulation and direction of the subtle
forces of the moon. Even though we speak of Wicca as a mag
ickal system, the art of magick is a personal one despite the
basic guidelines. Unlike the ceremonial solar-based magickal
systems that demand rigid adherence to ritual structure and
procedure; Wiccan magick s
i intuitive and changes form as
does the empowering moon itself
The Witches of old, from whom modern Wiccans are spir
itually descended, were priestesses and priests of the moon. In
coastal and island regions they were also known as sea priest
esses and priests. The use of sea water was an important aspect
in Moon Magick, salt being a crystalline form ideal for absorb
ing magickal charges. The magickal charging of water and the
release of the charge through evaporation is an important
aspect Herbs and pieces of wood from sacred trees were
soaked in sea water. Later they were dried and burned as
incenses and offerings. The most favored offering was a mix
ture of cedat; sandalwood, and juniper.
The inner teachings concerning moon magick tell us that
the actual essence of the lunar power originates out among
the stars. The sun absorbs the stellar radiation and channels it
into our solar system The planets within our solar system
absorb this energy, which then merges with their own vibra
tions or energies. The planets then emanate a composite ener
gy throughout our planetary system. Each planet's energy or
vibratory pattern is unique; and influences other planetary
forces within each one's sphere of influence This is the basis
of a.strology and planetary correspondences in magick; in
98 CHAPTER SIX
other words this is how and why it works. The moon absorbs,
condenses, and channels all of these forces, which are then
channeled to the Earth on the lunar light spectrum. The
moon is the focal point of power on the Earth. Without the
moon we cannot make use of the universal forces beyond he:r:
The famous fifteenth-century magician Agrippa spoke of
this principle when he wrote:
- but the Moon, the nearest to the heavenly influences, by the

swiftness ofha co� isjoined to thesun, and the othaplan
ets and st:u:r_ as a conception, bringing them forth to the infe
rior world, as being next to itsdf, for all the mrs have influ
ence on it, being the last receiver; which afrerwa.rds communi
Gltcs the influence ofall superiors to these inferiors, and pours
them forth upon the Barth... Therefore, ha (the moon) motion

is to be observed before the others, as the parent of a.JJ concqr
tion_hence it is, that without the Moon intermediating, we
Glnnot at any time attract the power of the supcriors... 1
Modern science (gradually catching up with ancient knowl

edge) has now determined that the moon radiates more than
reflected light particles. Instruments have now shown that the
moon also radiates infrared and microwave frequencies.
Infrared emanations are strongest from the first quarter to
where the levels are four times the amount of radiation
full,
compared to the lowest point. It is weakest from the third
quarter to the first, being at the lowest emanation at the time
of the new moon
Microwave levels are strongest just after the full moon and
new moon_ typically reaching their highest levels three days
late:r: In magick the number three is the symbol of manifesta
tion, and in physics microwaves are transmission frequencies.
Sq in effect, magickal/astral energy under the influence of the
moon is carried on the occult counterpart of these lunar
emanations. Heat liberates Odic energ� and the infrared
1 Three Books of Occult Philosoph» 1993.

THE ASTRAL REALM 99
emanations (heat waves) are highest at the time of the full

moon The full moon is the time when most works of magick
are performed, impregnating the Odic mantle of the Earth
with thought-forms.
The moon's light is subject to polarization that varies from
phase to phase. Polarization in this context is the measure
ment of light particle density. The most concentrated levels
are present when the moon is in its first and third quarters,
the latter being its peak level When the moon is full the
polarity is neutral, which increases the electromagnetic field
through which the sun, Earth and moon pass (the ecliptical
plane). Thus the Odic mantle of the Earth is most stimulated
at the time of the full moon.
The Astral Plane
The Astral Plane is not a place as we would normally think

of when discussing a point in time and space. Neither is it
simply a state of consciousness per se. The closest I can come
to describing it would be to call it a principle; existing as a
condition between the occult worlds. As human beings we
possess a body and a brain, yet our spirits and our minds
cannot be located in the physical microcosm of our materi
al form.
By way of analogy consider the world of our dreams. We
can see objects, experience physical sensations, and feel various
emotions. Howevet; we are asleep and our eyes are closed; our
physical senses are not being stimulated by external sensations.
Our dream world occupies no space. The visual dream images
are more than imagination because we experience physical
sensations from interactions with them in the dream setting.
So we can say that the dream world is not a place or a state of
mind. It is a realm with a consciousness of its own, in which
our thoughts, fears, and desires become animated in a manner
seemingly beyond our control or direction. Dreams are a
function of the Astral Plane; but are not the realm itself
100 CHAPTER SIX
J H. Brennan points out in his book Astral Doorwayi- that

we are not transient beings. Our thoughts, memories, and
emotions are transient elements of our minds, but we are not
any of these things ourselves. They are merely aspects of who
and what we are. For exampl� when we go to a doctor and he
or she asks us how we are, we often reply the we are in pain
because of an injury to some part of our body. The truth is
actually that we are not in pain but rather that some part of
our body is in pain. There is a difference between saying "my
hand is in pain" and saying "fm in pain because my hand was
slammed in the car door." The former is an understanding that
our bodies are simply vehicles that carry our souls around.
The latter is a claim that we are the physical bodies that our
souls inhabit. This is an important magickal distinction.
It is important to the understanding of the Astral Plane
and its workings to understand something of what we call the
Self We arc; in effect, a divine spark of consciousness extended
(and some say separated} from the Source-of-All-Things. This
consciousness some people call the spirit or the soul. We exist
within physical bodies in the material world. When we con
sider the Self we can picture it at the center of a microcosmic
universe. Our immediate surroundings have the greatest influ
ence upon us, and we upon them. Unless we hold some impor
tant office or position of great influence we typically only
indirectly impact the community in which we live.
From there the world slips into shades of lesser influence.
For exampl� our votes individually have less impact in a state
election than in a city election, and so forth. As a citizen of a
country we have even less impact on other countries, yet we
are still connected in increasingly diluted ways. Howeve:t; the
actions of countries and higher forms of government affect us
greatly on an individual basis. This s
i also true of the planes
of existence themselves. On an astral level, the same is true of
our consciousness. We begin with an awareness of our indi-
2 Brennan, J. H. Astnl Doorw.�ys(New York: Samuel Weiser Inc., 1971), pp. 1-10.
THE ASTRAL REALM 101
viduality and its wants and needs. Then we acknowledge the

immediate environment in which we dwell and how it
impacts us. Next we acknowledge the influence of other
embodied souls whom we encounter. From there we move to
our subconscious awareness, followed by the influence of the
Collective Consciousness of our rae� a symbolic return to the
greater aspect of which we are but a spark
In the vast majority of cases the soul or spirit of an indi
vidual enters into the physical dimension from the Astral
because of its need to learn and experience various things. The
soul possesses a rudimentary awareness of what it must accom
plish and how to go about it This is not unlike the inherent
knowledge within newborn animals that allows them to sur
vive until they can defend and care for themselves. Later this
same inner knowledge will allow them to build nests or bur
rows appropriate to their own species. In this respect the soul
possesses the basic survival skiJls that manifest in what we call
the intuition. Through this we can discern many experiences
that we will encounter in any given lifetime. The danger here
lies in allowing ourselves to be both teacher and student at the
same time. Though we can learn many things by ourselves we
cannot teach ourselves what we do not already know. To under
stand the real difference between learning and teaching is one
of the keys to personal enlightenment.
Just as the Self can be divided into levels of lowex; middl�
and highe:t; so can the Astral realm be divided In most cases we
generally speak of the Higher and Lower Astral Levels because
they impact us the most. In effect the Astral Plane is a meeting
place where divine consciousness and human consciousness
have interaction (the Higher and the Lower levels}. Both forms
of consciousness impregnate the Astral Light and are the root
causes of manifestation There are seven planes: Physical, Ele
mental, Astral, Mental, Spiritual, Divin� and Ultimate. Stimulat
ing one plane causes a ripple which brings all planes into reac
tion This is the basic formula that allows both prayers and mag
ickal acts to be effective tools.
102 CHAPTER SIX
The Middle level of the Astral Plane is the realm in which

egregores have their inf luence and function. Because egregores
are composite beings derived partly from the energy of
human consciousness and partly from divine (see page 92), it
is here in the Middle level of the Astral Plane that magick can
pass or fail It is here that the Lords of Karma take note of what
transpires on the lower worlds. Secret societies create signs,
symbols, and gestures that allow individuals to gain access to
the deeper levels of the Astral Plane. Beings known as Watch
ers oversee these societies and can aid or obstruct the magick
al workings of any occult society. The symbolism displayed by
witches, for exampl� anno unces their beliefs and creeds. If a
Wiccan violates his or her own tenets, then it draws a response
from the Watchers.
Divination and the Astral Plane
As noted in this chapte� the thoughts and deeds occurring in

the physical world are imprinted on the Odic mantle of the
Earth. The resulting energy patterns then influence the Pran
ic field, and due to the electroma gnetic nature of Odic mater
ial these patterns adhere to the pranic level that we call the
Akashic Records. The Collective Consciousness of our race is
vitalized and maintained by the energies contained in this
akashic energy field O ur subconscious minds are linked to
the Collective Consciousness through the Dream World that
opens up into it. As I stated earliex; dreams are a function of
the Astral Plane, and therefore these energy patterns merge
with the astral material
The astral images that form as a result of our in-flowing
thoughts, deeds, and desires cause responding forms to arise
in the Astral Lig ht. Divination is the ability to discern these
patterns and their logical outcome. W hether we use Tarot
cards, runes, palmistry, or other divinatory tools, we are sim
ply focusing the mind so that it can read the astral patterns.
Ancient symbolism appearing in Tarot cards and runes serves
THE ASTRAL REALM 103
as a symbol of the Collective Consciousness. In effect they are

the keys and passwords that allow us access into the Astral
Light. The Watchers on the planes observe and understand
the signs we display in these divinatory tools and they aid us
in our quest.
It is important to understand that divination only reveals
the patterns that are forming in one's future Nothing is fixed
and absolute When we divine something we are actually say
ing that if nothing alters the forming patterns, then such and
such lies in store When we access the Higher Astral level we
can see what might be called the Divine Patterns or Stellar
Patterns. These are the major events of one's life that the gods
set in place We see them reflected in astrology, in the natal
chart. Howevet; even these patterns can be altered by a variety
of things. Every human possesses the gift of free will. With
this gift comes a great responsibility because not only can we
alter the course of our own lives with the choices we make; we
can alter the course of other people's lives.
The myth of Odin and the runes is perhaps one of the best
teachings concerning the power of divination. In the myth,
Odin sacrifices himself and hangs from a branch on the
World Tree for nine nights. His side has been pierced with a
speat; and his blood drips down on the ground beneath him.
Latet; nearing death, he notices the appearance of magickal
runes below him. With great effort he reaches out to them
and once he has them in his hands he is freed from the World
Tree and is vitalized with the essence of magickal power from
the runes.
It is no coincidence to find this symbolism expressed in
the Tarot card of the Hanged Man. The Hanged Man sym
bolizes the condition of the human soul, metaphysically sus
pended by a cord from the higher planes. What appears as
fatality ends up becoming enlightenment. This is the key to
understanding divination and the future. Fate does not rule;
and fatality is not the end result. The Fortune Teller hangs
suspended over the World of Illusion and perceives the
104 CHAPTER SIX
magickal symbolism of the patterns. He or she is not focused

on the fatalistic drops of blood but rather on their transfor
mation into self-empowering keys. The purpose of divination
is to inform us of the patterns woven into the fabric of our
lives so that we can allow them to form or take actions to alter
their formation. It is not the purpose of divination to prepare
us for the inevitable.
Chapter Seven
The Odic Force
The spiral energy associated with the

serpent force s
i symbolic of movement.
Movement is key to the understanding
of the Odic Force.
I
n the famous movie Star Wars we were introduced to a
mystical concept known as the Force, and a sect of spiri
tual warriors known as Jedi Knights. Ancient Sages have
long taught the existence of a Universal Power that is the
very fabric of magick. Eliphas Levi, an occultist whose writ
ings inspired such famous figures as Aleister Crowley, A. E
Waitt; MacGregor Mathers, and Dion Fortunt; wrote exten
sively of this in his works on the Astral Light. An integral
aspect of this Light was the force known as Od. Franz Mes
mei; who helped establish hypnotism as a sc1enct; was
107
108 CHAPTER SEVEN
known to have studied the ancient Hermetic books of the

Renaissance and he showed a particular interest in the writ
ings of Paracelsus. From his studies he developed the theory
of animal magnetism and the presence of magnetic fluids in
the human body.
Levi spoke of the Odic Force as being a substance as indif
ferent to movement as it is to rest He taught that nothing was
truly at rest or in movement because one evoked the other and
always resulted in an eventual state of equilibrium. Levi said
that a fixed nature attracts a volatile nature in order to fix it,
and that volatile attracts fixed in order to volatize it. He often
referred to the principle underlying this force as Elementary
Matter. Essentially, one thing can only be defined by the exis
tence of its opposite. In other words, to understand what nega
tive is, one must understand what positive is.
Levi taught that the Odic Fora; although not identifiable
with the forces of electricity and magnetism, is essentially the
basis for the laws of physics as applied to such forces. The Odic
Force s
i present everywhere in time and space. In quantum
mechanics we might say that something is everywhere at once;
but at the same time can be more discernable at a specific
point So too is the nature of Od, and we can say that the Odic
Force is more concentrated in one thing than in another.
Therefore we find the presence of this force most noted in stel
lar radiation, electromagnetic fields, chemical reactions, meta
bolic function, and crystal formations. All of these aspects can
be found in the ancient arts of Alchemy and Witchcraft
Elemental Energy
I have separated this topic from that discussed in the chapter

on the Elements so as to avoid confusion. In this section I am
not speaking of Elemental energy relating to the individual
forces of Earth, Ail; Fire, and Water. I am speaking instead of
that force which underlies it all. Electrical and magnetic ener
gies arise from the nature of the Four Elements. Magnetic
THE ODIC FORCE 109
energy is derived from the Water Element and electrical ener

gy comes from the Fire Element Therefore we can say that
such things as Odic, Prana, Mana, and Occult Magnetism are
all parts of Elementary �nergy.
Prana is an occult term for the Life Principle or the bre:uh
of life in all living things. Mana is the indwelling force of vit:l.l
ity existing in all material objects. Some people may argue that
Mana exists in all life-forms as well, because they are also mate
rial objects. Mana is ra� unconscious energy that exists within
physical material and automatically shapes itself around con
cepts, condensing and empowering them. In a senst; one can
say that it is the Microcosm to the Macrocosm of Astral Light_
except that it is not conscious in the same way as is Astral Light.
When we feel the power or energy of a place (such as Stone
henge or the Great Pyramid), what we are sensing is the accu
mulation of its Mana. Occult magnetism is an agent that
emanates the phenomena of attraction, repulsion, and polarity.
The etheric property of Elemental energy is the vehicle
through which material forms manifest We may refer to it as
pre-matter in order to think of it in simpler terms. To illustrate
the mechanics of this we can liken it to the emanations of
Prana in Eastern Mysticism. Cosmic matter known as Prakri
ti emanates out from the Divine Source and is channeled to
the sun. The sun in tum channels this vital energy into the
bound ether of the Earth's atmosphere, where it merges with
the chemicals contained in the air we breathe. Thus the atmos
phere itself becomes a source of energy to the spiritual facul
ties of souls dwelling within material bodies. The soul or spir
it is fed by the pranic charges breathed in through the lungs.
The thoughts, words, and deeds of our race are imprinted
on the Prana, forming what is known as the Akashic Records
(see glossary). The vibration of the Earth's Prana extends to the
bound Pranic field of the sun through gravitational forces,
and thus communicates back to the cosmic emanation of Prana
itself (The Source of All Things). This is what many people
refer to as the domino chain, where tipping one domino in a
110 CHAPTER SEVEN
standing row creates a chain reaction, tripping the rest. There

fore what we plant in the bound ether of the Earth, we also
plant in the "pre-matter;" which in turn stimulates the higher
or Spiritual levels of existence. The higher planes then respond
to the influx of energy and we become subject to the down
pour of Astral Light from above. It is in this Light that
prophets and other Holy Ones speak to us of Divine messages.
Human emotions are a powerful force. From them we have
been driven to topple empires, create great literature, express
and deeply experience love, and to create beautiful temples to
our gods and goddesses. In a magickal sense emotion equates
with magnetism. If the emotions rise, so does the emanation
of magnetic energy. Elemental energy flows into the human
aura and empowers the mind of the individual. In this respect
he or she can tap into the surrounding Odic Force, impreg
nating it with images raised and carried on the emotions.
Sound acts to liberate the Odic Force. This is the basis for
chanting, and for musical instruments employed in ritual set
tings. Rhythmic physical movement will also free Odic ener
gies, thus we have the foundation for ritual dance. Lastly, Fire
will release condensed fields of Odic energy and so we see the
ancient employment of bonfires for Pagan gatherings.
The Odic Force
In ancient times the Odic Force was symbolized by the serpent

and specifically by the Great Python. This was the symbolism
employed at the ancient oracle of Delphi, whose original name
was Pytho. According to legend, a great serpent inhabited the
chasms within the oracle cave. The god Apollo slew the creature
and cast it down into the pit over which the oracle seat was sus
pended. A priestess sat on this seat. Legend has it that the fumes
from the decaying serpent rose up and imparted to her the
power of prophecy. In a metaphysical sense we can say that
heat (Apollo being the sun god) released the power of the accu
mulated Odic force (the serpent) that allowed the priestess to
THE ODIC FORCE 111
discern the patterns forming within the astral plane (prophecy�

chapter six contains connective information and you may want
to review it for a more involved study.
The Occult Serpent as a force is divided into the twin ser
pents of the magickal staff of Hermes. Here we find two ser
pents, one white and one black, entwined around a staff upon
which sits a winged sphere. The staff as a whole depicts the
equilibrium of contrary forces culminating in harmony. Od,
as the white serpent, represents the active power of magnetism
directed by the personal will of the·Magus-in other words,
the power to make our own choices, our free will 04 as the
black serpent, represents the passive power of magnetism
directed by patterns already established in the Astral Plane.
This can be said to be Fate or Destiny playing a role in one's
life. The winged sphere represents the point between Fate and
personal will, which we call Aour. Levi tells us that the secret
of employing the Odic Force lies in this: "To rule the fatality
of the Ob by ntd.ligence
i and the power of the Od so as to create
the perfect balance of Aour."
The Magical Staff of Hermes, uniting Od and Ob.

112 CHAPTER SEVEN
The Astral Light, also known as the Great Magickal Agent,

can be controlled by two things: first by fixing the mind on
the image of the desire; and second by projecting energy into
the astral material. This is accomplished by generating the
Odic Force through emotional investment Such a disturbance
of the ether engages the electromagnetic properties of the
Odic Force; which in turn stirs the Astral Light Within the
malleable substance of the Astral Light, the projected images
form into active vessels by personal will and imagination By
moving with the flow of this occult formula, one's magick is
not deflected The moving charge of the emotions (electrical)
passes along the magnetic field of the Odic Mantle; and thus
gains access into the astral level Carried within this current is
the image focused by the mind, around which the Astral
Light will then form.
Manifestation occurs when division takes place between
the Od and Ob. Manifestation dissolves when the division is
resolved by equilibrium or is absorbed back into Aour by
unity initiated
from a higher power (the so-called will of the
�· This holds true as well for the transition of forms from
one plane to another. For manifestation to continue down to
the next lower plane the polarities of its Od and Ob natures
must exist in their extreme opposite natures without equilib
rium. Once equilibrium takes place; the form manifests on that
specific plane
To accomplish this task the Wiccan must conjure up the
image of the opposite poles of one's desire, while not losing
sight of their equilibrium. You must sustain the desire as an
image while maintaining awareness of the polarities. If one
wishes to bring about a manifestation from a lower to a high
er plane, one conceives its opposites and reconciles the pair
through imagination and will This again is the opposite, and
so we sustain the polarities while maintaining the desired
image The easiest method of accomplishing this seemingly
difficult task is to employ the magickal caduceus image. The
desired goal is sigilized and placed in the winged orb. The
THE ODIC FORCE 113
polarities of the desired goal are sigilized and placed next to

the heads of the serpents. The positive polarity is set next to
the Od serpent and the negative polarity is set next to the Ob
serpent. By focusing the mind on the sigils one can raise
magickal energy to empower the spell without having to con
sciously hold the image of the desire and its polarities in
one's thoughts.
When we divide any pair of related aspects in order to
bring about a manifestation, we actually end up increasing
their attraction to one another. This is because we disturb
their energy fields and cause them to unequally exchange
their magnetism. Due to a loss of the magnetism that origi
nally held them in equilibrium, a repulsion occurs. Once the
new level of magnetism stabilizes, it creates a recharged mag
netic field in each of the separated components. This in turn
creates an attraction of their fields to one another and the
more magnetic of the two will bleed offmagnetic energy to the
lesser. The electromagnetic charge passes back and forth as an
alternating current, wherein their relative potency is not fixed
but is instead dependent on the vitality of energy involved.
This formula is essential to consistently successful works of
magick. The following will serve to illustrate a practical appli
cation of the magickal caduceus technique. To bring good luck
into my lift; I use the chart in appendix two called the "Mag
ickal Values of the Moon,w to sigilize the polarities of luck. I
sigilize the word "misfortunew and draw the symbol next to
the head of the Ob serpent. Then I sigilize the word "windfallw
and place it next to the head of the Od serpent. In the orb of
Aoux; I place the sigil of the word "luck.w To conclude the work
of magick I raise odic energy by -stimulating the emotions.
Keepins my eyes focused on the three sigils, I exhale odic
breath upon the caduceus. When I have released aU my ener
gy, I fold the Od and Ob serpents back so that only the Aour
sigil shows. My final act is to put the caduceus in a metal bowl
with some incense and ignite it The heat will disperse the
odic energy into the incense smoke. Be outsid<; or near an
114 CHAPTER SEVEN
open window, so that the energy passes directly into the

atmosphere. Don't worry if you do not fully comprehend the
formula at this point, because it is the purpose of this book to
provide the concepts and tools by which this understanding is
made accessible.
The key lies in the understanding of basic magickal prin
ciples, along with an understanding of the serpent forces of
Od and Ob. Howeve�; another mystery of magick lies in the
fact that some people already know the formula intuitively,
but may never have put it into words or concepts. They use it
all the time and never know it as a formula. On a mundane
level if we pass an electrical beam through the open ends of
a horseshoe magnet the beam will be deflected Howeve�; if
we pass it in a parallel manner across the magnetic poles then
no deflection takes place. In a magickal sense it was for this
reason that the ancients mapped out the appropriate times for
employing such things as lunar phases and planetary hours.
While there is a lot to be said for intuitive magick, we must
still work within the laws of Nature and the Supernatural in
order to ensure continuity of success. Otherwise there can be
a tendency for our magick to be "hit or miss." In other words,
you can do the right thing at the right time by coincidence or
dumb luck-but I am not dismissing the value of intuition.
Wicca is a lunar consciousness and therefore it can weave its
way in and out of the magickal linear structures of solar con
sciousness. Yet it must be remembered that, above all, Wicca is
a Nature religion and is subject to the metaphysical laws
reflected in the ways of Nature itself
Principles of Od and Ob
In the ancient Mystery Traditions of pre-Christian Europe;

Occultists spoke of the Universal Agent. During the Middle
Ages this was known as the Great Magical Arcanum. It was
represented in all Mystery Sects by the serpent figure. In West
ern Occultism this agent was depicted as twin serpents, each
THE ODIC FORCE 115
symbolizing a certain aspect of the Force itself In its active

nature it was called Od and in its passive nature it was called
Ob. When the two Forces were said to be in equilibrium, the
resulting state was called Aour.
Elipha.s Levi described Od as magnetism controlled by
the will of the operator. He referred to Ob as a passive clair
voyance called Trance. The synthesis of the life-giving Od
and the death-giving Ob he called the Aour. Passive Astral
Light is symbolized by the mythological spirit of the
Python. The Scepter of Hermes or Rod of Aesculapius rec
onciles the serpents of Od and Ob. Harmony arises from the
analogy of contraries.
The occult concept of Duality is reflected in the caduceus
figure. Ancient symbols retained this teaching and secret prac
tices were established on this principle. The Tarot card of the
Magician depicting one hand raised upward and the other
pointing down is a good example. The black and white pillars
marking entrances to ancient Mystery Temples are another
such example. Employing the number thret; symbolic of man
ifestation, in rituals and works of magick expresses the duality
held in equilibrium. This is the Od and Ob resulting in Aour.
This is the Great Astral Triad.
In Transcendent:J Magic, first publi.shed in 1896, Levi says:
Equilibrium si the consequence of two forces. U two forces are

absolutely and invariably equal, the equilibrium wili be
immobility and therefore the negation of life. Movement is
the result of an alternative preponderance. The impulsion
given to one of the sides of a balance necessarily determines
the motion of the other. Thus contraries act on one another,
throughout all Nature, by correspondence and analogical
connection.1
Levi is speaking of the bleeding off and the alternating cur

rent to which I referred earlier concerning magickal formula.
1 Lev� Eliphas. Transcendental Magic. (New York: Samuel Weise�; 1974), p. 213.
116 CHAPTER SEVEN
The flow of this current is rep

resented by the movement of the
serpents around the magickal ca
duceus (see illustration). Two types
of current are symbolized in the
magickal caduceus image, one a
spiral (the serpents) and the other
a linear emanation (the shaft). The
rod of the caduceus is divided into
vertically shaded halves, one white
and the other black. The current
of Ob is the serpent of fate and
arises from the black hal£ The cur
Aegean/Mediterranean rent of Od is the serpent of free
Caduceus.
will that arises from the white side.
Seated on the rod is the orb of the
moon, symbolic of the energy of equilibrium that oversees the
serpent forces and keeps them in harmony.
The spiral energy associated with the serpent force is sym
bolic of movement. Movement is key to the understanding of
the Odic Force. Astral Light forms around the energy of con
centrated thoughts. Thought-forms disturb the astral material
creating stress lines and flow lines within its etheric substance.
The Od and Ob currents then become divided. Thus the equi
librium is offset and must be restored by the nature of the
Universe itself Therefore it must be made manifest in order to
bring its polarities back into harmony. This act of division ini
tiates the forces which will then create a new form. As was
noted earlier in this chapte�; once equilibrium takes place the
form will manifest.
Kenneth Grant in his book Cults of the Shadow 2 associates
the forces of Ob and Od to Chokmah and Binah of the Kab
balistic Tradition. He connects them with African Magick
and assigns these forces to Obatala and Odudua, the chief god
and goddess of the primal Mrican pantheon. Grant also
2 Grant, Kenneth. CultsofthcShAdow(New York: Samuel Weise�; 1976), pp 2}-.27.

THE ODIC FORCE 117
reveals the correspondence be

tween Od and Od and the Ida
and Pingala currents employed in
the Tantric Tradition. These an;
of course, the left and right
branches of the ganglionic nerve
structure symbolizing the lunar

and solar power currents within
the human body (see illustration_
right). In the Tantric Tradition the
sleeping force of Ultimate Person
al Power resides at the base of the
spine and is called the Kundalini
or Serpent Power.
In ancient Egypt the headdress
of the pharaoh featured a serpent
on the forehead. The ancient
Pharaohs were believed to be
descended from the gods and
therefore actual divine beings
themselves. To raise the Ida and
Pingala serpent forces upward
into the brow chakra (third eye) is
one of the goals of Tantric magick The Ida and Pingala
With the serpent consciousness Currents.
dwelling in the brow chakra, great The Solar and Lunar cur
psychic powers become readily rents of electrical and tnaB
netic energy as reflected in
available to the individual. Thus
the left and right branches
the serpent headdress represented of the ganglionic nerve
the equilibrium of the serpent structure.
forces held in consciousness by the
divine ruler of Egypt.
What we may be seeing here are the Mediterranean roots
of ancient African religions that are themselves the origins of
such religions as Santeria and Macumba. There are many
similarities between Santeria and Stregheria, for exampl�
118 CHAPTER SEVEN
specifically in the association of saints with ancient gods and

goddesses. Both religions also incorporate a deep respect and
honoring of one's ancestors. It does seem that once we strip
away the cultural aspects of ethnicity within Pagan systems
we come face to face with many universal magickal concepts.
Truth is truth, no matter who speaks it.
Chapter Eight
The Art of
Magick
We em generally say tlut ma.gick s i a

matter of vibrational cause and dfect.
Bssentiall� we disturb the bound etheric
atmosphere of ourplanet and certain
things result
T
o kno� to will, to dare, to be silent; these are the words
of the Magickal Master. To know something we must
do more than satisfy our curiosity, we must study not
only the concept but those things that relate to the concept.
To will we must endure without yielding to defeat or dis
couragement; we must know our path and walk it despite its
obstacles. To dare we must be willing to accept the risks of
disfavor and mistreatment; we must be true to the path we
walk whether the road is smooth, or covered with pitfalls
121
122 CHAPTER EIGHT
and jagged rocks. To be silent we must simply speak our

truths without pretension or vanity.
One of the major attractions to Wicca for the beginner is
often the practice of magick. Just as there are many miscon
ceptions about Wicca, there are also many concerning the art
of magick, or even magick itself True magick is the ability to
bring about the manifestation of personal (or group} desire.
This is accomplished by one's ability to collect, focus, and
direct enough Mraw" energy with which to create the desired
manifestation. All magickal operations begin within the mind
and are directed outward. The subconscious mind works
through corresponding images under the direction of the
conscious mind There are many different ways of employing
magick and many different aspects of magick. Basically speak
ing, howeve� most types of magick will fall into one of two
methods, and these are called Mraised" or Mdrawn."
Raised energy emanates from the body and/or mental
sphere of the person. Drawn energy is attracted in from other
realms, usually by ritual methods. This includes workings that
involve gods and/or spirits. Magick may also fall into the
realms of Mblack magick," which is negative, and Mwhite magick,"
which is positive. There is also a third type referred to as Mgray
magick" that is a blend of the two. Wiccans understand the
laws of Nature and of Karma, and therefore do not practice
black magick. It si an old teaching that the type of energy we
send out will come back to us Mthreefold." There is a need for
clear thinking when it comes to employing a work of magick.
Many people think that magick has no basis in scientific
fact. This is not correct; the laws of physics provide many rea
sons why magick does indeed work. These reasons are based on
energy fields and various currents existing around the Earth.
Energy currents are caused by the rotation of the Earth and
the gravitational forces of the sun and the moon, as well as
other celestial bodies. The actual spinning of the Earth creates
electromagnetic currents within our bound atmosphere. As the
Earth moves around the Sun, stress is created on the Earth by
THE ART OF MAGICK 123
the sun's gravity. This stress causes vibrational currents in our

atmosphere as well.
Positive currents of stress flow from east to west across our
planet There are also seasonal tides that are based on fluctua
tions of the electromagnetic current surrounding the Earth,
corresponding to the position of the sun and the Earth. Posi
tive (electrical) tides flow from late March to late September.
Negative (magnetic) tides flow from late September to late
March. The religious festivals of Wicca mark the peak times of
each of these currents.
We can generally say that magick is a matter of vibrational
cause and effect Essentially, we disturb the bound etheric atmos
phere of our planet and certain things result. It is the art of
magick to impregnare the ether with our formed desires and
then to direct them to manifest. The major difference is
whether the ripple is sent out or brought down. Magick that
deals with the invocations of spirits and/or deities incorpo
rates the vibrations theory as a catalyst. The forces behind mag
ick are real, being both natural and supernatural. It is the art
of getting these forces to work for you, and not against you,
that is the Art of Magick.
Ritual magick works on the basis of attracting sympathet
ic energies by means of words (which are vibrations), gestures,
and dramatic portrayals. The theory here is that the combina
tion of these factors directed by the person or group will, and
boosted by the need/desire; will attract sympathetic energies.
These energies will then cause a ripple in the necessary plane
resulting in manifestation. Everything that is now a physically
created object was once only a concept.
The book you are reading these words in was once merely
an idea in my mind. Various people working for the publisher
had to mentally form the image that was to become this book.
Once visualized they could then proceed to take the steps nec
essary to cause their thought-forms to become a physical book.
This is essentially the formula for magick. The tools and arti
cles used in a ritual setting serve to trigger or stimulate the
124 CHAPTER EIGHT
participants so that the necessary energies can be raised. The

tools which are used in a ritual also act as extensions of the rit
ualist's will power and mental/psychic abilities.
Everything placed into a magickal operation serves to
gradually induce a change in consciousness within the person
or persons involved in its performance. Candles, robes, chant
ing, and the actual setting up of the altar and casting of the
circle all contribute to this evolution of Consciousness from
mundane to magickal. This is also one of the reasons why
many Wiccans choose Craft names, such as "Ladyhawkc:;" for
example. This allows a person to become something beyond
who and what they are in the mundane world. Plain ol' Suzie
may not be able to perform magick, but once within the ritu
al circle Ladyhawke certainly can.
Magnetism
When we speak of magnetic energies or forces in an occult

context, we are speaking ·of the metaphysical counterpart of
the physical plane expression. Among initiates the magnetic
force is an extremely refined substance that can be controlled
and directed by the mind. It can be condensed and stored in
inanimate objects. These objects then become charged objects.
Experience has shown that liquids of any kind, and all metals,
will readily accept and store an occult magnetic charge. Wood
or wood products will accept a charge:; but will not store it for
long periods of time. Silk is the only known fabric to date that
will not accept or store this type of charge. For this reason it
is used as insulation against occult magnetic charges and mag
netic contamination. Thus it is useful to wrap charged objects
in silk so that the magnetic charge does not leak away from
the charged object.
The power to employ occult magnetism can also be
termed fascination or enchantment. Basically there are two meth
ods of using personal magnetism. One is to impregnate the
aura of another person with a thought-form generated by
your own mind. The other s i to persuade the individual so

that their own personal will shapes the thought-form. This
may be accomplished by accumulating energy within your
own aura for projection, by physically touching the other per
son, by projecting the magickal vapor through the eyes_ or by
the tonal quality of your voice.
The vibrational qualities of the voice carry personal mag
netism, stimulating the etheric substance of astral light There
is a direct link to the spoken word and to the breath. From an
occult perspective; the element of :iir is the mediating element
between electrical and magnetic energy. Through slow deep
breathing and emotional arousal the blood accumulates odic
energy from the pranic atmosphere around us. This charged
blood passes through the lungs_ imparting magnetic energy
into the breath. When merged with the personal desire of the
individual, a powerful thought-form can be created within this
magnetic field. It can be projected out through the eyes by
focusing upon a person or an object, holding in the breath, and
visualizing a stream of vapor passing out through the eyes as
though you were exhaling through them. The key to employ
ing elemental energy is strongly linked to controlled breathing
because the breath can be strongly charged with odic energy.
Warming the breath (from a deep inhale) carries an electri
cal charge and cool breath (blown from a shallow puff of air)
carries a magnetic charge. This is apparent when the breath is
applied to another person just at the base of their cerebellum.
A puff will send a magnetic current into the person's aur�
resulting in an electrical response. Usually this is annoying to
the person and you get a startled reaction, an electrical snap.
A slow exhale from deep within the lungs sends an electrical
current resulting in a magnetic response. This is usually an
erotic response; the receptive magnetic energy associated with
sexual submission.
When employing odic breath in connection with any
life-form, an opposite polarity will result magnetic breath
evokes an electrical response and an electrical breath evokes a
126 CHAPTER EIGHT
magnetic response. When using breath charges on inanimate

objects, the active charge is delivered without a polarity
response. An exception to this rule is any inanimate object
already bearing a magickal charge; or any magnetized object.
Essentially you will want to bear in mind that magnetic ener
gies draw, and electrical energies vitalize. With experimenta
tion you will also find that magnetic energies can sometimes
deflect directed charg� just as electrical energies can some
times cause inertia.
For healing purposes you will generally want to use a mag
netic breath so that the electrical response will accelerate the
healing process. This is particularly effective with wounds,
burns, and other short-term injuries. An electrical breath is
best used in the healing of long-term illnesses only when
using other magickal techniques in conjunction. The magnet
ic response is useful in allowing the illness to be receptive to
other types of magickal energy directed toward the patient.
Bectrical breath will also enhance the effects of medication.
Magickal Energy
When you hold your hands a few inches apart, palms facin&
you create an electromagnetic field between them. This mag
netism indicates the presence of polarities: opposite poles that
attract one another. The first thing we can say about magick
al energy is that it is composed of opposites. The best way to
understand these opposites is to think of them as directions
of force:
feminine ---. ....

..,._.
_ masculine
magnetic --t
...
� ......,._._ electric
receptive ___. ......,._._ active

Although we divide them to talk about them, these opposites

within energy can never be separated. One cannot exist with
out the othe�: Positive and negative pulls are both necessary for
movement Together the two create vibration When opposites
are in the correct relationship the result is balance. When they
are not in balance then they are negative and destructive.
The second thing we can say about energy is that it is bal
anced Balance is the natural state of the Universe. Howevet;
when energy becomes plural it is reduced to positive and neg
ative charges and is considered unbalanced. Because they are
incomplete forms of the Univers:ll All these energies create a
separation between the whole and its parts. These separations
manifest physically and mentally. Held as such they must
occupy definable territories. You may have noticed this in
yoursel� perhaps as a sadness in the heart area or fear in the
pit of your stomach; these are energies occupying space.
When energies are held in by emotion they can be felt as a
weight or a presence. Ego can bind energy within us. Ego sep
arates us from the All. The truth is that we are no more or less
than anything around us. Everything is a physical manifesta
tion of energy in its state of positive and negative charges. The
effects of magick are worked through the aspect of energy
sometimes called od or odic force. It is the vital element which
flows through all terrestrial globes and all living beings. By its
various influences, this agent attracts some things to others,
and keeps other things away as well. The human body radiates
this energy and can influence and affect people and situations
in the general vicinity:
The Odic force is capable of being consciously developed,
energized, and intensified. It is this powet; concentrated and
directed,
that is the basis of personal magick. The will of the
person performing a work of such magick concentrates and
controls the energy: This concentration of energy is then sent
to its goal, either stored in a talisman or sent in a thought
form to the person or thing to be affected. The power of the
Odic force must be used in accordance with the solar and
lunar tides, as well as the Cosmic Tides.
128 CHAPTER EIGHT
When I speak of energy polarity, I am speaking of mag

ickal energy. It is an old teaching that each of us has within
ourselves an energy current composed of masculine and fem
inine polarities (active and receptive). When we raise magick,
or draw magick, we cannot help but give it dual polarity,
because that is our own inner nature. In the Eastern mystical
traditions they would call this the Ida and Pingala currents.
These currents originate at the base of the spin� divide and
flow up from the base chakra, cross at the heart chakra and
then flow into the third eye uniting once again (see illustra
tion, chapter seven, page 117).
If we take the old Occult axiom �As abov� so below" we can
also say that the Creators set within all things this same Ida
and Pingala nature (since it would be the divine imprint with
in anything created). The nature of the artist is always within
the nature of his or her art, so what I am speaking of is the
etheric essence of energy. The occult nature of a physical
object, or a principle of physics, is not always readily apparent.
That is why it is called �Occult," which means �hidden" or
�secret."
I
I
\
\ I
\ I
�
I \
I I
I I
I I
I I
I I
I I
\ I
I I
' I
'@
Electrical and Magnetic Currents.
All the actions of magickal manifestation take place within

the Astral Dimension. From a magickal perspective; time and
space do not exist as commonly understood by the scientific
community. Magick has unlimited range per sc; because it
does not travel in a linear manner. Instead it permeates the
astral sphere of our world and behaves (from our perspective)
as though it had infinite range because it manifests without
refere�ce to distance. One way to think of this is to think of
blowing a puff of air into a balloon. The breath inside the bal
loon is everywhere; touching on the interior walls of the bal
loon. You can access the breath on any point along the surface
of the sphere of the balloon because it is already present there.
Essentially we can say that magick travels at the speed of
thought, whatever that might be. Magickal energy is affected
by a variety of external forces. Magickal force fields, such as
protective pentacles, can slow or defle.ct the force. This is not
unlike the flow of an electron beam being diverted when it
crosses perpendicular to a magnetic field. Greater forces such
as those exerted by deity or high-level spirits can also alter the
course of one's magick. Basically there are only two reasons
why one's magick will ever fail: it was performed incorrectly
or inappropriately, or a greater force opposes or diverts it In
the final analysis, magick is based on the consistent and reli
able laws of metaphysics. I suspect we may someday discover
that magick and quantum mechanics are intimately related In
any case if you know, understand, and apply the appropriate
formula, then your magick will not fail you
The Craft and Magickal Energy
There are many different types and styles of magick involved

in the practice of Wiccan magick. Some covens/practitioners
differ in the type used; some use all and some may combine
only a few techniques. Basically magick may be organized into
two categories: operative and ceremonial The first covers spells,
words of powe�; the use of unguents/potions, etc. The second
130 CHAPTER EIGHT
is concerned with the operation of Craft rituals. The aspects

of magick can be thought of in this manner: sympathetic, rit
ual, raised, drawn, and sex magick.
Ritual is a means of concentrating and attracting those
energies that are symbolized through the use of gestures, word
phrases and images (symbols, runes, etc). The magickal theory
being that by acting out certain symbolic gestures, with con
centration on their meanings, one can attract sympathetic
energies inherent throughout the Universe. These energies can
be directed by the use of one's controlled will This aspect is
sometimes called the Witches' pyramid.
The Witches' pyramid is a glyph which symbolizes the
mentality necessary for the directed manifestation of magick
al energy. It is composed of these attributes: personal will,
imagination, and visualization. All three of these must enclose
the expectation of success.
Will
•
(Expectation)
• •
Imagination Visualization
Expectation is essential to a successful manifestation. You

must will a thing to be:; imagine the outcome in your mind,
and visualize what it is that you desire. Beyond this you must
have the expectation that it will manifest as you desire it to.
The Elemental Plane (also known as the Plane of Forces) flows
like a river to and from the Physical dimension and the Astral
Dimension. It is this plane which carries magickal energy to
the Astral Plane where it takes on the image of the desired
effect. Once the thought is formed there:; it then passes back
through the Elemental Plane and manifests upon the Physical.
Sex magick is the use of energy raised through sexual

union. This is the most condensed and powerful form of ener
gy that can be raised from the human body. Some Craft Tra
ditions employ it in the Third Degree Initiation ceremony. In
Eastern mystical traditions it is known as Tantra. The ancient
Egyptians employed it as well. The energy raised in sex mag
ick is sometimes referred as the Kundalini powet; or serpent
power. The serpent headdress of ancient Egyptian rulers (see
page 117) is symbolic of the serpent power having been raised
to the third eye, the sign of Divine Union, or Saln.adhi The
Kundalini force is seated at the base of the spine and governs
the sexual nature of the individual In magick it is drawn up
through each of the chakra points to the third eye, employing
sexual energy as the energy of propulsion.
The Imagination and Will
Among those who do not practice magick, it is quite common

to find an attitude that imagination is purely fantasy. To a prac
titioner of magick, howevet; imagination is a vapor that can
carry thought-forms into the astral levels through the sub
conscious doorway. On the Physical Plane a person's thoughts
in imagination can manifest as a nove� a movie, or a work of
art. On the Astral Plane a person's imagination can manifest
as an etheric image This image can be as real to astral entities
as any physical form is to material beings.
Consistently effective magick requires the actions of both
the imagination and the personal will. The will by itself is an
undefined current of energy. The imagination by itself lacks
vitality. When the two factors are brought togethet; substantial
magickal effects are possible In practical application the Wic
can must first evoke the imagination so that an image of the
desired effect is created. Then the personal will must be used
to direct the energy of the imagination.
Eastern Mystics call the creative power of the imagination
Kriya S3.kti They view the imagination as the womq and the
132 CHAPTER EIGHT
will as the impregnating seed. When joined together they can

produce the magickal child of external manifestation. It must
be understood that will is not the same thing as desire The
personal will is an act of concentration and must be kept sep
arate from desire. The imagination arises from desire and is
vitalized by the will. Therefore the mind must be free of
desire when focusing the will upon the image evoked by the
imagination. This is why symbols and sigils are favored by the
magician because they address the goal of manifestation and
not the desired effect itself
Magickal Links
All things connected with a person contain an energy link

with that person. For example; a person's hair holds the vibra
tions of his or her energy pattern, and by the use of sympa
thetic magick that person can be influenced by energy direct
ed to him or her. This could be used for emotional healing of
that perso}\ motivatiol\ or whateve:t: The hair acts as a point
of concentration and as a kind of "homing device" for the
directed energy. The same is true for unwashed items of cloth
ing and other personal items. By making an image of an indi
vidual and placing his/her personal items within it, one creates
a center of focus.
Works of magick for the gain of something should be done
while the moon is waxing (new to full) and works to be rid of
something or to undo something should be performed when
the moon is waning. The full moon is the time of peak power
when the forces of Light and Darkness are in total balance.
Essentially any and all works of magick are possible at this
time; and portals to the Astral Plane are most open to access
during this lunar phase.
Cord magick is a basic magickal technique in Witchcraft.
The theory is that by concentrating a desire on the cords,
using them as a focus, one can raise and condense magickal
energy. This energy can be set into the cord itself by knotting
THE AliT OF MAGICK 133
the cords at the point of greatest concentrated effort. In other

words, you concentrate on your desire and make an exclama
tion of the desire as you quickly make a knot (pulling it tight
ly as you confirm the desire). Late�; untying the knot will
release the desired effect. This can be helpful when working
with someone who really bothers you a lot. In advance you
can set the message Mleave me alone" into the cord (knot) and
untie it (secretly) when the person is really on your nerves. For
this scenario you would simply think about the person so that
you raise your emotions on the subject, then begin to loop the
cord into a knot. Before pulling the cord tight into a knot,
visualize the person's face. Then shout (out loud or within
yourself) "Leave me alone!" Visualize the person leaving you
alone as you continue for a moment to exert tension on the
cord. When you next encounter the person, you are ready to
release the spell.
As with all forms of magick you must be responsible when
you perform a work that affects another person. Why you did
something is more tied to karmic debt than s
i the act itself For
exampl� if you harm someone in order save another person's
lif� as opposed to harming someone because you seek reveng�
there is a difference in the karma that you are creating for
yourself Obviouslr- you should seek to harm no one in the
first plac� but this s
i n't always possible.
The Components of Ritual Magick
There are essentially five so-called ingredients which con

tribute to the art of creating successful works of magick, or
effective ritual. You can adapt these components or arrange
them according to your own needs, so long as you employ
them all. They are: personal will, timing, imagerr- direction,
and balance. Let's look at each one and gain an understanding
of the concept.
134 CHAPTER EIGHT
The Will
This can also be thought of as motivation, temptation, or per·
suasion. You must be sufficiently moved enough to perform a
ritual or work of magick in order to establish enough power
to accomplish your goal. If you care little about the results, or
put only a small amount of energy into your desire, then you
are unlikely to see any real results. The stronger the need or
desire, then the more likely it is that you will raise the amount
of energy required to bring about the change you seek. But
desire or need is not enough by itself Remember that desire
must be suppressed and the will must be focused only upon
a detached view of the desired outcome of your spell or mag
ickal rite.
Timing
In the performance of ritual magick, timing can mean success
or failure. The best time to cast a spell or create a work of mag
ick is when the target is most receptive. Receptivity is usually
assured when the target is passive. People sleep corporations
close overnight and on holidays, etc. One must also take into
account the phase of the moon and the season of the year.
Wiccans always work with Nature and not against Her. Gener
ally speaking 4 A.M. in the target zone area is the most effective
time to cast a spell of influence over a person or a situation.
Imagery
The success of any work also depends on images created by
the mind This is where the imagination enters into the for
mula. Anything which serves to n i tensify the emotions will
contribute to success. Any drawing, statut; photq scent, article
of clothing, sound, or situation that helps to merge you with
your desire will greatly add to your success. Imagery is a con
stant reminder of what you wish to attract or accomplish. It
acts as a homing device in its role as a representation of the
object, person, or situation for which the spell is intended
Imagery can be shaped and directed according to the will of
the Wiccan. This becomes the pattern or formula which leads

to realization of desire. Surround yourself with images of your
desire and you will resonate the vibrations that will attract the
thing you desire.
Direction
Once enough energy has been raised, you must direct it
toward your desire. Do not be anxious concerning the results,
because anxiety will act to draw the energy back to you
before it can take effect. Reflecting back on the spell tends to
ground the energy because it draws the images and concepts
back to you. Try to give the matter no more thought so as not
to deplete its effectiveness. Mark a seven-day period off on
your calendar and evaluate the situation seven days later. It
usually takes about seven days for magick to manifest (one
lunar quarter).
Balance
The last aspect of magick one has to take into account is per
sonal balance. This means that one must consider the need
for the work of magick and the consequences on both the
spellcaster and the target. If anger motivates your magickal
work, then wait a few hours, or sleep on it overnight. While
anger can be a useful propellant for a spell, it can also cloud
the thinking. If possible; make sure you have exhausted the
normal means of dealing with something before you move
on to a m·agickal solution. Make sure you are feeling well
enough to work magick and plan to rest afterward. Magick
requires a portion of your vital essence drawn from your
aura. Replenish this with rest, even if you do not feel tired.
Health problems begin in the aura long before the body is
aware of them.
136 CHAPTER EIGHT
The Tides of Power
There are certain tides ofpower within the magnetic fidd and the
ionosphere of the Earth that aid us in all of our works of mag
ick. The stars, sun, planets, and the moon radiate their influ
ence on us through the magnetic sphere of the Earth. In East
ern Occultism these tides are called the Tattvic Tides, and the
medium through which they flow is called Prana. This is the
substance just above Terrestrial Mattet; known as Etheric Mat
tet; of which there are two kinds: Free Ether and Bound Ether.
Free Ether is the field that surrounds the sun, through which
pass the Earth and other planets within its sphere of influ
ence. Bound Ether surrounds the Earth itself (or any plane
tary body) and may be called the magnetic sphere.
As the Earth orbits the Sun, revolving on its axis as it does
s� centers of stress occur in the magnetic sphere of the Earth.
As a result there is a positive current of energy flowing from
the East to the West, and a magnetic current passing from
North to South during six months of the year (which reverses
for the remaining six months). The "positive" currents emanate
from the northern centet; and the "negative" from the south
ern center. The Winter Solstice marks the beginning of the
positive current which reverses after the Summer Solstice to
negative. These currents of energy are marked by the Season
al Rites occurring at the Solstices and Equinoxes (see illustra
tions, page 137). The terms "positive" and "negative" refer to elec
trical and magnetic energies of an etheric natur� as well as to
those energies which we might call "waxing" and "waning."
The Equinoxes mark the periods when the daylight and
darkness are of equal duration. We call this the balance of the
powers of Light and Darkness. The Spring Equinox marks the
time of planting. What we plant in the Spring Equinox we
shall harvest by the time of the Autumn Equinox. Therefore
we should look to our plans and projects and prepare works
of magick intended to put us well on our way in the Path we
wish to walk. Careful and detailed plans should be laid out
and worked toward. The fact that the powers of Light and
THE ARf OF MAGICK 137
Energy Currents of the Earth.
Winter
Solstice
Spring
Equinox
Summer
Solstice
Seasonal Currents of the Earth.

138 CHAPTER EIGHT
Darkness are in balance during an Equinox stabilizes our

magick and allows us to create magick without encountering
an imbalance of one energy or the other.
The Autumn Equinox is a time to assess our gains or losses
as the time of harvest arrives. What we worked f01; or failed to
work fox; at the time of the Spring Equinox has now come to
fullness. It is a time now for choosing the seeds we wish to
plant, or replan� and to create magickal spells which will be
the newly sprouting seeds next Spring. Self-examination is
essential at the time of the Autumn Equinox. This provides us
an opportunity to identify what we need to cast off in order
to advance in our spirituality. These things should be identi
fied, sigilized, burned in the cauldron, and buried in the
earth. In this way the season of decline will help what is detri
mental to our higher nature ebb away.
The Solstices mark the longest and shortest periods of sun
light in the year. The Summer Solstice is the longest day of the
year and the Winter Solstice is the shortest. The powers of
Light and Darkness are in imbalance. This is marked by the
ritual battle of the Oak King and the Holly King. The Sum
mer Solstice is the time to pay particular attention to impor
tant matters in one's life. Blessings upon loved ones and spells
of protection and nurturing are best done at this season The
fruits and flowers of our labors are now in full array before
us. The promise of Nature is seen both in actuality and in
potential. This is one of the reasons why the Otherworld is
known as the Summerland in Wiccan theology. The Winter
Solstice is the time for planning Spring magick. In the
Autumn we assessed and discarded. The Winter calls to us
now to plan for new projects and to correct the mistakes we
have made. Spells of peace, forgiveness of self and others, and
restoration are in good order during the Winter Solstice.
Chapter Nine
Lunar and Solar

Consciousness
In a magickal sense, human

consciousness can be divided into either
a lunar or solar consciousness. Solar
consciousness is by nature linear and
analytical. By comparison, lunar
consciousness is more abstract and
non-linear.
B
efore examining the concepts discussed in this chapter
it is important to understand the definitions of the
words employed here in an occult sense. I will be
using such words as masculine and feminne, i electrical and
magnetic, active and receptive, all in context with what might
appear to be gender-related issues. Please understand that I
am speaking only of types of energy and states of con
sciousness. Therefore, when I speak of feminine energy I am
not speaking of gender per se. All of the energies and states
141
142 CHAPTER NINE
of consciousness discussed here are present to varying degrees

in both men and women.
From an occult perspectiv� feminine energy is any force
that is receptive and masculine energy is any force that is
active. Masculine energy is electrical and activ� feminine ener
gy is magnetic and receptive. For our purposes active means
penetrating, motivating, or stimulating. Receptive means
accommodating, nurturing, or attracting. Traditionally,
occultists regard the masculine polarity of energy as active on
the Physical Plane and receptive on the Mental Plane. The fem
inine polarity is receptive on the Physical Plane and active on
the Mental Plane. The elements of masculine and feminine
polarities play a vital role in the function of human con
sciousness within the Physical Plane.
In a magickal se� human consciousness can be divided
into either a lunar or solar consciousness. Solar consciousness is
by nature linear and analytical. By comparison, lunar con
sciousness is more abstract and non-linear. Solar magickal sys
tems generally employ a type of magick that is direct and per
suasive by force. Lunar magick tends to work behind the scenes
and is quietly penetrating. In some ways lunar magick is not
unlike an invasive mist Its persuasion is more akin to seduc
tion than it is to brute force. We symbolize the masculine ener
gies by the bright hot light of the sun. Feminine energies are
symbolized by the subtle cool light of the moon. It is impor
tant to remember that we are not talking about gende:r; but
rather about aspects of occult consciousness.
The differences between the two aspects of occult con
sciousness can be connected to patriarchal versus matriarchal
perspectives. Masculine mentality and energy is generally
more directly controlling while the feminine counterparts are
more persuasive from behind the scenes. Patriarchal religions
and magickal systems are generally more "by the letter of the
law" while matriarchal systems are typically more "by the spir
it of the law." Naturally there are exceptions to every rule.
When we generalize we cannot include all of the possibilities
and we can be unfair to those who differ from the majority.
WNAR AND SOLAR CONSCIOUSNESS 143
Wicca is a lunar-based Earth religion whose practices are

aligned with the seasons of our planet and with the energies
that flow from the various phases of the moon. In a magickal
sense it differs from those religions that evolved in a solar con
sciousness because it s
i less ceremonial by comparison. The solar
traditions generally place a higher emphasis on strict ritual
guidelines and preparations. Although Wiccan traditions are
not without ceremonial aspects, Wiccan magick can be prac
ticed on the spot as needed with little in the way of prepara
tion or adherence to prescribed formula.
I should clarify the last comment and add that Wiccan
magick is still dependent on the same metaphysical laws that
govern magick in general. Wiccans simply employ a less overt
adherence to them. Where a ceremonial magician might carve
a wand and place symbols on it, a Wiccan could pick up a twig
in a forest and perform an ad lib act of magick on the spot.
This is not to suggest any type of superiority, but simply to
illustrate the different approaches to magick. Wiccans are as
subject to the same laws governing phases of the moon, sea
sonal energies, and planetary influences as are any other group
of occult practitioners.
Some Wiccans practice forms of Folk Magick that differ a
great deal from what I would call formula magick. Folk Magick
relies on what one believes is the inherent power of an object
or symbol. Formula Magick relies on connections and their
relationship to the source of power behind a symbol or with
in an object. In Folk Magick a person believes that simply car
rying a certain herb will grant him or her some specified
power. This is not unlike carrying a rabbit's foot for good luck.
Such things are usually not considered dependent on the sea
sons or cycles of Nature. In this book we are not dealing with
Folk Magick, but rather with the inner secrets behind how
such things work.
From a Wiccan perspective; magick begins in the mind. At
the core of the mind is the inner Self Wiccan thought con
ceives of the Self as being composed of three basic levels: the
144 CHAPTER NINE
Lower Sel( Middle Sel( and Higher Self The Lower Self is
connected with the Physical Plane and is concerned with
existence on a material level The Middle Self is connected
with the Mental Plane and is concerned with concepts and
ideals on a spiritual level. The Higher Self is connected to the
Divine Plane and is concerned with spirituality and rapport
with deity.
Another way of viewing these aspects of Self is to picture
the Lower Self as that part of us that labors and sees to our
physical needs. The Middle Self is who we ar� separate from
our careers and social obligations. The Higher Self is that part
of us that we might call our ideal image in this life. The High
er Self is directly connected to the emanation of Divinity, and
can guide the Middle and Lower Selves by channeling the
Divine Will downward through the other levels. In this way we
can come to know our divine nature dwelling in rapport with
the Source of All Things.
The power of the Wiccan arises from the knowledge and
experience that all things are interrelated. Magickal forces and
states of consciousness are created through a practical applica
tion of one's understanding of the harmony existing within
this connectivity. By understanding the connections, their
energies can be shaped and directed by an act of personal will
power. Everything is seen as a manifestation of energy. Con
sciousness itself is viewed as energy, and by altering one's state
of consciousness a person is able to pass from one dimension
or state of existence to another. He or she can do this by men
tally merging with the desired state of consciousness. Once
you become like the thing you desir� then you exist in that
dimension or state of being. Here you attract the inherent
energies wher� in occult terms, like attracts like.
Participation in the ways of Wiccan religion places one
within the energy flow of the cycles of Nature. The inner
knowledge of Nature and the mechanism of the Supernatur
al arises from the Wiccan's own sense of connection with the
forces of Nature. In Wiccan Magick everything can be seen
LUNAR AND SOLAR CONSCIOUSNESS 145
through metaphors. As awareness changes with increased states

of consciousness, the metaphors change as well. By realizing
that you are the microcosm, you arrive at the center of the
macrocosm surrounding you. Each connection you make
from there to the greater patterns outside of you serves as a
signpost,. directing the perceived path ahead. The search for
ultimate truth is the reverse of searching for one's roots-one
is a beginning, the other is a transition. Transition is the craft
of Wiccan Magick.
The Lunar Mind
As we noted earlie�; lunar consciousness is nonlinear. It s

i con
nected with the subconscious mind, which thinks and com

municates in terms of images and concepts. In dreams we can
be riding in a � which becomes a bicycle;. and perhaps we
may not take particular notice. This is because;. to the lunar
mind, travd is the concept here. The means by which we are
made mobile is seconda� and therefore the message always
takes precedence over the messenger. Everything in lunar think
ing is only incidental to the concept being communicated.
There s
i no need for chronological order because only the
message is important and not the means by which it was deliv
ered. I am not talking here about dream analysis or psycholo
gy. I am talking about lunar consciousness and its use of sym
bols in a magickal sense.
I am not saying that the symbolism used in dreams_ or by
the subconscious mind for communication, is unimportant I
am saying that the message supersedes the symbols. The sub
conscious mind can shift symbolism in mid-communication
and employ even seemingly unrelated symbols to the current
theme of the dream in order to relay its intent. When we are
awake it is difficult sometimes for the conscious mind to make
sense of the dream. From an occult perspective;. subconscious
communication is not meant entirely for the conscious mind,
but rather (in part) for the indwelling spirit. The conscious
146 CHAPTER NINE
mind is only half of our awareness. The subconscious mind is

the other halt; yet we behave as though the conscious mind is
fully ourselves.
Just as the conscious mind has at its disposal the senses
through which it can discern its environment so too does the
subconscious mind. We call these senses extrasensory or psy
chic senses. The subconscious mind maintains an awareness
while the conscious mind is fully active and dominant The
same is true of the conscious mind while we sleep. This is evi
denced by our waking up in the middle of the night to poten
tial dangers around us. Therefore when we are awake our psy
chic senses are operating in the background while our physi
cal senses are dealing with the environment around us. If we
allow them to interrupt our conscious processes we can
employ them in a conscious mode. This can be exhausting,
just as allowing our conscious mind to interrupt our subcon
scious mind throughout the night can leave us exhausted,
come morning.
When we imitate the natural environment of the subcon
scious mind (the sleep state), our extrasensory abilities become
more accesible
s to conscious influence. This is why states of
relaxation or trance tend to be best for psychic consciousness.
In dream control (a method of establishing the conscious
mind in the astral body) we simply do the opposite. We leave
a conscious suggestion such as: I will look at my right hmd when
I am dre:uning, and thus we are introducing something con
scious into the state of subconscious (not unlike post-hypnot
ic suggestion). This is how we can operate as conscious beings
while being within the astral realms. Our consciousness is
introduced into our astral bodies because we have impregnat
ed a dream state with the conscious mind instead of allowing
the subconscious mind full dominance. Without doing this,
astral experiences can often be mistaken for dreams.
The Solar Mind
When I spoke earlier of solar consciousness I said that it was

linear and analytical. In a dream in which the car turns into a
bicycl� the conscious mind will later object It wants a reason
and a connection, it wants a chronological order. Fortunately
the human brain is composed of two spheres that govern dif
ferent modes of consciousness. You may have heard of right
sphere and left sphere consciousness with which the mind can
be both analytical and abstract in its processing of informa
tion. This allows the conscious mind the ability to find mean
ing where none is apparent The subconscious mind does
exactly the opposite; it has the ability to be unapparent where
there s
i meaning. Therefore its symbols can appear not to
relate to the context in which they are employed
The conscious mind is responsible for the needs of our
body. The subconscious mind sees to the needs of our spirit
The two are intimately connected, as long as we have the
breath of life within us, so it is important to allow each its
duties. Both modes of consciousness keep us in balance when
they operate in a healthy manner. To give over completely to
lunar consciousness is to become disconnected to reality as
expressed in human society. To give over totally to solar con
sciousness is to lose connection with spiritual reality as
expressed in human religion. Thus the conscious mind is also
known as the guardian. It protects us from slipping back into
the natural mentality of our spirits as they existed prior to
our incarnation within the physical dimension.
Solar consciousness allows us to investigate with a balanced
perspective not only the physical world but also the meta
physical world. It is a tool of our whole consciousness, em
ployed to break concepts down into finite elements that can
be independently examined. Once examined they can be

pieced back togethet; revealing the hidden meaning and use of
the concept Without the conscious mind we would operate in
a microcosm where there was no meaning, and everything
148 CHAPTER NINE
would be seemingly disconnected experiences without mean

ing or purpose.
In a magickal sense the solar mind sees the connections
between the phases of the moon and the cycles of the seasons.
It understands the interactions of the Elemental and Astral
Realms. It allows us to act on these forces whereby we can work
our magick. What it lacks is the ability to experience these
things, for these are all experiences of the lunar mind. There
fore it gives us a boost so that we can reach a higher realm.
The Magickal Mind
When solar and lunar consciousness unite; they produce the

magickal consciousness. Thus we have the conceptual mind
directed by the analytical mind, and together both are more
powerful than the sum of their parts. We can see the value of
conscious unification with the subconscious in such a field as
biofeedback. Here the conscious mind directs the subcon
scious to manifest a directed state of consciousness. The
important thing to note here s i that this is a relationship and
not a domination.
The magickal mind is the doorway to and from the Col
lective Consciousness of our race. The subconscious mind is
the gateway to the Astral Plane. This inner sphere of our mind
is where magick arises and is made a functional part of our
consciousness as a whole. Images arise as hidden symbolism
and are given form under the direction of the conscious mind.
These forms then become empowered as conscious symbols
and pass through the subconscious mind out into the etheric
substance from which dreams are fashioned
In occult philosophy everything is connected and interre
lated. Portals to and from the other worlds are opened by the
energy of altered states of consciousness. The solar mind
opens such portals by evoking entities dwelling in other
dimensions, and uses their power to access these mystical
realms. The lunar mind uses its own frequency, or natural
alignment with nonphysical states of existenc<; and thus acts

as a conduit through which condensed images can pass into
astral material and become manifest.
Meditative states of consciousness are conducive to accessing
psychic and magickal levels of the mind. Here we allow the
subconscious mind to establish itself in the conscious domain.
Essentially . this is the reverse process of the dream control
method. When we unite the conscious and subconscious
minds we can create an image; condense and empower it
through concentration of the will, and then plant it in the sub
conscious mind by symbolizing it Once it becomes a symbol
we need no longer think about it as a concept or a desire. By
transferring the symbol we can plant the magickal seed with
in the subconscious realm. This is important, because the con
scious mind will keep the concept bound to the physical plane
if we allow it to keep thinking about the desired outcome.
The subconscious part of the magickal mind is directly
linked to the Elemental Plane or Plane of Forces (see chapter
five). Anything released to the subconscious mind will flow
into the astral levels. When the conscious mind intentionally
symbolizes a desire and passes it to the subconscious then its
power is sufficient to evoke a response from the Astral Light.
Astral material will form around the symbolized concept and
create a magickal thought-form. There must bt; of cours<; a
source of energy involved in establishing the symbolized
desire to begin with. For further information, please refer to
chapters fivt; six, and seven.
The Magickal Personality
A very important aspect of solar and lunar consciousness is

the magickal personality. This is the persona that a Wiccan
takes on in order to tap the deepest resources of his or her
magickal abilities. The ability to access supernatural power
for one's own purposes is the greatest secret of the magickal
art. To accomplish this, one can employ a magickally created
150 CHAPTER NINE
personality that represents the Adept or Magus within.

Though related to the multiple personality of the psychologi
cal realm, this is a controllable mental entity. It presents itself
and withdraws by conscious will on the part of the dominant
personality already in place.
To create the magickal personality you must mentally
establish it through meditations focused on the Triad of
Power: Wisdom, Compassion, and Power. These three elements are
the sign of the spiritual follower of the Magickal Path. To pos
sess power balanced by compassion and governed by wisdom
is the only safe use of occult abilities. This teaching (among
others) is preserved in the Caduceus symbol The twin ser
pents touch in three places on the rod, marking off each ele
ment of magickal consciousness. We call these the Triadic Ele
ments of the magickal consciousness.
To begin building the personality you must first obtain a
new, unused ring. Choose one that is symbolic of magickal
power to you, perhaps bearing a pentagram or other mystical
symbol. In addition decide on a magickal name for your new
persona. Then you will need to meditate on each of the Tri
adic Elements individually. Begin with power and see in your
mind's eye the power you wish to wield. After creating a day
dream-type image it is time to fix the image with something
like the following words:
For Power
I call upon the Source ofAll Things
to instill within me the power ofmagick.
through which I can draw down the moon,
call upon the gods,
and manifest my desire in accordance with my will
For Compassion
I call upon the Source ofAll Things
to instill within me the awareness called compassion
through which Ican discern true wilL
call upon my Higher Nature,

a.nd manifest my desire with lw7n to none.
For Wisdom
I call upon the Sornt'e of All Things
to instill within me the wisdom offorethought
through which I�y harm no one_
call upon my experience_
a.nd manifest my desire to kno� dare, wilL a.nd kftp silent
The next step is to visualize a silvery mist forming behind

you Then imagine a hooded, robed figure, exactly your size,
appearing through the mist so that it comes to stand directly
behind you. At this point slip on your magick ring and men
tally see the robed figure merge into your body. Once th.is is
firm in your mind, you will need to create the alignment with
words like the following:
I am (name) born ofpower, compassion, a.nd wisdom

Though born of this world, my race s i of the stars.
W ith harm to none I manifest my will
a.nd submit to my Higher Sdt
To kno� to dare, to will a.nd to be silent
The next stage is very important Visualize the silver mist

forming behind you. Slowly begin to slip off the ring. As you
do sq visualize the robed figure separating from you, moving
back into the mist. As the ring leaves your finget; mentally see
the figure disappear into the mist. Visualize the mist fading
away and then look around you, confirming that everything
is normal in your surroundings. From this point on, the mag
ickal personality must only be allowed to come when you call
it in the manner described here. Allow it to merge with you
only when you are performing spells or ritual magick. Then
have it exit into the mist once you have finished.
152 CHAPTER NINE
Eventually the magickal personality will appear in the

mist when you need it, as in times of psychic or magickal
attack. It is still important that you consciously allow it to
merge at such times. Never let it enter you on its own accord
If it does, use the ring removal method to dismiss it. Once
you have worked with the personality a few times you will
understand the power you have over it and the ways in which
it can behave. In any and all cases you must remain fully in
control of the magickal personality. Never allow it to be the
dominant personality.
Light and Darkness
When we speak of Light and Darkness we are not referring to

good and evil. Modern Wiccans do not personify these forces
or acknowledge a conscious force of good or evil per se. Good
and evil are more or less seen as personal perspectives. How
eve:r; in life we certainly all experience cycles of gain and loss,
pain and pleasur<; sense and nonsense. The debate lies in
whether such things are random occurrences, pre-established
patterns, or conscious/subconscious influences.
It is a metaphysical principle that there is a duality to all
things. In an occult sense we say that there are forces of Light
and forces of Darkness. Light shows us the way and reveals the
Path ahead. Darkness presents obstacles through which we
gain experienc<; strength, and wisdom. We do not associate
Light with the day or Darkness with the night. Likewise we
do not equate Darkness with lunar forces or Light with
solar forces. We speak instead of spiritual energies and states
of consciousness.
From such a perspective we can view the gods and god
desses of our Mythology as personifications of the forces of
Light and Darkness. In these tales we can see the interaction
of such forces from the primal consciousness of our ancient
ancestors. It is important to maintain the old connections and
to integrate them with modern perspectives. Through joining
LUNAR AND SOLAR CONSCIOUSNESS 153
old and new consciousness we can bring balance to our under

standing of the mysteries around us.
Wiccans seek balance in all things. Therefore, to walk in
balance we must acknowledge and accept the forces of Light
and Darkness in our lives. Each is a teacher in its own right,
and through them we learn perspective and discernment. To
focus exclusively on either Light or Darkness is equally decep
tive to our consciousness. Light provides us with knowledge;
but it is from Darkness that we draw wisdom. In Light we see
clearly and can discern with the mind. In Darkness we expe
rience the pain and strife that are catalysts to the wisdom of
their avoidance.
Introverts and people who have been subject to trauma
tend to be more psychic on a receptive level than those who do
not fit into these categories. Our psychic nature lies within the
magickal mind, which is shaped by the powers of Light and
Darkness. The Sage or Magus sees both as blessings in his or
her life. Knowing that everything is cyclical, he or she does not
despair in the Darkness or fail to be prepared in the Light.
This gives us a balanced magickal consciousness that helps us
walk the middle path of lasting peace.
Chapter Ten
Understanding
Wiccan Rites
Wiccm rites usU3.lly begin with the

intention of creating a sacred space in
which to ofkr devotions to one's deities or
to perform works of magick.
R
itual magick is a form of symbolic communication
on both the physical and spiritual levels. This com
munication is capable of opening up portals to other
dimensions as well as initiating altered states of conscious
ness/subconsciousness. Each symbol, gesture; or action corre
sponds to a concept and serves as a catalyst by which the
hidden principle can be activated. The principle itself is
connected to the thought-form of any given concept. A con
cept formed by the magickal will of the Wiccan stimulates
the Astral Light Every action creates an energy that in turn
1.57
158 CHAPTER TEN
causes the Astral Light to react. The traditional correspon
dences of ritual magick are pre-established, along with time

proven methods of obtaining specifically desired results.
Creating the Sacred Circle
Wiccan rites usually begin with the intention of creating a

sacred space in which to offer devotions to one's deities or to
perform works of magick. The first act is to cleanse the area by
sweeping and then sprinkling salt water around the circle
Then the circle can be laid out with a rope or a circle of stones
or flowers to mark the perimeter. White candles are set at each
quarter of the circle marking the north, east, south, and west.
Once this is accomplished, the altar can be prepared. The altar
serves as a focal point and a battery from which to draw ener
gy as the ritual proceeds.
In most Mystery Traditions the altar is oriented to the
north quarter of the ritual setting. Some modern Witches ori
ent the altar to the east quarter. The north is considered the
place of power and the ritual work is usually oriented to this
quarter. Therefore; in traditions originating from older prac
tices, everyone is basically facing north as they orient to the
altar. Traditionally the altar is round, but a rectangle or square
table may be used instead. Laying out the altar is an important
part of any ritual and should be performed with concentra
tion on the inner meaning of each item as it is placed Bear in
mind that as you set up an altar and cast a circle you are cre
ating your own microcosm of the Universe (from which you
will create your own reality). Once established, the ritual cir
cle is a Wiccan's temple
In accordance with the Inner Teaching� a black cloth is laid
over the table to symbolize the darkness of procreation from
which all things manifest. Black absorbs all light and in this
context black then possesses the attributes of the full spec
trum of Divine Light. The goddess and god candles are placed
to the northernmost part of the altar; the goddess candle is set
UNDERSTANDING WICCAN RITES 159
to the northwest and the god candle to the northeast. Icons of

the Goddess and God are placed next to the candles and face
south. This represents their presence as they oversee the
process of creation that you are setting in motion.
The altar pentacle is then placed on the center of the altar
to mark the focal point of the rite. In other words, it repre
sents the physical plane at the point where it intersects with
the spiritual elements. Then elemental bowls are placed
around the pentacle, representing the creative materials from
which all things are made manifest. The bowl representing
Earth is set in the north position and contains soil or peb
bles. To the east set a bowl containing incense (smoking) to
represent Air. At the south end of the pentacle set a bowl
with a votive candle for Fire. Finally, to the west place a bowl
with purified Water. This act symbolizes the four elements
coming into harmony through which manifestation can
now be directed.
Now it is time to place the ritual tools. The ritual wand is
set on the altar next to the Air Elemental bowl and pointing
north. The athame is placed to the south beneath the votive
candle and pointing west. The chalice is set to the west by the
Elemental bowl of Water. With this arrangement the altar is
now complete. Mundane tools may also be placed now, such as
a utility knife; candle snuffe� and so on. It is not important
where these mundane items are placed, so feel free to let your
own tastes dictate the arrangement.
Now that the altar is set up the ritual circle can be cast.
Casting a circle typically involves several steps:
1. Charging the athame or sword

2. Tracing out the ritual circle perimeter
3. Evoking the Elementals
4. Evoking the Watchers
5. Declaring the circle cast.
160 CHAPTER TEN
To begin you will want to charge the blade with which you
are about to cast the circle. Touch the tip of the blade into each
of the Elemental bowls on the altai; beginning at the north
and moving clockwise, and declare:
I charge ths
i blade by the Element:U of __. "
In most tradi�ions the correspondences will be Earth

north, Air-east Fire-south, and Water-west Then present the
blade in a salute-like fashion to the altar image of the Goddess
and then to the God Hold the blade pointing north and say:
Strict watch :md charge Igive Thee, that by yourpower no evil

thing approach or enter in.
Take the blade and, beginning at the north quartet; tread

the circle clockwis<; tracing out the perimeter line by point
ing the tip of the blade downward. Visualize a stream of ener
gy pouring outward from you through the blade and into the
circle. In most traditions an evocation is spoken during the cir
cle casting to confirm the act being performed The most tra
ditional one is:
I conjure thee, 0' Circle of power that thou beest a boundary

between the world of men :md the realms of the Mighty On�
a guardian :md protection that shall preserve :md contain the
power that Iraise with thee. WhcrefrJre do I bless Thee :md con
secrate Thee.
At this stage the circle is again sprinkled with salt water.

Then, beginning at the north quarteJ; light the circle candle
and say words to this effect:
I call upon you spirits ofBarth to gather at this circle :md ask
for the blessings of your presence which will impart to this
sacred space your emanation ofpowex
Lg
i ht each circle candle in turn, moving clockwis� and
repeat these words addressing the appropriate element as you
UNDERSTANDING WICCAN RITFS 161
do so. When you have finished this the circle will bear an ele
mental blessing and it is then time to call on the Watchers.
Beginning again at the north and moving clockwise to
each quarter you will trace out a pentagram in the air using
the appropriate quarter candle. Lift the candle above your
head, pointing north, and trace out a five-pointed stat; mov
ing in a clockwise pattern and returning to the overhead posi
tion To do so you will move your hand downward to about
right hip level and then upward toward your left shouldet;
across to your right shouldet; downward to your left hiB and
then back to above your head In many traditions the athame
is used in place of the candle. As you trace the pentagram you
will want to speak an evocation addressing each quarter
Watcher with words to this effect:
By the power of the Wicc:m s Craft and in the names of the

Great Goddess and God, I summon Thee, 0' Watcher of the
(name of quarter) to bear witness to thi s rite and to guard
and protect all within this sacred circle.
Repeat this at each quartet; moving from the north in a

clockwise movement, and returning north.
At this stage you have now completed the basic casting of
a ritual circle. All that is left now is to return to the altat; face
north, rap the handle of your athame on the pentacle three
times and say:
By the Craft of my magick and by witness of the four Watch

i circle to be properly cast
ers, Inow declare ths
From this point you can now proceed with seasonal rites
or Initiations, works of magick, and so forth. When you have
completed the ritual you will need to dissolve the circle.
Beginning at the north quartet; take the quarter candle and
trace out the pentagram in reverse ordet; starting at the above
head position but moving counterclockwise this time. Recite
words to this effect as you do so:
162 CHAPTER TEN
Hear me Old Ones_ I honor lOu for lOur attendance and bid
l:Ou depart now in peace to your secret Realms. With Jove Isay
Hail and Farewell
Repeat the above action at each of the quarters {moving

west, south, east, and north again).
Point the athame blade down toward the circle and tread
the same counterclockwise direction, mentally drawing the
power back up through your blade from the circle perime
ter. Once the circle has been tread in full reverse return to
the altar. Rap the handle three times on the altar pentacle
and declare the circle to be dissolved. Extinguish all quarter
candles and all other ritual flames, and the circle will be
fully dissolved.
Concerning Tools and

Ritual Paraphernalia
If one looks closely at the tools of the Craft it is easy to see

that they resemble the weapons of a Knight The tools I am
referring to are the Blade; Chalice; Wand. and Pentacle. These
are the traditional tools of Western Occultism which we first
find depicted together on the Magician card of the Italian
Tarot during the fifteenth century. The Wiccan's blade is
called an athame and is symbolic of a Knight's sword. The
wand is a lance; the chalice is a helmet {turned upside down)
and the pentacle is a shield. These Craft tools are the "weapons"
of a spiritual warriot; or a priest or priestess.
The cords of initiation typically worn around the Wiccan's
waist are remnants of the bindings which once held the Sacri
ficial King/Slain God They mark an individual as a member
of this ancient mystery tradition. The altar is symbolic of the
portal that is the tom4 the Gateway to other Realms. In the
Neolithic Cult of the Dead we find burial mounds with small
openings that are believed to be portals for the departed spir
it. These later appear throughout Europe as Fairy Mounds.
My earlier book The Wicc.w Mysteries (Llewellyn, 1997) goes

into this in greater depth, should you be interested in further
information.
The ritual circle represents the unbroken Cycle of the ye:u;
which is at the heart of The Old Religion. The Watchtowers
placed at the four quarters of the ritual circle are associated
with the four Elements of Earth, Ail; Fire, and Water. The Ele
mental quarters represent the portals to the higher Realms
that lay beyond this World. The Watchers themselves represent
the "awareness" of our Path as it is imprinted on the planes
(watched, so to speak) and thus are connected to the Akashic
Records mentioned in chapter six. There are many other such
associations and connections too numerous to include in this
single chapter.
The use of cakes and wine in Wiccan ceremonies dates back
to ancient times and is connected to an Occult Mystery Tra
dition. This is the Tradition of the Divine Sacrificial King/
Slain God, who is often called the Harvest Lord. Because the
survival of early humankind depended on the fertility of ani
mals, crops, and themselves, fertility itself became the basis for
the early cult focus. Fertility leads to birth, the portal into the
physical world from an outer invisible world connected to our
material dimension. The nature of the one who is coming
through this portal (why they came and what their purpose is)
depends on breeding.
Breeding (selective reproductive strains) was learned by the
early humans from observing and experimenting with ani
mals and plants. They easily observed that the "best" produced
the best, and that many of the desired traits could be passed
on if the breeding was controlled. Death was seen as an exit
from this world, just as birth had been an entrance. It seemed
logical to assume that the one who died was returning to
where he or she had been before they were born. Death was
thus seen as migration.
In the Other World the sacrificial messenger was ddivered to
the gods to speak on behalf of the Clan's needs. It was also
164 CHAPTER TEN
believed that this person would return to the Clan as a MSav

iox;" help deliver them from the problems of this World, and
secure a place for them in the next world This is why in the
Descent of the Goddess (Myth} we read:
...you must return again at thesame time and at the samepl:u:e

as the loved ones. And you must meet, and kno� and remem
bei; and Jove them again•..
This is the major rendering of this passag� but there is

another. In the Descent Myth we find a passage referring to
the Nthree great mysteries in the Life of M:m. "These mysteries are
also connected to the Divine Sacrificial King Mythos. The
three great mysteries are Birth, Death, and Rebirth. The
Descent Myth tells us that iove controls them all" The Myth
goes on to say:
... but to be reborn you must die, and be made ready for a new
body. And to die you must be born, and without Jove, you may
not be born.
This was, in part, instructional for the person who was

being sacrificed, but it also pertained to the populace as a
whole. Without the bonds of love between this world and the
next there can be no interaction-either between individuals
or gods. This Mythos is also connected with that of the
Hanged Man (who was the Hooded Man}.
The Hooded Man is perhaps best personified by the
Guardian of the Sacred Grove at Nemi, where he was called
Rex Nemorensis, the King of the Woods. This enigmatic charac
ter embodies the idea of new life springing out of death. He
also brings the creative power of the Tree Spirit of the Sacred
Grove to the people. The Mythos of the Hooded Man can be
seen in many cultures. In various parts of Europe he is known
by many names: The Green Man, Jack-in-the-green, Jack-in
the-bush, Robin Goodfellow, Robyne of the Woods, and
Robin o' the Hood. The position known as the Hanged Man
originates from that of the Hooded Man. He is the symbol of
self-sacrifice for the good of the whole. The key to under

standing the Hanged Man lies in the fact that he is enlightened
as he hangs on the tree. He has denied the Self and turned to
the greater divinity within.
The title of the Hanged Man means, in an occult sense;. sus
pended mnd,
i because "man" and "mind" are from the same
Sanskrit root (used by early occultists). The title refers also to
the utter dependence of human personality on the Cosmic
life. He hangs now as a co-worker with the Divine, having
placed his own ego out of the way of the Divine inflow. Only
in this way can he attain the Higher Consciousness and
become useful to his people. The sacred tree of the grove rep
resents the bridge to the other worlds. It is the Consciousness
that hangs on the tree that serves to unify humankind with
the Divine. It is the fruit of enlightenment.
The mental attitude suggested by the Hanged Man then is
"Not my Wil� but Thine," which is a very old teaching spoken
by all the Avatars. This is the mentality of the Adept and also
can be said of anyone who works in a field of applied science
for the greater good. The Self is an illusive, personal thing con
stituting really nothing more than a mask. The face behind the
mask is the higher nature reflective of the source of divinity
within the individual. The purpose or motive of the Cosmic
Life is to teach through the Hanged Man that the true will (the
maskless face) is absolutely free and certain to be realized.
The foundation I am trying to lay here is that of the will
ing sacrifice. If we go back far enough in human history we
will find human sacrifice. It is nothing to be proud of cer
tainly, but it is nothing to hide from either. In earlier chapters
I explained why this practice was performed. What I did not
address fully was how the sacrificed body was used. Because
he was considered to be descended from other Divine Kings
(the breeding I spoke on it was believed that the flesh and
blood of the Slain God contained mystical properties. There
fore small bits of his fleshwere distributed to the Clan, and
diluted portions of his blood were consumed. In this way, the
Clan was connected to his divine nature.
166 CHAPTER TEN
In time animal sacrifice replaced human sacrifice, and later

still plants served as the Slain God, but the practice of con
suming the Slain God never changed Today it is still per
formed in the ritual of cakes and wine that represent the body
and the blood of the Slain God (now Lord of the Harvest). In
some Traditions the cakes symbolize the God and the wine
symbolizes the Goddess (that is, their "essence"). This is all part
of the Mystery Tradition, and goes deeply to our very core as
members of a Clan, a race; a people; or a nation.
In the Autumn Equinox Rite; as practiced by followers of
the Old Ways, a Mystery Play is performed in which the
Divine Victim is symbolically slain A representation of a skull
is used at this rite; symbolizing the former Divine Victim. A
token of fluid of the life essence of the new "King" is obtained
and mixed with a token portion of fluid from the High
Priestess. This s
i placed in a bag and buried in a sacred garden
where ritual plants are grown. Originally it would have hung
in the forest on a tree to provide for a plentiful hunt, or been
buried in a cultivated field for abundant crops. Today we offer
it up for the needs of our Clan, whatever they may happen to
be at the time.
In ancient times the Divine Victim was cut up into pieces
and given to the soil Small portions of his flesh and his blood
were incorporated into a communion meal and given to the
Priest(ess)hood to distribute. Today we symbolically perform
this ancient rite with the ceremony of cakes and wine. The sac
rifice comes from the Plant Kingdom, but the human con
nection is still there and the ancient current still flows
through the ceremony. As humans evolved spiritually, so too
did their practices, but nothing is ever forgotten.
Being of the Blood
It was once believed that certain individuals, royalty, or other

spiritual leaders were actually descended from the "gods" (or in
some cases from non-human races such as the Elven or Fay). It
is obvious from this that their blood was held to be very pre
cious, since they were considered to be Demi-gods. Because they
represented the spiritual base power of the Clan it was impor
tant to preserve the purity of their bloodline and to ensure
that it was passed along through the generations. In those
early times it was taught that the gifts of psychic abilities were
maintained and transmitted by a direct blood link with the
priestesshood or priesthood (who were themselves either direct
descendants by bloodlin� or were indirect by virtue of having
received the royal blood). This is one reason why the Church
ordered the slaying of whole families of Witches during the
Inquisition, hoping to destroy the ancient bloodlines. Witches
were very often associated with Fairies and other nonhuman
races, and were portrayed as different from humans in many
European folklore tales.
Symbolically, anyone who drank of the blood of one of
these descendants was said to be of the blood and could in tum
pass on the blood through ritual communion of the wine
and cakes (which were anointed with the royal blood of either
a direct descendant or indirect blood receiver). As the Old Reli
gion grew, anyone who was born into the family of those who
had been of the blood were considered to be also of the blood
This was the basic significance of being "hereditary" (along
with being reborn among those whom one had known and
loved before).
Initiation
The issue of initiation in Wicca is a very hotly debated subject

that raises many questions. What is initiation really, and can
people perform it for themselves, or does it require someone
who has passed through the process already? Is initiation even
necessary in order for people to call themselves Wiccans? Is ini
tiation a magical transformation, an astral alignment, a sym
bolic act, or simply a personal commitment to follow a chosen
path? Is there any practical difference between being initiated
168 CHAPTER TEN
into a social club (fraternity/sorority, etc.} and being initiated

into Wicca�
If you look up the word "initiation" in a dictionary you
will find a definition of this sort: ":m initi:lting or being initi:lt
ed; the ceremony by which a person is initi:lted into a fraternit� etc.,"
and of the word "initiate" you will find the definition: "to:ulmit
as a member into a fraremit� club, etc."
The word itself comes from the Latin initiatus meaning "to
enter upon." In everyday language the word can mean a mun
dane ceremony such as in joining a local club or organization.
In mystical and occult communities the term "initiation" has
long been understood to mean the passing on of occult pow
ers and knowledge; a transformation or realignment of the
person and his or her relationship with Deity, Self; and the
Universe (macrocosm and microcosm together).
In modern Wicca the meaning of initiation has changed to
include a concept known as self-initi
ation. In effect, this is a self
proclamation before one's deities as to one's desire to follow the
ways of Wicca The entire subject of initiation is a very sensi
tive topic among Wiccans, as there are those who feel that ini
tiation can only be bestowed by someone already possessing
the knowledge desired by the Neophyte. It is not my belief
that this issue can be fully resolved here or anywhere else; but
I do feel as though we all need to look at both sides of the
debate. So just what is initiation, and how do we come to an
understanding of not only its definition but its intended pur
pose as well?
Dion Fortune; a one-time member of The Golden Dawn
and recognized as one of the most important persons in twen
tieth-century occultism, wrote two texts in particular that
The Esoteric Orders and Their
deal with the subject of initiation,
Work1 and The Training and Work of an Initiate.2 In the first
1 Fortune; Dion. The Esoteric Orders :md Their Wolf' (Wellingborough: The
Aquarian Press, 1982), pp 139-142
2 Fortune; Dion. The Training :md Work of :m lniti�te (We.IHngborough: The
Aquarian Pre� 1972), pp. 25-41.
book she writes: "Many would-be initiates make the mistake of

thinking that the will to initiate is sufficient, but this s
i not the case. "
In this same text she outlines the system and techniques that
are applied in an initiation ceremony to bring a person
through the transforming experience of initiation. She then
concludes: 'Ths i s
i achieved by means of ritual initiation, and the
symbolism of the ritual employed s i designed to carry consciousness
along the appropriate arsociation-chain."
In her works Dion Fortune covers the ancient teachings
concerning mystical and magical transformations, and the
Traditions of antiquity which formed the methods necessary
to transmit this process to an individual. From the days of
antiquity until the latter part of the twentieth centur� initia
tion was always considered to be a mystical and magical
process based on well-established metaphysical laws that were
carefully and skillfully incorporated into a ritual ceremony. In
the 1990s this time-proven concept is challenged by many who
teach that initiation is simply a personal commitment to fol
low a given path marked by an affirmation that one is a Wic
can, and that a person can sdf-initiate. In the book Living
Wicca3 author Scott Cunningham states:
Though a physical nitiati

i on isn't necessary to practice Wicca, it
is a ritual statement of one's allegiance to the Craft The initiate
can, from that day forw:mt dearly daim that they're Wiccan....
Cunningham argues that the time-honored act of power

being transferred from the initiator to the initiate is not nec
essary in self-initiation because the God and Goddess them
selves pass the power directly to the would-be Wiccan when
sincerely asked for it In ancient times people sought out the
masters who had spent almost a lifetime cultivating the mysti
cal arts. These masters possessed ritual methods through

which a mentality and an astral alignment could be passed to
another individual.
3 Cunningham, Scott. Living Wi ec�: A Further Guide for the Solit:lry Pnctitioner.
(St. Paul: Llewellyn Publications, 1993), pp. 33-37.
170 CHAPTER TEN
In traditional initiation one who has attained a desired con

nection with magical abilities, spirituality, powers, or whatever
passes an energy to the initiate {sometimes in conjunction
with an experience or challenge of some sort). The purpose is
to align the individual with those forces with which the ini
tiator himself or herself has already achieved connection. The
argument against the concept of self-initiation is that a person
cannot pass to another person something which they them
selves do not already possess. Likewise a person cannot give
themselves something which they do not possess or already
have access to. The argument in favor of self-initiation is that
we all bear the divine spark of our creators within us, from
which we can experience initiation directly from the center of
that indwelling divine nature.
In the occult concept it is the purpose of initiation to
expose an individual to a current of energy {or an experience)
wherein the person is realigned, and prepared to receive and to
understand the mysteries of the system into which they are
entering. It has been taught that when someone is not proper
ly prepared it is unlikely that they are going to understand
what is being presented to them, nor will they progress very
far without the traditional keys revealed through a knowledge
of the Wiccan Mysteries.
The best argument against the necessity of an initiator is
that if it were necessary for someone else to initiate a person,
then how did the first initiates appear to begin with? Cer
tainly no one was around to pass the power to them. This is
not an unreasonable argument and to answer it we have to
look at the "history/herstory" of Initiation. The pre-initiators
were those individuals in early communities who had a very
strong personal connection to the "inner world" of Nature, in
other words with the so-called "supernatural." These were the
shamans, the "medicine people." Dion Fortune refers to this
type of individual in The Training and Work of an Initiate•
where she writes:
4 Fortun� 1972, p 26.

UNDERSTANDING W ICCAN RITES 171
If we study the lives and writings of these men and women

who sought to kno� not merely for the sake of knowledge, but
in order to apply that knowledge to the reliefofhuman suffer
ing, we shall be struck by the fact that these lives have many
things in common, factors which mark them offfrom the lives
of emnent
i men of other types. They usually have from early
childhood a sense ofsome work which they are to do; sooner or
later they find this work, and never falter in their devotion to
it; and thirdly... they have a sense of being in contact with some
thing higher than themselves which uses them as instruments
for the service of their fellows.
Clearly it appears that some individuals do appear to either

be endowed with, or carry with them from a previous life; a
certain seemingly natural ability to connect with thesuper
natural on their own. They seem to be able to discover and
connect together those things which lead to an initiate level
mentality without the need for an external teacher (at least not
a human one). This would be the occult counterpart of the
child prodigy who masters the piano at age two. Although these
individuals are rare, they do bring into question whether tra
ditional initiation is a universal requirement.
What we have in the case of the first pre-initiators is a select
group of individuals who came to (or were led to) an under
standing of the spirit world and physical world, and their rela
tionship with each other. Through much trial and error they
discovered and developed the use of herbs, spirit-animal
power forms, and all of those things which we commonly
associate with Wicca, shamanism, and the like. In the course of
time they learned a technique to pass their own alignment
with these forces on to those individuals who did not already
possess this ability themselves. The majority of their Clan did
not possess these abilities, which is why these Sages were held
in such high regard by their tribal people initially; they were
special and had the power.
There are essentially three types of initiation: mundane
initiation, ritual initiation, and spiritual initiation. Mundane
172 CHAPTER TEN
initiation is any ceremony which is performed to mark an

individual as a member of any given organization. Mundane
initiations are social only, meaning that they contain no mag
ical or mystical elements, but serve in form only. Ritual initia
tion is a means of creating a magical transformation and is
composed of metaphysical techniques that establish the associ
ation chain Dion Fortune said was necessary to transform or
realign the would-be initiate.
Spiritual initiation is what some people call spontaneous ini
tiation and is the kind which many avatars experienced. Exam
ples of this are Buddha becoming enlightened beneath the
Bodhi tre� Jesus hearing �God" proclaim him as his son as he
came up from the baptismal water in the Jordan rive�; etc.
These are spiritual initiations because they come from a high
er realm, not of this Earth. By comparison, the self-initiation
ritual is more closely related to a personal dedication ritual in
which a person declares his or her intention to follow a chosen
path (often asking for the blessings of whatever deities might
be involved). Here the person is not magically transformed or
astrally aligned by traditional methods, but in many cases
may experience a profound spiritual experience as the divine
spark within s
i awakened by a new light.
In ancient times the vast majority of practitioners were not
initiates but simply followers of the Craft. The initiates were
the priests and priestesses who had undergone special training
and had entered into the Mysteries through ritual initiation.
They were respected by the people and accepted as leaders
because they had the power and their initiation led them to the
service of others within their community. Initiation was not
so much for the person being initiated as it was for the people
to whom the initiate would later become responsible (such as
typically befalls the village heale�; charm make�; or magician).
In ancient times, to be an initiate was a special thing and
not necessarily desired by all practitioners of the Craft. Many
were content to simply practice the Old Ways and join in the
religious celebrations without the responsibilities of the
Priest(ess)hood. Today most Wiccans desire to be an initiate for

many reasons, one of which is because of the ancient associa
tions linked to the term itself Initiation had special meaning
in the old days,· and initiates were respected because of what
they had experienced due to the labors of their training_ just
as today we respect those who have labored to earn a doctor
ate degree or something of that nature.
If this view is an accurate one; then where does it leave the
person who cannot connect with an initiator? Can he or she
still practice the Craft without being initiated? Certainly any
person who has a sincere desire to practice Wicca can do so
without a stamp of approval by another. There are many excel
lent books available that can guide an individual to worship
the God and Goddess, learn basic magical spells, connect with
animal power spirits, learn herbal and healing arts, and so on.
Not receiving initiation at the hands of another does not
mean that you are not a Wiccan. It just means that you are not
an initiate in the time-honored sense of the word. If you
choose to let that bother you, then you have missed the point
of this chapter.
For those readers who wish to practice the Craft but have
no teacher/initiatox; I have provided a list of suggested reading
at the end of this book that I believe· will be useful in helping
you to establish a firm foundation for the solitary practice of
Wicca. I have separated the books into categories of study in
order to help you focus on any areas that you feel may need
more attention than others. There is a great deal that you can
learn by yourself Think not about limitations, but rather on
the power of your free will
Ancient Rites in Modern Times
When we look at the ancient rites of our ancestors, we note an

emphasis on such things as the fertility of crops and animals.
Most Wiccans no longer hunt for food or plow fields for
planting_ or copulate in the fresh furrows to encourage an
174 CHAPTER TEN
abundant crop. Despite our so-called progress as a rae� our

basic needs are still the same: food, shelte�; safety, sex, family,
love; and purpose Today's rituals for an abundant crop are per
formed for the fruits that our own labors may bring. For most
of us, our jobs and careers have replaced roles as hunters and
farmers. Still these ancient rites address our basic needs and
are not out of date in this respect.
Fertility rites once performed for the increase of Clan and
livestock now address our immediate family and community
needs. The essence of fertility is still required in the world
because it is the very life force itself. Some Wiccans feel that
fertility rites are obsolete due to the overpopulation of our
planet. It is important, howeve�; to remember that it was part
of the ancient rites to help empower the soil as well as plant
and animal life with the condensed energy of fertility raised
within a circle of magick. The personal fertility of the Clan
was secondary. In modern Wicca many Traditions have
removed all of the sexual energy techniques from the rituals
and replaced them with symbolic gestures. It is indeed a chal
lenge to preserve the power of the old Traditions, yet adapt to
modern circumstances without compromising the integrity
of either.
The seasonal rites were designed to give energy back into
the world, particularly so at the time of an Equinox or Solstice.
Just as soil is depleted by crop growing and the fields must be
rotated, so too is the etheric substance depleted that empowers
the mechanism of life-giving force on this planet of ours. For
exampl� at the Summer Solstice it s
i part of initiate rituals to
raise an energy field and to impregnate it with a thought-form.
Once this cone ofpower is formed, then it is released and direct
ed into the bound ether of our community (reference chapter
six). The cone can be charged to disperse pollution in the ail; or
to rid the community atmosphere of negativity (crimes, gangs,
rapes, etc.) or to replace lost fertility in the soil. In this way we
join in the dance of Nature and work in common cause with
Her efforts to maintain positive and life-giving energies.
Each of the eight Sabbats of the year serve a similar pur

pose and contribute to what is appropriate at any given season
of the year. The full moon rituals are likewise times of renew
al and regeneration. There is an occult property to moonlight
itself; and if properly drawn, condensed, impregnated, and
directed it too can be used to give life back into the world.
Another purpose for the rite of the full moon is to empower
us as Wiccans. Moonlight can be used to increase psychic
ability, and to recharge the power centers of an individual It
is from moonlight that we as Wiccans draw and renew our
own power. Science is beginning to catch up a bit now with
ancient occult knowledge and is taking a look at the effects of
the moon upon us and our world. Soon science will begin to
see (perhaps through quantum theories) that the Occult
Teachings of the Craft are a metaphysical science as valid as
any physical science.
As noted in chapters seven and eight, the bound ether of
our planet is what Eastern Mystics call the Akasha. There is
also the microcosm of the bound ether of a community such
as a city or a village. This ether is the atmospheric energy that
is formed by the Collective Consciousness of the people who

live there. All places possess this bound ethe�; even bars and
nightclubs, and you can fed it when you enter them. It affects
the people who come into contact with it and over long peri
ods of time can change the way they view things. It is the
bound ether of a place that holds the images psychics can per
ceive about the setting.
It is part of the work we can do as Wiccans to cleanse a
community of negative thought-forms. Wiccans have long
been the local healers, not only of the people but also of
places. Ritual magic can change the vibration of the bound
ether and thus change its feel and therefore its effect. Our reli
gion is not an anachronism, but rather a viable force for
renewal and regeneration of both community and the Earth
itself The Earth s i a living and conscious entity. She is grow
ing ill from the pollution and the abuse of natural resources
176 CHAPTER TEN
by government and industry. It is my personal belief that the

growth in Wicca as a religion today is an answer to the call of
our Mother Earth.
Chapter Eleven
Walking the
Magickal Path
The M�cia.n cud �ches us that

pcrsoml power origim.tcs from amscious
control of the forces and things that lie
within the subconscious and sdf-c
ous levels. The posture of the
onsci
�cian illustrates that the energy
comes to us from above
T
he Tarot card of the Magician is an interesting study
for those who choose to walk the path of magick.
Decks originating in different European countries
depict the Magician engaged in diverse occupations. In the
early Italian decks he is often a cobbler repairing shoes. In
the French decks, the Magician is a juggler practicing
sleight of hand tricks or playing the old shell game. As the
Tarot evolved in imagery through the centuries, the Magi
cian later appeared as a metalsmith, alchemist, merchant,
and innkeeper.
179
180 CHAPTER ELEVEN
The .Magician is a curious figure. As a cobbler he prepares

us for the walk that lies ahead. As a juggler he reveals the bal
ance that is essential to a magickal life. In the character of the
sleight of hand artist he teaches us that things are not always
as they appear to be. The metalsmith and alchemist speak to
us of transformation, which is the true Craft of the Magician.
In the last image of the merchant and innkeeper we are
reminded that the Magician must also be grounded in the
consciousness of the material world. He must walk between
the two worlds of mind and matter in true balance.
In the Cary-Yale Visconti deck, dating from fifteenth-cen
tury Italy, we find the first depiction of the Magician with the
four classic ritual tools of Western Occultism (oppositef. the
pentad� blad� chalic� and wand. In his left hand he holds the
wand upward as his right hand points down to the pentacle.
This gesture is the classic posture of invocation, the calling
down of the higher nature to the lower nature. It symbolizes
the occult principle of �as abov� so below" in which the Magi
cian is the connecting bridge between the two planes.
The Magician is also a mystical warrior involved in the bat
tie of the forces of Light and Darkness. The tools the Magician
uses are reflections of the weapons that a knight carries into
battle. The pentacle is the shield, the wand is the lana; the blade
is the sword, and the chalice is the helmet. In a metaphysical
sense we say that the pentacle is the shield of valor; the courage
of one's own convictions. The wand is the extension of intu
ition. The blade is the cutting edge of reason, and the chalice is
the accumulation of compassion. To walk the path of magick
the Wiccan must be ethical, intuitiv� strong willed, and com
passionate to those whom he or she encounters on the Path.
The pentacle is a tool representing the Physical Plane as
well as the Element of Earth. It is the shield of the magickal
knight in his or her quest for knowledge. The pentacle serves
to keep the magician grounded in the reality of the physical
dimension in which he or she is currently operating. In this
respect it is a symbolic reminder of reason and practicality.
The Magician
The Magician card from the Cary-Ya.le Visconti Tarocchi deck reproduced by
permission of US. Games Systems, Inc., Stamford, CT 06902 USA, Copyright
©198.5 by US. Games Systems. Inc. Further reproduction prohibited.
182 CHAPTER ELEVEN
The wand is a tool representing the spiritual dimension as

well as the Element of air. It is the lance of the knight, sym
bolic of his or her allegiance to a higher power. The blade rep
resents the realm of the Mental Plane as it pertains to the will
It also represents the element of fire. The blade serves to ban
ish illusion and delusion. It severs connections and directs
energy as a raw force. The chalice is a tool representing the
Divine Plane as well as the element of water. Water is associat
ed with the moon, which in turn connects it to the astral
material Water takes on the shape of the chalice just as the
astral material takes on the shape of the thought-form.
Symbolism of the Rider Tarot Magician
The symbolism contained in the Tarot reveals a great deal con

cerning the nature of the Magician. The Rider Tarot deck is a
good one to focus on because it was printed prior to the indi
vidual adaptations made to Tarot decks during the late 1970s
and early 1980s. Therefore it still contains much of the hidden
symbolism that was overlooked in later versions. Above all, the
Magician is a card of transformation. It is the first character
encountered by the Fool in his or her journey through the
Major Arcana. The Magician transforms the Fool so that he
may be prepared to approach the High Priestess in the follow
ing card.
The Magician is standing beneath an arbor of roses. Roses
represent desire; because of their relationship to Venus they
specifically symbolize desires of the heart The roses tell us
that the powers the Magician draws from on high are modi
fied by his or her personal passion or desire. Therefore we can
discern the Magician's consciousness by those things which he
or she brings into his or her life.
Hovering just over the Magician's head is the symbol for
eternity. It is also the number eight resting on its side and is
symbolic of Hermes or Mercurft the god of communication.
This tells us that the Magician is connected to the momentum
WALKING THE MAGICKAL PATH 183
of the past, to the Akashic Records, to all that has been. He or

she stands in the current of Time. The Magician's dark hair
represents ignorance stemming from the human condition.
The headband symbolizes a limit to this ignorance achieved
by the knowledge accumulated by the Magician.
The Magician holds a wand raised in the right hand, while
the left hand points down to the Earth. This symbolizes the
higher nature invoked into the lower nature. This is the acqui
sition of true will I spoke of earlier. It is also a reflection of
the principle "as above; so below." The wand is a phallic sym
bol symbolizing generative energy, the procreative force. Its
base animal nature has been purified for spiritual purposes
(sex magick) and this is reflected in the fact that the wand is
colored white.
White is also the color of the Magician's robe and is sym
bolic of inner purification. Around the robe is a serpent bit
ing its own tail, and thus serving as a belt around the robe of
the Magician. The serpent represents wisdom and the Ob and
Odic forces addressed in chapter seven. Thus the purified
inner nature of the Magician is the equilibrium encircled by
the serpent power. The red outer cloak is symbolic of desire
and passion, even of the animal nature. It is depicted without
a belt, symbolizing that the Magician is not bound by his or
her passions and desires, and can wear or remove them as he
or she pleases. This is both the gift and the burden of free will
The Magician stands before the four classic ritual tools of
Western Occultism. These represent the Four Elements of Cre
ation. The Magician becomes the Fifth Element of Spirit over
seeing the creative forces of the Elements. They also represent
the Four Worlds of Occultism: Physical, Mental, Spiritual and
Divine. In an occult sense these tools also represent the four
admonitions of the Magician: to Know (chalice), to Will
(blade), to Dare (wand), to be Silent (pentacle).
The final Tarot symbolism lies at the feet of the Magician.
Here is depicted a beautiful garden of roses and lilies. The
roses are wild roses, which have five petals. They represent
desire as reflected by the five physical senses: tast<:; touch, sight,
184 CHAPTER ELEVEN
hearing, and smell. Lilies have six petals, the symbolic number
of the Macrocosm. There are four lilies, representing the Four
Worlds that comprise the Totality. The garden itsel� at the feet
of the Magician, represents the subconscious mind as well as
self-consciousness. The symbols of desire here are a metaphor
for the subconscious response to self-conscious direction.
Desire is the catalyst to manifestation and yet it must be sup
pressed during the magickal act and be transformed into sub
conscious imagery. This is one of the keys to magick. It is also
the principle of sigil magick.
The Magician card teaches us that personal power origi
nates from conscious control of the forces and things that lie
within the subconscious and self-conscious levels. The posture
of the Magician illustrates that the energy comes to us from
above. It is drawn, modified by acts of attention, and then
directed by the will of the Magician. The Magician becomes
the channel through which the forces of a higher nature flow
into the Physical Plane. The balance for the Magician is to
know that he or she is no longer the Fool, but also to know
that he or she is not yet equal to that consciousness which we
call the High Priestess.
The Code of Ethics
In Wicca the code of ethics or personal conduct is summed

up in the words of the Wiccan Redc; which says that our
actions should not intentionally harm another. The path of
magick in Wicca teaches personal power and personal empow
erment It also teaches personal responsibility and reveals that
everything is connected together. It is like a we4 the threads of
which are joined together. Any vibration causes a reaction felt
by every other thread. It is from this law of cause and effect,
action and reaction, that the code of ethics for Wiccans arises.
A Wiccan lives by a code of ethics that is built on the Laws
of Nature. Behavior is not regulated by a fear of what awaits
one in the afterlife but a respect for what awaits one in this Jife.
Everything and everyone is connected. What we do to one

anothet; and to our world, we do to ourselves. In Wicca this is
the foundation for the intent of the Rede:
Eight words the Wiccan Rede fulfills; if it harms none, do

what you will.
Every act performed will draw to itself three times the

nature of the act. In other words, affecting us mentality, spiri
tually, and physically. Some Wiccans believe that the energy we
put out comes back three times as strong (the so-called Three
Fold Law of Return.). Howevet; since there is no counterpart
to this concept in Nature (and within Nature is the reflection
of the Creators) this interpretation of the three-fold law is not
embraced within the old initiate level teachings. The Craft is a
Nature religion, and the old initiate levels always look at
Nature as the blueprint for theology and magickal structure.
The Three-Fold Law affects not only our daily actions but
also impacts the future as well. Here the law establishes those
debts which must be paid. We call this the Threefold Law. This
affects not only our daily actions but also impacts the future
as well We call this principle Karma. Therefore it is wise to
always consider one's actions. Nothing escapes the Law of
Karma and nothing is hidden from it The law does not pun
ish or reward. It only returns the intent of each action to its
source of origin. By analogy, if you step off a cliff you will fall.
There is no intent on either the part of the cliff or gravity.
There is nothing good or evil about falling. The nature of the
descent itself is only a law or a principle. So too is the nature
of the Law of Three-fold return.
As noted, the Wiccan Rede says "and as it harm none, do as
thou wilt "It is easy to interpret this to mean "do whatever you
want as long as you don't harm anyone in the meantime." The
inner teachings actually state that each person must seek out
their True Will, the nature of their Higher Self By doing so
one is attuned to the Spiritual Plan which has been established
for them (or by them, depending upon your view). Once you
186 CHAPTER ELEVEN
are attuned to your Higher Natur� no one can be harmed by

your actions because you are following a spiritual plan of
which they themselves are also a part. This is the understand
ing of the connectivity of all things and of the Law of Three
Fold return. We were not meant to simply wander about
doing whatever feels right, without regard to a goal and the
impact of that goal. We have a responsibility to ourselves and
to each other.
The Eight-Fold Path
The Eight-Fold Path represents the traditional eight aspects of

magickal and religious training which must be mastered in
order to become an Adept or Master/Magus of the Arts:
1. Mental discipline through fasting and physical

disciplines.
2 Development of the Will through mental imagery,
visualization, and meditation.
3. Proper controlled use of drugs (hemp peyot�
mescalin� alcohol).
4. Personal power; thought-projection, raising and
drawing power.
5. The Keys: ritual knowledge and practice. Use of
enchantments, spells, symbols, and charms.
6. Psychic development and dream control
7. Rising upon the Planes. Astral projection and mental
projection.
8. Sex Magi<; sensuality, and eroticism.
Mental discipline is an important aspect of magickal
training. It strengthens the will and sharpens the mind.
When a person possesses self-discipline and a strong will,
then the Wiccan phrase "as my will/word, so mote it be!" takes
on powerful meaning. Today many people employ such

things as yoga and dieting in order to learn self-discipline.
Once discipline is achieved, then the will can be further
strengthened by the practice of visualization and meditation.
A good method to begin with is to simply think of an
object-an airplanf; for example. Once you have it in your
mind, begin to detail your image. Which way is the plane fac
ing? What color is it, how big is it? Look further into its design,
its curves, and think about its texture. This will help you devel
op a strong mind for visualizing astral images.
The use of drugs and alcohol is a very controversial subject.
Certainly in ancient times alkaloid plants were used, along
with ergot mold, to induce trance and altered states of con
sciousness. In Wicca today we still find the presence of winf;
which was itself an intoxicant in the ancient Mystery Cult of
Dionysus. The cakes themselves once contained herbal ingre
dients designed to drug the coven members for the purposes
of astral projection (flying to the Sabbat). Like most things in
Wicca today, the individual must decide for him- or herself
what is appropriate and what is not.
Personal powe�; the ability to draw and raise energy, is an
integral part of Wiccan magick. It is attained through several
methods. Traditionally it was believed that by participating in
each Sabbat of the yeai; and by observing each full moon rit
ual of the month, certain powers could be developed. This is
because an individual is aligned and charged by the flow of
energy concentrated in a ritual circle at such occasions as an
Equinox or Solstice. Through such acts as practicing to raise a
cone of powe�; and casting a circle by passing energy through
one's bladf; a Wiccan can become proficient at working with
energy fields.
Learning the various correspondences employed in magick
is important to the art. A knowledge of various herbs, en
chantments, charms and spells helps to fine-tune the Wiccan's
ability to direct energy. A working knowledge of how and why
rituals function helps the Wiccan to focus and to draw upon
the momentum of concepts still flowing from out of the past.
188 CHAPTER ELEVEN
Like anything in life; practice is required in order to become

skillful. You can only be as skilled as the time and energy you
invest in the art of magick.
Psychic development is a very useful tool for the magician.
It helps one to discern things of a nonphysical nature. This is
important because if a person practices magick he or she is
eventually going to encounter nonphysical entities. The psy
chic senses can help to perceive both the presence and the
actions of various spirits and Elemental creatures. Breathing
camphor fumes and drinking rosemary tea when the moon is
full will aid in the development of psychic abilities. Dream
control is another method that can be employed to train the
psychic mind. (See appendix four for further information.)
Astral projection and rising on the planes are aspects of
Wiccan practice designed to allow the Wiccan to access non
physical realms and states of consciousness. In the ancient
Mystery Cults it was used to negate the fear of death by prov
ing to the initiate that he or she could still exist outside of the
flesh. The projection of the astral body is something that
everyone does while they sleep. It is the dream body that we
see in dreams and its senses are what allow us to see and to feel
while in the dream state. Conscious projection of the mind
into the astral body is the goal. In this way we can operate in
a conscious manner while exploring astral dimensions. See
appendix three for projection techniques.
The use of sex magick in Wicca is perhaps an even more
controversial subject than the use of drugs and alcohol. The
Paganism from which Wicca evolved was essentially that of a
fertility religion. Sexuality and sensuality were part of tradi
tional Pagan rites intended to ensure a bountiful harvest or a
successful hunt. In modern Wicca many practitioners employ
symbolic acts that mimic sexual union. Thus it is common in
Wiccan circles to insert the wand or blade into the chalice;
replacing what was once a rite of sexual union. Sexual energy
was once the battery that empowered the old rites. It typically
followed erotic dancing and provocative chants.
These eight traditional aspects of magickal/religious train

ing within Wicca can be found in shamanistic traditions
throughout the world, as well as in the mystical disciplines of
Eastern practices. Tantric Yoga is a good example of the East
ern practice wherein the Kundalini force is evoked. The Eight
Fold path is a guideline to those who are interested in what the
ancients believed to be the necessary steps to personal power.
A personal study of each of these aspects will provide the
magician with the tools through which deeper levels of mag
ickal knowledge can be obtained.
The Forces of Light and Darkness
The teachings of the Old Ways speak of primal powers known

as the Forces of Light and Darkness. Throughout the ages
Myths have depicted various gods and spirits engaged in the
battle of good against evil In this we see the timeless struggle
for equilibrium between the forces that comprise DualitY- the
endless ebb and flow of the forces of Ob and Od. We see this
reflected in the myths of the warring gods of Asgard, the
Olympian gods and the Titans, and the battles of the Tuatha
de Danan
On a personal level we encounter these forces in the events
of our own lives. Our lives are a combination of advances and
setbacks, gains and losses, pleasures and pains. In the first
degree initiation ceremony the initiate s
i told that suffering
leads to the attainment of wisdom and compassion. In this
manner we come to know that pain, despai:r; and all the obsta
cles we sometimes find in life are actually blessings of Dark
ness. Pain and despair teach us compassion. Obstacles teach us
patience and endurance. They strengthen us so that we may
walk the Path. Without these things we cannot grow in wis
dom as spiritual beings.
The blessings of Light are lovt; fellowship success, and plea
sure. They teach us of the higher naturt; or what some may
caJl the divine nature. As spiritual beings encased in physical
190 CHAPTER ELEVEN
forms we require the nourishment of the blessings of Light in

order to thriv� but Light has no meaning without Darkness,
for one defines the other. Pain gives pleasure its value, just as
defeat gives success its sweetness. In the rever� pain would lose
its power if pleasure was a thing unknown. Defeat would lose
its sting if success did not exist. Light and Darkness are essen
tial to an understanding of one another.
In Nature we see the duality of Light and Darkness reflect
ed in the struggle for survival and in the cycles of the seasons.
The waxing and waning powers of Nature are personified in
such mythic figures as the Holly King and the Oak King of
northern Europe. In southern Europe we find the Stag and
Wolf gods symbolizing these forces. These kings and gods are
the personification of the forces of Light and Darkness, the
endless cydes of growth and decay. The Magician accepts and
embraces these forces in his or her life. They are nourishment
for the inner spirit, and in them the Magician chooses to dis
cern the blessings of Light and Darkness.
The Magician lives outside of the forces of random occur
rence. The teachings of the Old Ways tell us that when we cel
ebrate the Wheel of the Year and o�:?serve each full moon we
become part of the way of things. Therefore random occurrence
is no longer woven into the patterns of our lives. Instead our
lives become a tapestry of the patterns of Light and Darkness.
The Magician sees life as an endless bestowing of blessings
from the cycles of Duality. He or she becomes the conscious
middle pill:u; the equilibrium around which coil the serpents
of Ob and Od. In a true sense the Magician becomes self
directed, the captain of his or her own soul. This is why it is
imperative that the Magician take up the quest for his or her
true will or higher nature. In Wicca the Magician works with
in the religious framework From union with the God and
Goddess, and by rapport with the Watchers, he or she is assist
ed and truly never walks alone. This is truly the walk of bal
ance on the Magickal Path, flanked by the twin serpents of
Od and Ob.
Appendices
We find the ancient continually

confirming the extreme antiquity of
the modern. Be it a tract here, a small
observance there, now an herb in an
incant:ltion, and a.non a couplet in a
ch:um, they continually interlace, crew;
touch, and coincide. Ifind these
unobserved small identities continually
manifesting themselves, and they form
a chain of intrinsic evidence which s i as
valuable to a truly critical scholar as any
hstorical
i or direcdy traditional
confir1112ton.
i
-Charles Leland
Appendix One
Symbolic Natures
T
his section presents a list of natural and supernat
ural objects, as well as mystical themes, that all have
a place in Wiccan beliefs and practices. In most cases
the symbolism here is pre-Christian, although as the read
er will see, much of this symbolism appears in Christiani
ty as well. It is my desire, howeve� to make available here

ancient pre-Christian European symbology. Though not
an exhaustive list, I believe that the following will prove to
be a valuable source of research for those wishing to fur
ther enhance or empower their own Traditions, rituals, and
works of magick.
AIR: One of the four metaphysical Elements. It is considered

active and m:lle in nature. Air is the substance employed
by things of the spiri� such as Sylphs and Fairies.
ANTS: Insects sacred to Ceres, and used in divination, where

by their movements were considered to have occult sig
nificance.
ANVIL: An Earth symbol and therefore symbolic of recep- .

tive energy. The hamme� a male symboL when used in
connection with the anvil symbolizes the mystical act of
creation. See Hammer Gods.
APPLE: An ancient symbol of Totality. In later times it has

come to also symbolize desire and indulgence. An apple
sliced in half vertically has the appearance of female
193
194 APPENDIX ONE
genitalia, and if sliced horizontally a pentagram is appar

ent. In Greek mythology Dionysus created the apple and
gave it to Aphrodite as a symbol of love. The goddess Gaea
presented Hera with an apple as a wish for fertility in her
marriage to Zeus. In Celtic lore the apple symbolized
ancestral knowledge. In the cult of the Norse goddess
Iduna the apple symbolized eternal youth.
ASHES: A symbol of transition. They are also used to mark

periods of passage. In the Mediterranean ashes are a sym
bol of death and purification. In a metaphysical sense
ashes contain the essence of the power of that which was
burned. Therefore ashes can be used in magickal works
intended to anoint, connect or bind.
AUTUMN EQUINOX: The time of the Descent of the God

dess into the Underworld. With Her departure we see the
decline of Nature and the coming of Winter. This is a clas
sic ancient Mythos seen in the Sumerian myth of Inanna
and in the ancient Greek and Roman legends of Demeter
and Persephone. At this Equinox we also bid farewell to
the Harvest Lord who was slain at Lammas (see Harvest
Lord). The Eleusinian Mysteries, originating in Greece:;
involve themes of descent and ascent, loss and regain, light
and darkness, and the cycles of life and death. Rites associ
ated with these Mysteries were performed at midnight
during the Spring and Autumn Equinoxes.
The Eleusinian Mysteries dealt with the abduction of
Persephone by the Underworld God, a classic descent myth,
and with the Quest for the return of the Goddess. Such
rites were performed in honor of Ce� an Agricultural
Goddess who was Patron of the Mysteries. In the general
mythos Persephone descends into the Underworld and
encounters its Lord. Thus Life disappears with Her and the
first autumn/winter befalls the Earth. The Lord of the
Underworld falls in love with Persephone and wants to
keep Her in His realm. The gods intervene:; pleading with
SYMBOLIC NATURES 195
the Underworld Lord to release Persephone. First He refus

es because Persephone has eaten the seeds of the pome
granate; an ancient symbol of the male seed (as noted in
the Wiccan Descent Legend they loved and were One). Even
tually He agrees on the condition that She return again to
His realm for half of each year.
AXE: Symbolic of the power of Light. In ancient Greece it was

the symbol of thunder and fire; due to its tendency to pro
duce sparks in battle. As one of the earliest formal tools
used in sacrificial rites it became a symbol of blood sacri
fice; and later a symbol of royal blood. This resulted in it
also becoming a symbol of royalty and authority con
nected to the Slain God or Harvest Lord mythos. The
symbol of ancient Rome's power was the fasces, which was
an axe bound in a bundle of harvested reeds.
AXE, DOUBLE-HEADED: In ancient Minoan Crete the

double-bladed axe was a lunar symbol containing the wan
ing and waxing crescents. The double-bladed axe; or labrys,
also symbolizes the sacrificial king who stands between
Earth and the Otherworld. It is often displayed with the
head of a bull, which itself is a symbol of Dionysus, one
of the slain gods of ancient Greece. The axe became asso
ciated with the labyrinth due to its/connection with bull
gods and specifically with the minotaur.
AS ABOVE, SO BELOW: This phrase addresses the metaphysi

cal concept that each Dimension is a lesser reflection of
the one above it. The origin of this teaching is said to have
come from the legendary Hermes Trismegistus, an Egypt
ian philosopher. In 1871 Paschal B. Randolph published a
copy of the Divine Pym:mde1; which was a reprint of an
earlier work by Dr. Everard published in 1650, where we
read: "that which is below is as that which is abov� for perform
ing the miracles of the One Thing,· and as all things are from
on� by the mediation of on� so all things arose from ths i one
thing by adaptation; the father of it is the Sun the mother of it
196 APPENDIX ONE
i the Moon; the

s Wind carried it n
i its belly; the name thereofis
the Ba.rth. "1
BAT: A symbol of the power of night and darkness. In ancient
Europe it was related to dragon symbolism because it was
winged and lived in a cave. The bat is also a symbol of the
death and the Underworld
BAUBO: A Greek mythological figure consisting only of a face

implanted upon the lower half of a female body {the vulva
personified). In the Eleusinian Mysteries she was a maid
servant who performed an obscene belly dance for the ·
goddess Demeter in an attempt to take her mind off Perse

phont; who had been kidnapped by the Lord of the
Underworld. Demeter laughed and transformed her into
the Baubo figure from that day forward.
BEAR: A symbol of instincts and beginnings. Bears are shown

with such goddesses as Athena, Artemis, and Artio. In
dream analysis, bears are often viewed as the dangerous
aspect of the unconscious. The berserkers wore bear skins
into battle to empower themselves with the spirit of this
animal.
BEE: A symbol of purity. In the Greek Mystery traditions the

bee symbolized the soul. The harmony of the beehive was
a spiritual symbol of the Community of Souls. See honey.
BELL: A symbol of the creative force. In the Mystery tradi

tion bells are symbols of both invocation and banish
ment Hung from a cord they symbolize the human soul
suspended between heaven and Earth.
BIRD: A symbol of the soul and the divine in many mytholo

gies. The earliest goddess images found in the Neolithic
period are bird deities. In Fairy Tales birds are often mys
tical messengers and guides.
1 Rosicrucian Publishing Company, 1871.

BLACKSMITH The Blacksmith has long been associated with

magickal traditions and the secrets of transformation. The
Blacksmith is the astral shaman manifesting material
objects. In some myths he is the lame god, crippled in
order to keep him from running away.
BLOOD: A symbol of the Life Force itself Blood is also a sym

bol of passion and sexuality. In a magickal senS<; blood
represents union and linking in general. The Blood Mys
teries are marked by Birth, Sex, and Death. Menstrual
blood is considered magickal in lunar cults. The flow of
blood, and its ceasing, are both intimately connected to
the Women's Mysteries. Menstruation, pregnancy, child
birth, and menopause are all aspects of the life cycle of
women. Blood, or its absence, naturally marks the transfor
mational stages of a woman, from the breaking of the
hymen, to the blood of childbirth, to the cessation of
bleeding at menopause.
BOAR: A symbol of both intrepidness and licentiousness, it

was a sacred animal of the Celts and symbolized courage
and strength.
BONES: A symbol of both death and resurrection. Just as

seeds were buried in the Earth for a new harvest, bones
were buried to "re-seed" the individual. In Witchcraft
the skull and crossbones represent the Lord of the Under
world. In ancient times the skull of the last Harvest Lord
was kept for ritual use until the next harvest.
BOW: A symbol of the power that issues forth from the light
rays of the sun and moon.
BROOM: Witches' brooms were traditionally made from an

ash handle, a birch twig for the brush, and Willow for the
binding string, in honor of Hecate. The stick, brush, and
cord are symbolic of Triformis. In herbal lor� ash pro
tects from storms and drowning, birch binds evil spirits,
198 APPENDIX ONE
and willow is sacred to Hecate. Thus the brooni itself is a

Triformis symbol.
BULL: A symbol of fertilitY- death, and resurrection. The bull

was sacred to the Egyptians, Greeks, and Celts. In Egypt
the god Osiris was associated with the bull, as was Diony
sus in Greece.
BUTTERFLY: A symbol of the soul in many cultures. Also a

symbol of metamorphosis and rebirth.
CADUCEUS: A symbol of harmonr- peace, and reconciliation.

In the Greek and Roman Mystery Cults the caduceus also
represented the four elements: Earth (wand), Air (winged
orb), Fire, and Water (the serpents and their undulating
motions suggesting waves and their darting tongues sug
gesting flames). In a magickal sense it represents the equi
librium of opposing forces.
CAULDRON: A symbol of transmutation, germination, and

transformation. It is also a womb symbol and therefore a
goddess symbol as well. In Celtic lore it is often located
in the Underworld or beneath a body of water (see
water). In Greek and Roman myths it is often hidden in
a cave (see cave).
CAVE: A symbol of things hidden or unrevealed. In Greek

and Roman mythology it is often a doorway to the
Underworld. Caves are also meeting places and places
of birth for deities. In Neolithic times caves were dark
womb symbols of the Great Goddess.
CENTAURS: In mythologr- creatures half human and half

horse. According to some sources, when horseback
warriors from Asia first appeared to the matrifocal inhab
itants of the Mediterranean, they were thought to be one
creature. In Greek mythology the Centaurs were enemies
of the Amazons and so there may be some
historical basis for these myths. Originally the Centaur
was a symbol of discord and internal disharmony. In

classical mythology the Centaur became a mentor figur�
a healet.; and a teacher.
CHALICE: A symbol of containment. The opening represents

receptivity to spiritual energy. The base is symbolic of the
material world and the stem represents the connection
between heaven and Earth.
CHILD OF PROMISE: A complex theme marking the further

evolution of human understanding concerning the secrets
of Nature. The Child is essentially two different principles,
the son {and lover-to-be} of the Goddess and also the prod
uct of magick {meaning that it is what results from a work
of magick}. He appears in both the religion of Old Europe
and in the Mystery Teachings of Witchcraft and Wicca.
CIRCLE: A symbol of ever-repeating cycles and of eternity.

From the Earth, the sun and the moon appear like circles
and this no doubt made an impression on the human psy
che. To be inside a circle was to be inside the sacred sphere
of the Sun God and Moon Goddess.
CONE OF POWER: An energy sphere raised by Wiccans in a

ritual circle. Its purpose is to send energy for healing, spell
casting, and other works of magick.
CORN BABY: The newborn spirit of the corn given birth

in the harvest field The Corn Baby is the symbol of
new life appearing from old. Thus life continues in an
unending cycle.
CORN MOTHER: The indwelling spirit of the ripe grain

which gives life to the next year's crops. The wind passing
through the crops is her spirit.
CORN SPIRIT: The embodiment in vegetable form of the ani

mating spirit of the crops. In most cases the corn
spirit is represented by the last sheaf; known as the Kern
or Corn Baby.
200 APPENDIX ONE
CORNUCOPIA: A symbol of the fruits of one's labOI: A

harvest symbol
CRESCENT: A symbol of the waxing or waning power of the

moon. A symbol of beginnings.
CROSSROADS: A symbol of union, and in Jungian imagery a

symbol of the Mother (the epitome and object of all
union). In the Aegean/Mediterranean area, crossroads were
sacred to Hecate Triformis.
CROW: In many mythologies the crow is a creator of the
visible and invisible worlds. Crows are birds of omen and
prophecy just as is the raven. To the Greeks and Romans
the crow was associated with the god Saturn or Chronus.
Among the Celts it was associated with the god Bran.
Crows are said to have the power of divination and their
"caws" are often considered warnings or directives.
CYPRESS: A symbol of the Lord of the Underworld. This is a

very common tree to see growing in a cemetery. The
cypress tree is also associated with the Watchers or Grigori
(see Watchers).
DARKNESS: The forces of decline and opposition. Through
them we learn and grow as spiritual beings, for without a
knowledge of pain there can be no compassion.
DEW: In ancient times this was considered to be a fertile sub

stance left by Eos, the Goddess of the Dawn. The goddess
Diana was known as The Dewy One. In the dry warm cli
mate of southern Europe the dew was essential for plant
life. The life-giving and fertile quality of liquids under the
power of the Goddess is apparent in an ancient fertility
rite from southern Europe: A woman who wishes to
become pregnant would lie nude on her back, beneath the
full moon until sunrise. Thus was she covered with a bath
of dew, considered to be a powerful potion for fertility.
SYMBOUC NATURES 201
DRAGON: In Western Occultism there are two types of Drag

ons: the Terrestrial Dragon and the Celestial Dragon. The Ter
restrial Dragon represents the forces of Darkness and the
Celestial Dragon represents the forces of Light.
In European legends the Dragon who must be slain is the
Terrestrial Dragon, representing the bestial nature which
binds men and women to the material plane of existence.
Traditionally a treasure s
i obtained or a prize won when
the Dragon is slain. This is symbolic of spiritual liberation
or enlightenment.
DUALITY: An occult principle stating that everything exists

along with its opposite. The one nature defines the other
as in good and evil, light and dark, positive and negative;
male and female; etc.
EAST: The quarter associated with the Element of Air. In its

connection to the rising of the sun and moon, the East is
known as the portal of beginnings and the direction of
enlightenment.
EGG: The Source of Life and the concealment of Mystery.

In the Greek Orphic tradition the World itself was born
of an egg laid by the Goddess of Night who was impreg
nated by the God of Wind. Eggs are also symbols of
rebirth and regeneration.
EGREGORE: See glossary.
ELEMENTS: See glossary.
FAIRIES: Spiritual beings whose actions maintain the life force

in Nature. The Fairy concept dates back to the Neolithic
Cult of the Dead in Old Europe and to the ancient burial
mounds.
FATES: The three goddesses of Fate or Destiny, also

symbolizing the maiden, mothe�; and crone aspects of the
Triformis nature of the Goddess. In their myths they spin
the pattern of human life and then cut the final thread
202 APPENDIX ONE
which initiates the death of an individual. In Germanic

lore the Fates were known as the Noms (the Wyrrd Sisters).
The Germanics gave them the names Urd, Verdandi and
Skuld (also known as Wyrd, Werthendc; and Should). In
the earlier Greek tradition they were called Klothq Lach
esis, and Atropos. In both cultures the three sisters spun
the thread of life and then cut it, bringing a person's time
on the Earth to an end. Among the Greeks, Klotho (the
youngest) put the wool around the spindle. Lachesis (the
middle sister) spun it and Atropos (the Eldest) cut if off In
Germanic lore Skuld (the youngest) cut the thread, while
Urd (the Eldest) wrapped the wool and Verdandi (the mid
dle sister) spun it
FIRE: Sometimes known as the living Element, Fire is an

ancient symbol of divinity. It is also the living principle
of Duality, providing light and heat to aid humankind
while at the same time being a force of death and destruc
tion. The eternal flame is a common theme in ancient
Mystery Cults and typically represents the eternal pres
ence of divinity.
FISH: Because of their connection with wate� fish are
symbols of fertility. In ancient times fish were called birds

of the Underworld because of their movement beneath
the water. From this Other World nature they came to be
associated with the subconscious mind and with psychic
abilities. We see this in the Zodiac sign of Pisces the fish.
See water.
FISHER KING: A character belonging to the Grail mythos in

which he is the monarch in a mythical castle. Here he is
seen as the Fisher of Men, which is an aspect of mystical
Christianity. To fish is to extract and in a mystical sense
the water is the depths of one's own inner being. The fish
is the consciousness moving in the depths of one's soul.
The Fisher King catches a fish that feeds the entire com
pany of people in his vicinity. In the mythos the King is
the fisher of men with the ability to bring forth the souls
of others from the hidden depths of the innerself
FLOGGING: In ancient Mystery Cults an act of purification.

Flogging was believed to drive out evil spirits and to
sharpen the senses. In this sense flogging was an act of
regeneration
FOOL: In the Tarot the Fool is the seeker who sets out upon
the path of enlightenment without any prior knowledge
of that which he seeks. He relies entirely on his own
instincts and intuition. In the symbolism of the Tarot
card the Fool is walking toward the edge of a cliff;
unaware of the direction in which he is headed. He is
totally absorbed in the Self; while the dog of reason barks
unnoticed at his heels. The Fool is the sacrificial victim in
European ritual themes, seen as one who willingly but
unknowingly comes to his own demise. He is the
sacrifice of the scapegoat. In him we see the Jester who
reminds us of our own folly.
FROG: Frogs and toads have long been associated with Witch
craft Frogs are symbols of fertility and transformation as
were associated with
reflected in the tadpole stage. Frogs
rain and with the moon, both of which they were believed
to have power over. Their rhythmical croaking was used
by ancient Witches in the same manner as shamans use
rhythmical drumming to induce trance.
GARGOYLES: A creature of the Mystery Cult tradition

associated with guardianship. In order to weed out the
unworthft the ancient Sages created grotesque figures and
formulas to symbolize various aspects of their teachings.
If appearance alone was enough to turn someone awa}j
then they were considered to be untrainabl� so the
gargoyle figure stood guard over the mysteries and is often
seen above doorways or in supporting columns.
204 APPENDIX ONE
GARLAND: A symbol of the inner connections between all

things. The garland is a symbol of that which binds and
connects. Garlands are typically made from plants and
flowers that symbolize the season or event for which the
garland is hung as a marker or indicator.
GOAT: The female goat is a symbol of nurturing while the

male goat is a symbol of virility and sexuality. The
Inquisition often accused Witches of copulating with goats
or with the devil in the form of a goat. The god Pan is half
human and half goat, symbolizing the two natures of the
higher and lower Self
GRAIL: A symbol of spiritual transformation and

purification. By some accounts a symbol of salvation as
well. In mystical Christianity it is said to be the chalice
used by Jesus in the Last Supper with his disciples. The
Grail most likely evolved from early mystical cauldron
concepts that originated in the old lunar cults. It usurped
both the cauldron and lunar symbolism and a solar
chalice sought after by male knights.
GRAIN: A symbol of regeneration and resurrection-the

symbolic connection between burial and the planting of
a seed is obvious enough. The grain issues forth new life
in the Sprin& itself having fallen from the death of last
season's crop. A shaft of wheat is the most common
symbol and often appears on old tombstones.
GREAT MOTHER: A concept growing out of the Neolithic

cult of the Great Goddess. The Great Mother is the womb
of Nature; the Gateway to and from the Worlds. All god
desses are contained within her and both life and death
are children of her womh
GUARDIAN: Ancient shrines and groves had their guardians

in the days of antiquity. The Guardian serves to prevent
the unprepared from gaining access to things that could
be dangerous in their hands. In one sense the Guardian is
the conscious rational mind, standing watch over the sub

conscious mind When we dismiss something we experi
enced as just our imagil13.ton,
i this is the Guardian. cutting
us off from the mystical connection. Only dedication and
persistence can feat the Guardian.
HAMMER: A symbol of thunder and fire. The hammer was

a symbol of power and served as an emblem or wand of
authority (like a scepter) in the hands of the old Hammer
gods.
HAMMER GODS: In the vast majority of cases Hammer gods

are deities associated with Death and physical injury.
Altars dedicated to Hammer gods depict images of human
limbs and offerings have been found that appear to indi
cate that the Hammer god was called upon to either repair
or to forge and shape new limbs (perhaps for use in the
Afterlife). The Hammer Gods are often depicted in rustic
attire symbolizing a woodland nature. Hammer symbols
appear on altars with dedications to the Roman Forest god
Silvanus for example. Hammer gods often appear with a
hamme�; pot, and wolf skin or pelt The wearing of an ani
mal skin proclaims the Hammer god as a wild deity of the
woodlands.
In the Etruscan religion the Hammer god was known
as Tuchulcha. He often appears standing in a doorway dec
orated with body parts around the frame. Tuchulcha was
also a deity associated with Death and struck the dead per
son upon the head with his hammer. Such a blow removed
the memory of life and awakened the person to the
Underworld consciousness. The Celtic Hammer god was
known as Sucellus. To the Romans he was Vulcan. In
Nordic lore he was Thor.
HARVEST LORD: He is the Green Man seen as the Cycle of

Nature in the plant kingdom. He is harvested and his
seeds planted into the Earth so that life may continue and
be ever more abundant. This mythos is symbolic of the
206 APPENDIX ONE
planted seed nourished beneath the soil, and the ascend

ing sprout that becomes the harvested plant by the time of
the Autumn Equinox.
HAWK: In ancient times the hawk was a symbol of the

freed soul.
HEARTH: A womb symbol and a symbol of Clan. The hearth

was the focal point of Pagan life. Food was prepared there;
family stories recounted there; and in many ancient cul
tures ancestral shrines were placed there. Spirits such as the
Lare or Lasa were said to gather at the hearth. The Roman
goddess Vesta was a deity connected with hearth and
·
home.
HOLLY KING: A symbol of the waning forces of Nature. At

the Winter Solstice he defeats his brother the Oak King in
ritual combat and thus claims the Season. He is depicted as
an old man in winter garh His head bears a wreath of
holly and he often carries a staff Some Santa Claus figures
are actually Holly King figures. See Oak King.
HONEY: In ancient times honey was used to anoint in

initiation because the honey itself was the result of a mys
terious process of transformation performed by bees. The
gathering of honey from a beehive was a risky business in
ancient times, and so honey also became the symbol of
obtaining knowledge through pain. Honey was also used
as an offering for the dead and thus we find the associa
tion of bees with departed souls.
HOODED ONE: One of the three aspects of the God in

Wicca: the Hooded One, the Horned One, and the Old
One. The Hooded One is the Green Man, hooded in the
green of the forest. In later times he became the Harvest
Lord, as humans left the forest for the fields.
HORAE: Ancient deities of the threefold seasons of Nature.

Thallo represented blooming plants. Auxo symbolized
growth and Carpo represented crops in their maturity.

The word Horae is derived from the Greek word for time
or hours. In essence the Horae are deities of agriculture
and attend to the Harvest Lord
HORNED ONE: The stag-horned god of the Old Religion. We

also see him in various cultures as the bull-horned god
and as the goat-horned god. He is a symbol of fertility,
virility, and of all that is wild and undomesticated.
HORNS: Ancient symbols of power and virility. Horns are

generally considered lunar symbols because they resemble
crescent moons. The horns of stags, goats, and bulls were
considered signs of fertility because these animals
belonged to herds.
HORSE: A symbol of power and vitality. The stallion is also a

symbol of virility. The imprint of a horse's hoofprint was
a sign of its powe:�; and to possess a horseshoe was a good
luck symbol meaning that you were under its protection.
IRON: A metal used in counter-magick. Items made of iron

such as horseshoes and religious symbols were all used to
banish evil Iron is a readily magnetized metal that can
absorb and retain magnetic charges quite easily. Because o�
this nature it was believed to rob nearby objects of what
ever magick they might contain.
IVY: A symbol of true love and friendship due to its nature

of clinging to anything it encounters with great tenacity.
The ancients believed that ivy could control intoxication
and is commonly worn by satyrs and other followers of
Dionysus as depicted in ancient art The Thyrsus carried
by Dionysus was entwined with both vine leaves and ivy.
The ivy was the balance to the grapevine and thus pro
vided equilibrium to Dinoysus himself
KNOT: Knots represent many things: tying, untying, releas�

retention, unity, binding, confining, and confirming.
They are used in Folk Magick to bind or fix a spel l.
208 APPENDIX ONE
LABYRINTH A symbol of the path of Initiation and enlight

enment Ancient historians mention the presence of the
labyrinth in Egypt (Lake Moeris), Greece (Lemnos), Crete
(Cnossus), and Etrusca (Clusium). Generally speaking, the
maze was a system of complex pathways. Once inside; it
was difficult if not impossible to find one's way back out
LADY OF THE LAKE: Originally guardian spirits of sacred

lakes and other bodies of water. Water is essentially a
feminine element and thus spirits of the water are quite
often female in Nature. With the passage of time the
concept of female deity who guarded and empowered
such sacred sites arose. In northern Europe the Lady of
the Lake is connected to the King Arthur legends sur
rounding the magickal sword Excalibur. In southern
Europe the Lady of the Lake is Egeria, a water nymph at
the sanctuary of Diana at Lake Nemi (the lake itself is
called Di:lna s Mirro�. The Guardian of the grove at Nemi
was known as Rex Nemorensis (the King of the Woods) and
he bore a sword. His relationship to Egeria was not unlike
that of Arthur and the Lady of the Lake from whom he
received Excalibur.
MENHIR A rough-hewn standing stone of the Neolithic

period whose purpose is still open to debate. Some people
believe they guard burial site� mark out astronomical sites,
house powerful spirits, or indicate the location of portals
to other dimensions.
MISTLETOE: A symbol of immortality and love. Mistletoe

growing on oak trees was highly regarded by the Romans
and the Celts as a sacred plant Because the juice of its
berries resembles semen it was thought to be the sperm of
the Oak Tree God and was therefore considered to be of
great power.
MUSES: The symbol of inspiration The Muses were the

daughters of Zeus and the nymph Mnemosyne who
SYMBOUC NATURES 209
inspired the arts. They were Clio (history), Melpomene

(tragedy), Terpsichore (poetry and dance), Thalia (comedy),
Euterpe (flute), Erato (love poetry), Urania (astronomy),
Polyhymnia (heroic hymns and mimicry), and Calliope
(epic poetry).
NORTH: Since ancient times a place of great power. The Celts

associate the north with many of their gods. The ancient
Etruscans placed their highest god and goddess at the
north. In Wicca the altar is set so that the coven members
face north when they stand before it.
OAK KING: A symbol of the waxing powers of Nature. At the

Summer Solstice he defeats his brother the Holly King in
ritual combat and captures the Season. He is depicted as a
woodsman wearing a wreath of oak leaves on his head.
Often he is depicted with a tree and various forest animals
beside him. Some Santa Claus figures are actually Oak
Kings. See Holly King.
OLD ONE: A term for the Green Man as Lord of the Forest.
This recalls his nature prior to the development of
agriculture.
OLD ONES: A term for the pr �al spirits of Nature. This

relates to their nature before humans personified them.
OWL: A symbol of both Death and Wisdom in European lore.

Because of the spiral patterns noted on many owl feathers,
especially around the .eyes, owls were connected with the
tombs of the Neolithic cult of the Dead which featured
spiral designs. Owls appear with goddesses of wisdom in
many cultures. In southern Europe the owl is sacred to
Athena and in northern Europe it is sacred to
Blodeuwedd.
POMEGRANATE: A sign of fertility. In Patriarchal lore it is

symbolic of male semen and in Matriarchal lore it
symbolizes the Women's Mysteries as they apply to the
210 APPENDIX ONE
blood mysteries: birth, sex, and death. See Autumn

Equinox.
RAVEN: A symbol of occult knowledge. In myth and legend a

trickster spirit who sets people up in situations of adversi
ty through which they learn many things. In Old Europe
the raven was also a symbol of death and an omen of mis
fortune. In European myths the raven is often a messenger
of the gods.
ROOSTER: In European lore the cock is associated with the

sun god Apollo. In legend the rooster crows at dawn and
awakens the sun, which banishes evil spirits. Thus the cock
is a symbol of protection and banishment
SALAMANDER: A spirit of the Element of Fire.
SERPENT: A symbol of Wisdom and Craftiness. Serpents also

represent the animation of various principles and concepts
such as the Kundalini force; the forces of Light and Dark
nes� and the power of the Od and the Ob.
SKULL: In the Mystery tradition a symbol of the inner nature

stripped down to its foundation through the process of
Initiation into the great Mysteries of Occultism. It is also a
symbol of Death, whether dying in the flesh or the dying
of Self/Ego.
SOUTH: In ancient occultism the quarter of astral forces. The

south is the place of Elemental fire.
SPINDLE/SPINNING: Symbols of transformation and the

magickal arts. Power symbols employed in the Women's
Mystery Cult tradition.
SPIRAL: Neolithic symbols of death and trance. They are

often seen depicted on ancient tombs. See Labyrinth.
SPRING EQUINOX: The celebration of the return of Spring.

Among Wiccans it is a time to welcome the return of the
Goddess from her sojourn into the Underworld. Beneath
the soil long held in the embrace of Wintex; the seeds of

new life begin to awaken. In ancient times the first signs
of budding trees announced the coming arrival of the
Goddess. Ritual fires burned to encourage the sun to
warm the soil and stir the sleeping life beneath it. Dancers
came together upon the ancient sites to celebrate the God
dess and the promise of abundance symbolized by bud
and leaf and stem.
The Vernal Equinox marks the first day of Spring.
Modem Wiccans and Pagans associate the Goddess Ostara
with this special Season. A form of this goddess name
appears in such early Christian works as the De Temporum
&tione under the title Eostre (Ostre) who was the Anglo
Saxon goddess of Spring. In this text we find a connection
between the German word Ostem denoting an Eastern ori
entation and the word "Easter." Thus the related goddess
Ostre (Ostara} can be seen as a goddess of the East and
therefore of the dawn. Modern Easter celebrations include
a sunrise ceremony symbolic of the resurrection from
death symbolized by the dawn. As the goddess of the East,
Eostre was worshiped at this quarter of rebirth as the
__maiden aspect of Triformis_ the Threefold Goddess.
STAG: A symbol of regeneration and rebirth. Also a symbol of

the waxing yeax; the forces of Light. In ancient lore the stag
was the enemy of serpents and its hide was worn as a pro
tection against venom. In Celtic lore deer are said to be
fairy cattle and the stag is seen as a messenger between the
spirit world and the material world
SUMMERLAND: In Wiccan theology the abode of the

departed soul. It is likened to the Celtic realm of Tir Nan
Og where the death journey is across the western waters.
The Summerland is depicted as a Pagan paradise in which
it is always Summer and everything is in abundance. The
Summerland is populated by all the creatures of myth and
legend. Here the departed soul rests and is renewed as it
prepares for rebirth.
212 APPENDIX ONE
THRESHOLD: In occult terms an entryway into a temple or

a ritual circle. In the Mystery Tradition the threshold is
placed at the northeast point. This position represents the
union of power with enlightenment A threshold can also
apply to an access point to states of consciousness.
TRIFORMIS: The threefold nature. In Wicca this is often

viewed as the Maiden, Mothet; and Crone aspect In
ancient times this was typified by the goddess Diana
and by Hecate. We see it also in the Fates and the Horae of
Aegean/Mediterranean religion. We later find this concept
in Celtic lands after Roman occupation. The Celtic god
dess Brighid is depicted as a threefold goddess, appearing
very much like the Greek carvings of Hecate Triformis.
WATCHERS: In the Stellar Mythos the Watchers were gods

who guarded the Heavens and the Earth. Their nature; as
well as their "rank," was altered by the successive Lunar
and Solar Cults which replaced the Stellar Cults. Eventual
ly the Greeks reduced them to the Gods of the four winds,
and the Christians to principalities of the air. Their con
nection with the Stars is vaguely recalled in the Christian
concept of heavenly angels.
In the early Stellar Cults of Mesopotamia there were
four "royal" Stars (known as Lords) which were called the
Watchers. Each one of these Stars "ruled" over one of the
four cardinal points common to astrology. This particular
system would date from approximately 3000 B.C The Star
Aldebaran, when it marked the Vernal Equinox, held the
position of Watcher of the East Regulus, marking the
Summer Solstice, was Watcher of the South. Antares,
marking the Autumn Equinox, was Watcher of the West
Fomalhaut, marking the Winter Solstice, was Watcher of
the North.
WATCHTOWERS: Towers were constructed bearing the

symbols of the Watchers, as a form of worshin and their
symbols were set upon the Towers for the purpose of
evocation. These towers were called Ziggurats (cosmic

mountains) and were said to have been 270 feet high. In
part they served as primitive astronomical observatories,
and were built with seven terraces representing the seven
known planets of their era. During the "Rites of Calling"
the Watcher's symbols were traced in the air using torches
or ritual wands, and the secret names of the Watchers were
called out.
WATER: Associated with the West quarte.; it is one of the four

Elements. Water is also a symbol of regeneration, renova
tion, and dissolution.
WELLS: Symbols of portals to the Underworld as well as to the

realms of spirits and fairies. Wells were often sacred and
magickal because of their association with spirits and
deities.
WEST: The quarter associated with the element of Water. It is

also the portal or gateway to the Underworld or the
Summerland.
WHEEL OF THE YEAR: A term for the four seasons or cycles

of Nature. It is often symbolized by an eight-spoke wheel,
indicating each solstice and equinox as well as the days that
fall exactly between them.
WINE: In Matrifocal times a symbol of the blood of the god

dess, the life-giving essence. In Patriarchal times a symbol
of the blood of the slain god. See Harvest Lord.
WOLF: A symbol of the waning period of Natur� of decline

and death. The forces of Winter and of Darkness. See Stag.
Appendix Two
Tables of
Correspondences
LUNAR CORRESPONDENCES
New Waxing Full Waning

1st Quarter 2nd Quarter 3rd Quarter 4th Quarter
Aromatics Camphot; Almond. Jasmin� Lily

Flowers Moonflowet; Lily, Peony
Ritual Woods Willow, Oliv� Palm
Number 9
Element Water
Metal Silver
Stone Moonstone
Quarter West
216 APPENDIX TWO
MOON NAMES
October Hunter's Moon

November Larder Moon
December Long Night Moon
January Winter Moon
February Wolf Moon
March Raven Moon
April Meadow Moon
May Goddess Moon
June Rose Moon
July Horn Moon
August Piscary Moon
September Harvest Moon
LUNAR ZODIAC FORCES
(When the Moon is)

Waxing All constructive works, all beginnings
Full All works of power and transformation
Waning All works of dissolving or banishing
{When the Moon is in)

Taurus, Virgq Capricorn All works involving supernatural
forces
Aries, Leq Sagittarius All works of love and friendship
Cancex; Scorpiq Pisces All works involving crossing/hexes
Gemini, Libra, Aquarius All works of an unusual nature
TABLES OF CORRESPONDENCES 217
PLANETARY AROMATICS
Sun Cinnamon
Moon Almond, Jasmine; Camphor
Mercury Cinquefoil, Fennel, Anise
Venus Myrtle, ROO<; Ambergris, Amber
Mars Aloes, Dragon's Blood, Tobacco
Jupiter Nutmeg_ Junipex; Olive Oil
Saturn Myrrh, Poppy, Asafoetida
SACRED TREES
Sun Laurel and Oak

Moon Willow, Olive, Palm
Mercury Hickory
Venus Hazel
Mars Pine, Birch, Mulberry
Jupiter Ash and Apple
Saturn Elm
RITUAL COLOR SYMBOLISM
White Purity, spiritual forces

Blue Peace, spiritual knowledge
Green Nature magick, love
Yellow Vital force
Red Life force; sexual energy
Brown Neutralizing force
Black Drawing_ absorbing_ receptivity, procreative
218 APPENDIX TWO
ELEMENTAL CORRESPONDENCES
EARTH AIR FIRE WATER

North East South West
Pentacle Wand Blade Chalice
Gnomes Sylphs Salamanders Undines
Winter Spring Summer Fall
Land Sky Astral Sea
Yellow Blue Red Green
Parting Friendship Passion Love
Terra Cosmos Sun Moon
Strength Intellect Desire Adaptivity
Patience Persuasion Force Influence
Winter Vernal Summer Autumn
Solstice Equinox Solstice Equinox
RITUAL TOOL CORRESPONDENCES
PENTACLE WAND BLADE CHALICE

Manifestation Direction Focus Accumulation
Earth Air / Fire Water
Feminine Masculine Masculine Feminine
North East South West
NUMERICAL VALUE OF ALPHABET
A B C D E F G H I J K L M
1 2 3 4 5 8 3 5 1 1 2 3 4
N 0 p Q R s T u V W X y z
5 7 8 1 2 3 4 6 6 6 6 1 7
TABLES OF CORRESPONDENCES 219
PLANETARY HOUR TABLE
After Sun Moo Tues Wed Thurs Fri Sat

Sunrise
1st Sun Moon Mars Mercury Jupiter Venus Saturn
2nd Venus Saturn Sun Moon Mars Mercury Jupiter

3rd Mercury Jupiter Venus Saturn Sun Moon Mars
4th Moon Mars Mercury Jupiter Venus Saturn Sun
5th Saturn Sun Moon Mars Mercury Jupiter Venus

6th Jupiter Venus Saturn Sun Moon Mars Mercury
7th Mars Mercury Jupiter Venus Saturn Sun Moon
8th Sun Moon Mars Mercury Jupiter Venus Saturn
9th Venus Saturn Sun Moon Mars Mercury Jupiter
lOth Mercury Jupiter Venus Saturn Sun Moon Mars

14th Mars Mercury Jupiter Venus Saturn Sun Moon
15th Sun Moon Mars Mercury Jupiter Venus Saturn
16th Venus Saturn Sun Moon Mars Mercury Jupiter

17th Mercury Jupiter Venus Saturn Sun Moon Mars
21st Mars Mercury Jupiter Venus Saturn Sun Moon
22nd Sun Moon Mars Mercury Jupiter Venus Saturn
23rd Venus Saturn Sun Moon Mars Mercury Jupiter

24th Mercury Jupiter Venus Saturn Sun Moon Mars
220 APPENDIX TWO
MAGICKAL VALUES OF THE MOON
37 78 29 70 21 62 13 54 5
6 38 79 30 71 22 63 14 46
47 7 39 80 31 72 23 55 15
16 48 8 40 81 32 64 24 56
�:
17 49 9 41 73 33 65 25
58 18 50 1 42 74 34 66
67 27 59 10 51 2 43 75 35
36 68 19 60 11 52 3 44 76
77 28 69 20 61 12 53 4 45
The purpose of this table is to draw out magickal sigils. Using

the numerical alphabet in this appendix, write out the name
of that which you wish to sigilize. Then assign a numerical
value to each letter. Next place a piece of tracing paper over
the Moon Table and circle the value of the first letter. Draw a
line from there to the value of the next letter. Continue in an
unbroken line until you reach the value of the last letter. Then
mark it by simply crossing the line like the capital "T" letter.
The resulting design is a sigil of what you desire.
Protective Pentagram with Spirit Symbols.

Appendix Three
Dream Working
D
ream working is the use of dreams to gain access to
subconscious levels of the mind. The tools required
for this work are dream symbols and conscious con
trol or alteration of the dream state. Dreams are the doorways
to other realms of Consciousness. They are also portals to the
Astral Plane. These realms are capable of bestowing knowledge
and power to the discerning dreamer.
The first step in dream working is to understand your own
inner symbolism. Some dream symbols are cultural in nature
but the majority will be your own personal imagery. To begin,
establish a dream diary recording each night's dreams. Mark
the pages into sections with the following headings: Them�
Setting, Peopl� Animals, Actions, Danget; Objects.
Immediately upon awakening, fill in the sections that apply.
This will serve to save the memory of the dream. After com
pleting this, write a detailed account of the dream using the
headings to remind you of its contents. Do not dwell on
aspects that tend to slip away. It is also a good idea to record the
previous day's events on another piece of paper. This will serve
to reveal any connection between a certain symbol and an
actual event. If the symbol repeats when the action occurs,
then you will have a clue to your inner symbolism.
Each month reflect back over the previous month's dreams.
Look for symbols that seem to repeat and observe if they cor
respond to particular actions or situations that occurred with
in that month. Record any symbol and its meaning once you
have established its pattern. Eventually you will have a private
221
222 APPENDIX THREE
"Dream Symbol Dictionary." Bear in mind, howevex; that these

symbols may occur in different ways and the same symbol
may appear differently in order to express an aspect of inner
consciousness. If a symbol appears before an action occurs,
and this seems to follow a pattern, then you may be experi
encing dream divination. Keep track of daily actions and
nightly dreams. Be sure to date each entry in your diary.
The second step in dream working is to establish con
scious control of the dream. There are two simple methods
of beginning this phase. First look back through your diary
of symbols and see if any one setting has repeated itself
more than three times. Look also for any person or situation
that has also repeated its appearance in this mannex; then
proceed as follows:
The next time you encounter the person, setting, or situa
tion (in the waking state) immediately look at your right hand.
Affirm mentally that you have done this and that you are in
control of every act that you perform. Repeat this on every
occasion. This is important because you will be conditioning
your subconscious mind for this response in the Dream
World. Thus you will become conscious in the subconscious
state the next time you encounter the person or situation in
the dream state.
The second method is to repeat to yourself while falling
asleep that you will look at your right hand while you are
dreaming. Do this at least ten times per occasion. Whichever
method you choose will probably require weeks in obtaining
the goal. On the other hand, it may happen quickly. This dif
fers with the individual. Once you have accomplished the goal
of the exercise you will find yourself aware that you are
dreaming. You will look at your right hand and thus become
conscious in the dream state. This is because the conscious
mind planted the suggestion and this becomes the magickal
link between the conscious and subconscious minds.
Once you are aware that you are dreaming, you can then
begin to experiment Try changing the dream's setting or sit-
DREAM WORKING 223
uation by thinking of something else. You can also choose to

move to some area or person not intended in the theme of the
dream. If you wish you may simply step outside of the dream
and observe it as it continues. If this option arises you will
know what I mean. Whatever you decide to dq have fun with
it Continue recording your dreams in the Dream Diary.
The final step now s dream gate This is not a
i to establish a
gate into the dream world but rather a gate to the other side
When working with the dream gate it is vital that you affirm
to yourself that it is a doorway to an astral world Care should
always be taken to purify yourself and your environment
when working with the dream gate. Sprinkle yourself with
salted water and do the same to the objects around your work
area (bedroom or whatever). Fume the area with an incense of
Dragon's Blood. Advanced practitioners may choose to anoint
themselves with charged oils and burn a lunar incense during
the dream. Great care should always be taken when allowing
incense to burn during sleep. A protective pentagram or spe
cial amulet may also be worn during the dream working to
give you confidence on your journey.
To begin, you will need to draw an entry or exit that will
symbolize the dream gate. Two of the most popular visualiza
tions are the twin pillars or the curtain portal (see illustration,
page 220). Once drawn, study the image and firmly impress it
in your mind. Practice visualizing it in your mind several
times each day. Visualize it as you drift off to sleep as this will
help to connect it to the dream world. Tape the drawing to the
ceiling above your bed if you so desire. Once you have estab
lished conscious control within the dream, begin looking for
the dream gate. If you have properly impressed the image
upon your mind, you will find it. Once you dq then pass
through to the other side. It is essential that you return back
through the gate once your experience is completed.
When entering through the portal of the pillar� the black
one is on your left. the white on your right. When returning
the order is opposite Look at their positions on both sides each
224 APPENDIX THREE
time that you pass through. If using the curtain, part it by

putting both hands through it together (like diving into a
swimming pool). The color of the curtain is purple. What
awaits you on the other side is a separate reality attuned to all
that is negative and positive within your own being.
Other Uses of the Pillars
The pillar image can also be used for meditation on a Tarot

card, magickal image; or something with which you desire a
mental, astral, or spiritual connection. The pillars will also
serve nicely when employing the magickal caduceus design
addressed in chapter seven. Place the Tarot card, caduceus, or
other image in the center between the pillars. I suggest either
putting the pillars on a poster board or in a picture frame so
you can hang it on a wall. Once in place; you can mentally
enter into the image. To do this, mentally see yourself project
ed into the Tarot card. Imagine moving about examining the
images therein.
Using the techniques related to odic breath in chapters
seven and eight, you can charge the pillar image and the sym
bol you placed If you draw the image yourself; charge the
pen/ink with odic breath. Liquids are better at holding a mag
ickal charge for long periods than is paper. Another alternative
is to place a drop of elemental condenser on each comer of the
papet: This will help fix the charge to the papet: Elemental
condensers are described in chapter five. You can also use the
pillar design as a door way to your astral temple; as described
in my book The Wicam Mysteries, in appendix two.
Appendix Four
History of Western
Occultism
W
hen we look at the moon today, we are gazing on the
very same moon beneath which ancient Witches
and sorcerers once gathered. The moon is not a
symbol but an actual physical reminder of the mysterious
forces linking us to our ancestors. These energies are the
essence of magick. The story of magick and its survival into
modern times is a fascinating testament to the tenacity of
secret societies. Civilizations rose and fell over the centuries,
dominated by various religions, yet magickal systems endured
within the shadows of their subcultures. The Witch and the
sorcere:.; whether hunted or disbelieved, practiced their arts in
secret over the passing centuries.
Magick as a system evolved out of primitive beliefs con
cerning both the natural and supernatural worlds. Caves, lakes,
pits, and wells all portrayed entryways into the unseen worlds.
Connections evolved from the offering of sacrifices in the
physical world presented to the spiritual world. Sacred animals
or objects were set within these holy places in exchange for the
fruits of the Other World. In the early stages of this type of
worship people believed in primal spirits. The image of a god
or goddess appears newly expressed upon the walls of Pale
olithic caves. By the Neolithic era we see divine images unques
tionably related to religious beliefs and practices.
Before the appearance of temples in which to worship gods
and goddesses, people met in sacred groves. The ancient people
227
228 APPENDIX FOUR
in both southern and northern Europe worshiped trees as

divine beings. Veneration of the oak tree appears highly
marked in ancient beliefs. The Druidic cult involved the wor
ship of the oak. This si also true of the cult of Rex Nemoren
sis at the sanctuary of the goddess Diana AT Lake Nemi in
Italy. The oak tree often appears as a symbol of the highest
aspect of the deity.
Over many centuries objects associated with spirits and
deities evolved into a framework of complex tables of corre
spondences Magickal knowledge involved understanding the
connections and how to employ them in order to obtain the
desired response. Various animal spirits could be enlisted to
aid in a work of magick according to these various connec
tions. The ancients viewed everything in Nature as alive and
conscious, even down to the very rocks and stones themselves.
To a certain extent, magickal abilities relate to rapport with a
host of Nature spirits as reflected in these ancient associations.
Within each region of Europe a type of Paganism evolved,
unique in many ways to the inhabitants of the region. The
basic beliefs were quite similaz; howevez; and there appears to
have been an almost universal view of magick and the super
natural. Many changes occurred over the centuries due in
large part to the Indo-European expansion into Old Europe;
and the later conquests made by the Roman Empire. The
Romans typically aligned the deities of conquered popula
tions with their own to assimilate the newly acquired cultures.
Romanized deities, along with Pagan and magickal concepts
of the Mediterranean, replaced or modified the indigenous
beliefs and practices of the conquered peoples throughout
most of Europe.
With the collapse of the Roman Empire in the fifth centu
ry A.D, Europe fell into the Dark Ages. The Roman Catholic
Church replaced Imperial Rome as the unifying factor in
Europe. Latin remained the language of learned scholars and
helped to preserve much of the knowledge we now possess
about ancient cultures and about magick. Italy led Europe out
HISIORY OF WESTERN OCCULTISM 229
of the Dark Ages with the Renaissance period beginning in

the early fourteenth century. By the fifteenth century the
Renaissance spread to Franc<; Spain, England, and the Nether
lands. Besides art, scienet; and literaturt; the Renaissance pro
duced many books on natural magick and occult philosophy
in general Magick during this period referred to a body of
concepts constituting a metaphysical science
With the Renaissance came the resurrection of the lost
Greco-Roman books of magick. In particula.I; the Renaissance
produced the great Hermetic teachings which are the founda
tions for many modern magickal teachings and traditions. The
Hermetic books, originally written in Greek sometime
around the third century, appeared in a pseudo-Egyptian style
or form. These texts preserved the ancient teachings of Persia,
Chaldea, India, and the Greek Mystery Cults. As a body of
accumulated teachings they were heavily influenced by Neo
platonism, Gnosticism, and Neopythagoreanism. The occult
manuscripts of the Renaissance period laid the foundation for
the magickal texts that appeared throughout all of Europe
In 1460 Cosimo de Medici came into possession of many
Hermetic manuscripts from Macedonia and the waning
Byzantine Empire He ordered Marsilio Ficino (an Italian
philosopher and theologian) to translate these texts, and
through his efforts we now possess a body of occult knowl
edge that is still the basis for magickal thought. In the latter
period of the Renaissance these magickal texts appear in
Franc<; England and Germany. In northern Europt; English
player groups and Mummers spread the magickal views of
Hermetic knowledge as they traveled about the countryside
Some people believe that the Shakespearean players were
among the most active in this pursuit.
Neoplatonism, a philosophy based on the teachings of
Plat<� also influenced European magick. Plotinus, a Hellenized
Egyptian, brought about this revival circa A.D. 244 Plotinian
Neoplatonism was itself revived in fifteenth-century Italy by
Marsilio Ficino. John Colet is credited with introducing Nco
platon ism into England which paved the way for the
230 APPENDIX FOUR
Cambridge Platonists of the seventeenth century. The doc

trines of Plotinus became the official teachings of the Platon
ic Academy and greatly influenced even Christian theology.
Many schools of Neoplatonisrn, such as the Pergamenc;
engaged in rnagickal practices (theurgy). By the fifth century
such tenets became firmly established and influenced many
friars and monks engaged in translating ancient texts. One
such example is Tomrnaso Campanella, a seventeenth-century
Dominican friar who was charged with heresy and impris
oned by the Church for trying to reconcile science and reason
with Christian revelation. The monks and friars whq during
the Middle Ages, wrote down the Celtic legends we now pos
sess were no doubt knowledgeable in Neoplatonism. It is like
ly that as Roman Catholicism was brought into such places as
Ireland, so too WERE the Mediterranean teachings influenc
ing Christian theology. In late antiquity and early medieval
times philosophies of various religious traditions were attract
ed tq and influenced by, Neoplatonic thought.
The nineteenth-century Occult Revival gave birth to the
Gardnerian Wicca movement and was itself stimulated by the
classical teachings revived during the Renaissance. The works
of Giovanni Pico della Mirandola profoundly influenced
Western Occultism. In 1486 Pico published his work Condu
siones nongentae in omni genere sdentiarum (900 Conclusions in
every kind of science) containing everything from natural
philosophy to metaphysics, to the teachings of the Kabbalah.
Oriental philosophy merged with Western Occultism, mod
ifying many of the ancient Aegean/Mediterranean concepts
fundamental to Western rnagickal systems. The later works of
Eliphas Levi, Francis Barrett, Franz Bardon, Aleister Crowley, A
E. Waite; Dion Fortune and MacGregor Mathers laid the foun
dation for the inner teachings of Gardner's personal magickal
system. This is not to suggest that Wicca is something that Ger
ald Gardner invented, but rather to confirm that much of what
he added to traditional Pagan beliefs carne from such sources.
Clearly, howeve:r; Wiccan Magick is also an evolution of Folk
Magick traditions seen throughout all of Europe.
Glossa:.;-y
AKASHA: In occult terms the pure and uncontaminated spirit

emanating into the lower Planes from the Divine Plane.
AKASHIC RECORDS: An aspect of the Odic mantle in

which all of the thoughts and deeds that have occurred
on the Earth are stored in the magnetic field of its ether
ic atmosphere.
AOUR: The synthesis and equilibrium of the power of Od

and Ob. The spiritual light arising from the balance of Od
and Ob.
ASTRAL: A very refined nonphysical substance existing

within the Astral Plane that is shaped around thoughts
and concepts to create images or forms.
ASTRAL LIGHT: The informing intelligence of astral material

that is the foundation on which all forms arrange them
selves. Levi sometimes referred to it as the "Imagination of
Nature."
ASTRAL PLANE: A dimension of a higher vibratory rate than

the physical dimension, in which images form prior to
manifestation in the physical world.
ATAVISTIC RESURGENCE: A spontaneous shift in conscious

ness in which primal natures are evoked inan individual
from the deep recesses of the Collective Consciousness.
AURA: An etheric energy field surrounding a body. It is a com

posite of mental and spiritual attributes of the indwelling
spirit inhabiting the body.
231
232 GWSSARY
CHAKRA: One of seven zones of occult energy within the

human body.
CONE OF POWER: An energy field composed of the electro

magnetic energies of the practitioners creating it. It is typ
ically envisioned as a cone shape rising in the middle of
the ritual circle
EGREGORE(Sf. Beings whose bodies are composed of Astral

Light formed by a Cult of worshippers and animated by
emanations from the Divine Plane Gods and Goddesses as
visualized by Humankind and given the breath of life by
the Source of All Things. In this way human minds can
comprehend something of Divine nature and establish a
two-way communication
ELEMENTS: In Western Occultism the Four Elements of Cre

ation: Earth, Ail; Fire, and Water. They are etheric sub
stances reflected in material counterparts.
EQUiliBRIUM: The balancing of forces in their opposing

activities. A magickal regulation of forces in motion. A rec
onciling of opposites.
ETHER: An intmgible material substance as opposed to a spiri

tual substance It often refers to an unseen vaporous sub
stance; as well as to the occult counterpart of an atmosphere.
ETHERIC: Composed of Ether. An intangible force or

substance Sometimes used to differentiate between Spirit
and Matter.
FAMiliAR: A spirit or elemental with whom one has a

psychic and/or magickal rapport. Also a power animal
form that is of a kindred nature.
GLYPH: A design depicting a principle or concept.
HERMETIC: Ancient teachings based on the concepts and

principles taught by Pythago!"a4 Platq and Hermes Tris
megistus. Texts originating from the Mystery cults of the
Aegean/Mediterranean as well as from Persia and Chaldea.
GLOSSARY 233
KABBALAH An ancient Hebrew system of magickal and mys

tical philosophy.
KUNDALINI: Magickal power residing at the base of the
spine. It is evoked through sexual and sensual energy.
MACROCOSM: The greater representation of something lesser.
MAGUS: One who is a master of the occult arts.
MANA: Raw unconscious energy that automatically responds

to external stimuli. It is the accumulation of power with
in an object or a setting.
MICROCOSM: A miniature representation of something
greater.
NEOPLATONISM: A philosophy based upon Platonism with
elements of mysticism and Judaic/Christian concepts. It
posits a single source from which all existence emanates
and through which the soul can be mystically united
NOUS: Universal Intelligence. An immaterial eternal spiritual

entity involved in physical creation.
NUMEN: The conscious energy within an object or a place.
The Numen taps into the accumulation of Mana and is
responsible for occult phenomena and for various types of
mysterious manifestations.
OB: The passive; negative; and receptive serpent force.
OD: The active; positive and initiating serpent force.

OLD WAYS: The pre-Christian European Mystery Cult
teachings based upon the principles and concepts within
Nature.
PLATONISM: The Philosophy of Platq mainly the view assert·
ing ideal forms as an absolute and eternal reality of which
the phenomena of the world are an imperfect and transi·
tory reflection.
PLOTINIAN: A form of Neoplatonism involving a more com
plex mystical overview. Basic to its tenets is the concept of
234 GLOSSARY
the One Ultimate Principle from which emanates all oth

ers. Redemption of the soul through various levels of exis
tence is another primary focus of this belief system
PRANA: The Life Principle; the breath of life.
SCRYING: Divination by means of gazing into a dark reflec

tive surface.
SIGII,: A concept or principle designed by magickal formula to

contain the essence of something.
SYMBOL: An image that represents something else.
THOUGHT-FORM: Literally a thought transformed into a

manifestation of itself in one form or another.
Suggested Reading
WICCA
To Ride a Silver Broomstick by Silver RavenWolf (Llewellyn).
The Witches' Way by Janet and Stewart Farrar (Hale).

The Secrets of Ancient Witchcraft by Arnold and Patricia
Crowther (University).
Witchcraft: A Tradition Renewed by Doreen VaUente and Evan
Jones (Phoenix).
Witchcraft from the Inside by Ray Buckland (Llewellyn).
Wicca:The Old Religion in the New Age by Vivianne Crowley
(Aquarian).
MAGICK
Modern Mlgick by Donald M. Kraig (Llewellyn).
Initiation into Hemetics by Franz Bardon (Ruggeberg).
Inner Traditions of Mlgic by William Gray (Weiser).
The Tree ofLife by Israel Regardie (Weiser).
The Golden Bough by James Frazer (MacMillan).
Stolen Lightning by Daniel L O'Keefe (Vintage).
To Stir a Magick Cauldron by Silver RavenWolf (Llewellyn).
A Grimoire ofShadows by Ed Fitch (Llewellyn).
23.5
236 SUGGESTED READING
The Candle Magick Workbook by Kala and Ketz Pajeon (Citadel).

Practical Candleburning Rituals by Raymond Buckland
(Llewellyn).
MYSTERY TEACHINGS
Woman$ Mysteries by M. Esther Harding (Harper).
Cdebrating the Male Mysteries by R J. Stewart (Arcania).
The Cauldron of Change by De-Anna Alba (Delphi).
The Underworld Initiation by R J Stewart (Aquarian).
The Mysteries of Brit:Jin by Lewis Spence (Newcastle).
Mysteries of the Dark Moon by Demetra George (Harper).
The Ancient Mysteries;:A Source Book by Marvin Meyer
(Harper).
The Secret Teachings ofAll Ages by Manly P. Hall (Philosophical
Research Society).
The Golden Bough by James Frazer (MacMillan).
Earth Rites by Janet and Colin Bord (Granada).
MAGICKAL HERBS
The Magic:1l & Ritual Usc ofHerbs by Richard Alan Miller
(Destiny).
The Magic:ll & Ritual Usc ofAphrodisiacs by Richard Alan Miller
(Destiny).
Cunningham s Encyclopedia of Magical Herbs by Scott
Cunningham (Llewellyn).
Magical Herbalism by Scott Cunningham (Llewellyn).
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annotated by Donald Typson. St. Paul: Llewellyn Publica
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Ankerloq Bengt, and Gustav Henningsen, Editors. Early Modern
European Witchcraft:Centres and fuipheries. London: Claren
don Press,
1993.
Bardon, Franz. Initiation into Hermetics. Wuppertal: Dieter
Ruggeberg, 1971.
Butle:t; W. E. The Magician: His Training and Work. N Hollywood:
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Case, Paul EThe Tarot: A Key to the Wisdom of the Ages. Rich
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Cunningham, Scott Living Wicca: A Further Guidefor the Solitary

Practitioner. St. Paul: Llewellyn, 1993.
-- ,. Cunningham s Encyclopedia of Magical Herbs. St. Paul:
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Davidso� H. R. Ellis. Myths and Symbols in Pagan Europe: Early
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Denning, Melita, and Osborne Phillips. The Magical PhilOSQph�

volumes three and four. St. Paul: Llewellyn, 1975.
Evans-Wentz, W Y The Fairy Faith in Celtic Countries. New York:

Citadel Press, 1994.
237
238 BIBLIOGRAPHY
Farrat; Janet and Stewart. The Witches' Way: Principles, Rituals

and Bdiefs of Modern Witchcraft. London: Robert Hal� 1984.
-- . Spells And How They Work. Custer: Phoenix Publishing
Inc., 1990.
Fortun� Dion. Applied Magic. New York: Samuel Weiset; 1973.

--. The Training and Work of an Initiate. Wellingborough:
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Frazet; James G The Golden Bough: A Study n

i Magic and Religion.
New York: Macmillan Company, 1972
Gal� Mort. Moon Power. New York: Warner Books, 1980.
Grant Kenneth. The Magical Revival New York: Samuel Weiset;

1972
--.. Cults of the Shadow. New York: Samuel Weiset; 1976.

Gray, William G. Inner Traditions of Magic. New York: Samuel
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1983.
Griev� Mrs. M. A Modern Herbal, volumes one and two. New
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Harvey, Graham, and Charlotte. Hardman. Paganism Today: Wic
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Druid.t the Goddess and Ancient Earth Traditions for the
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London: Routledg� 1995.
Kaplan, Stuart R The Encyclopedia of Tarot, volume 2. New York:

US. Games Inc., 1986.
Kraig, Donald M. Modern Magick: Eleven Lessons in the High Mag

ickal Arts. St. Paul: Llewellyn, 1988.
Leland, Charles. Etruscan Magick & Occult Remedies. New York:
University Books, 1963
BIBLIOGRAPHY 239
Levi, Eliphas. The Key of the Mysteries. London: Ridex; 1984.

--. Tr:mscendenW Magic New York: Samuel Weisex; 1974.
-- ,. The Great Secret New York: Samuel Weisex; 1975.
Luck, George. Arc.ma Mundi: Magic and the Occult in the Greek
and Roman Worlds. Baltimore: Johns Hopkins University
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Luhrmann, T M. Persuasions of the Witch s Craft" Ritual Magic in

Contemporary England. Cambridge: Harvard University
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Meyex; Marvin W (Editor). The Ancient Mysteries., A Sourcebook:

Sacred Texts of the Mystery Religions of the Ancient Mediter
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O'Keefe; Daniel L. Stolen Lightning; The Social Theory of Magic.

New York: Vintage Books, 1983.
Regardic; Israel The Tree of Life: A Study in Magic. New York:

Samuel Weisex; 1980.
Roney-Dougal, Serena. Where Science and Ma.gic Meet Long

mead: Element, 1993.
Seligmann, Kurt. The History of Ma.gic and the Occult New York:
Harmony Books, 1975.
Spence, Lewis. Ma.gic Arts in Celtic Britain. London: The Aquari
an Press, 1970.
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i New York: St. Martin's Press,
1975.
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Index
A c
Active; 6, 84, 111-112, 115, 126, Caduceus, 90, 112-113, 115-116,
128, 141-142, 146, 193, 229, 233 150, 198, 224
Ai� 35-36, 41, 43, 69-72, 74, Celtic; 7, 47, 194, 198, 206, 212,
76-78, 80-83, 108-109, 125, 129, 230, 237, 239
159, 161, 163, 174, 182, 193, 198, Chalice; 20, 61, 80, 159, 162, 180,
201, 212-213, 218, 232 182-183, 188, 199, 204, 218
Akasha, 70, 175, 231 Charm, 19, 28-30, 47-48, 58, 172,
Akashic Records, 102, 109, 163, 191
182, 231 Circle; 12, 37, 42-43, 48, 84, 124,
Aou� 111-113, 115, 231 158-163, 174, 187, 199, 212, 220,
Astral, 34, 44--45, 53-54, 60, 62-63, 232
72, 77-78, 80-81, 87, 89-103, Collective Consciousness, 12, 94,
107, 109-112, 115-116, 125, 101-103, 148, 175, 231
129-132, 146, 148-149, 157-158, Cone of Powe� 174, 187, 199, 232
167, 169, 182, 186-188, 197, 211, Conscious, 6, 15, 35, 62, 93, 109,
218, 221, 223-224, 231-232 122, 145-150, 152, 175, 177, 184,
188, 190, 205, 221-223, 228, 233
B Corn Mothe� 11, 23, 200
Corn Baby, 199-200
Balance; 5, 16, 60-61, 70, 76, 90,
111, 115, 127, 132-133, 135-136,
138, 147, 153, 180, 184, 190, 208, D
231 Darkness, viL 47, 90, 132, 136, 138,
Blade; 20, 37, 160, 162, 180, 152-153, 158, 180, 189-190, 194,
182-183, 187-188, 218 196, 200-201, 210, 214
Blood, 10, 23, 43-45, 60, 64, 81, Death, 103, 163-164, 188, 194, 196-
103-104, 125, 165-167, 195, 197, 198, 202, 204-206, 210-212, 214
210, 214, 217, 223 Divine King, 9-10
Divine; xiii, 4, 6-10, 12-13, 15, 34,
38, 42, 53, 69, 90, 92-94, 100-
103, 109-110, 117, 128, 131, 144,
158, 163-166, 170, 172, 182-183,
195, 197, 227-228, 231-232
241
242 INDEX
Divinity, 1, 4-7, 11, 92-93, 96, 144, Fire; 10, 41, 52, 65, 69-72, 75-78,
165, 202 80-83, 108-110, 159, 163, 182,
Duality, 11, 20, 42, 70, 90, 115, 195, 198, 202, 205, 210-211, 218,
152, 189-190, 201-202 232
Folk Magick, iii, 17, 19-30, 143,
E 208, 230
Force; iii, 52, 57, 64, 90, 95, 105,
Earth, xiii, 5, 8-10, 14, 24, 38, 107-112, 115-117, 124, 126-127,
41-42, 57, 69-74, 76-77, 79-84, 129, 131, 142, 152, 174-175,
90, 97-99, 102, 108-110, 182-183, 189, 196-197, 202, 210,
122-123, 136-138, 143, 159-160, 217-218, 232-233
163, 172, 175-176, 180, 183, Four Elements, 67, 70-71, 73,
193-199, 202, 206, 212, 218,
75-77, 79, 81, 83, 85, 108, 111,
231-232, 236, 238 113, 115, 117, 159, 163, 183,
Egregorc; 92-94, 201, 232 198, 213, 232
Electrical, 6, 29, 36, 84, 90, Full Moon, 29, 34, 39, 56-57, 80,
108-109, 112, 114, 117, 123, 98-99, 132, 175, 187, 190, 201
125-126, 128, 136-137, 141-142
Electro-Magnetic_ 232
Elementals, 14, 72-75, 81, 92, 159 G
Energy, 5-6, 10, 14, 27-29, 35-36, Gnomes, 72-74, 218
38-39, 45, 53-59, 61-65, 70, God, 5-6, 8-10, 14-15, 41-42, 47,
72-73, 77-78, 83, 91-94, 96-98, 51, 93-94, 110, 116, 158-163,
102, 105, 108-110, 112-114, 165-166, 169, 172-173, 182, 190,
116-117, 122, 125-132, 134-138, 194-195, 197-201, 204-207,
141-142, 144, 148-149, 157-158, 209-210, 214, 227
160, 170, 174-175, 177, 182-185, Goddess, 5-9, 11, 14-15, 41-42,
187-188, 193, 199, 217, 232-233 47-48, 51, 58, 63, 93-94, 96,
Equilibrium, 90, 108, 111-113, 116, 158-161, 164, 166, 169, 173,
115-117, 183, 189-190, 198, 208, 190, 194, 196-202, 205-206, 209,
231-232 211-212, 214, 216, 227-228, 238
Equinox, 41, 136-138, 166, 174, Group Mind, 26
187, 194, 206, 210-211, 213-214,
218 H
Etheric_ 25, 29, 36, 61, 69, 71-75,
87, 89-94, 96, 109, 116, 119, Harvest Lord, 10, 22, 37, 47, 163,
123, 125, 128, 131, 136, 148, 194-195, 197, 206-207, 214
174, 231-232 Harvest, 9-11, 22-23, 34, 37-38,
46-47, 136, 138, 163, 166, 188,
194-195, 197, 199-200, 206-207,
F 214, 216
Fairies, 14-15, 20-21, 46, 73, 167, Herbs, 9, 20, 28, 33-41, 43, 45-47,
193, 202, 213 61, 80, 85, 97, 171, 187, 236-237
Feminine; 6, 126, 128, 141-142, Holly King, 138, 190, 206, 209
208, 218
Fertility, xi, 9-11, 163, 173-174,
188, 194, 198, 201-203, 207, 210
INDEX 243
I Masculine; 6, 126, 128, 141-142 I
218
Initiation, 44, 46, 131, 162,
Moon, 8, 10, 14, 27-29, 34-36,
167-173, 189, 206, 208, 210,
38-39, 41, 44, 53, 55-58, 60-01,
235-237
63-64, 80-82, 92, 96-99, 113,
Italian, 20-21, 46-48, 56, 61, 96,
116, 122, 132, 134, 136, 142-143,
162, 179, 229
148, 150, 175, 182, 187-188, 190,
196-197, 199-201, 203, 216-220,
L 227, 236, 238
Ligh� vii, 10, 42, 55-56, 75, 80, 84,
87, 90-94, 96, 98-99, 101-103, N
107, 109-110, 112, 115-116, 125,
Nature; 1, 4-8, 10-15, 17, 20-22,
132, 136, 138, 142, 149, 152-153,
24-25, 27, 34-35, 37, 42, 46,
157-158, 160, 172, 180, 189-190,
52-53, 58, 61-02, 67, 71-77, 80,
194-195, 197, 201-202, 210, 212,
84, 92-96, 102, 108, 114-116,
231-232
122, 128, 131, 134, 136, 138-139,
Lunat; xi, 37, 44, 48, 55-56, 63, 96-
142-144, 151, 153, 163, 165, 170,
98, 114, 117, 127, 132, 135, 139,
173-174, 180, 182-186 188-190,
142-143, 145, 147-149, 151-153,
193-194, 199, 201-2021 205-210,
195, 197, 204, 207, 212, 215-216
212, 214, 216-217, 221 228,
:
I
223
231-233
Neolithic, 3, 7, 9, 14-15, 51, 162,
M 197-198, 202, 205, 209-211, 227
Magician, 9, 20, 98, 115, 132, 143, Numen, 25, 34, 38, 41, 53, 57-58
233
I
162, 172, 177, 179-184, 188-190

237
I
Magick, i� 4-5, 14, 16-17, 19-30, 0

33-39, 41, 43, 45-49, 53, 55, 57,
Oak King, 138, 190, 206, 209
59, 61, 63, 65, 73, 77-78, 80-81,
Oq 111-116, 183, 189-190, 210,
83, 91, 97-99, 102, 107-108,
231, 233
110, 112-119, 122-125, 127-138,
Od, 107-108, 111-117, 127,
142-145, 148, U0-151, 155,
189-190, 210, 231, 233
157-158, 161, 170, 174,
Odic, iii, 98-9, 102, 105, 108-113,
179-180, 183-184, 187-188,
116, 125, 127, 183, 224, 231
193, 199, 207-208, 217,
Odic Mantle; 99, 102, 112, 231
227-230, 235, 238
Old Wa� 1, 5, 7-9, 11, 13-16, 27,
Magnetic, 6, 14, 37, 55, 62-03, 73,
93, 166, 172, 189-190, 233
84, 90, 108, 110, 112-114, 117,
123-126, 128-129, 136-137,
141-142, 207, 231 p
Mana, 25, 34, 53, 109, 233 Paleolithic, 9, 14, 51, 92, 227
Manifestation, 4, 22, 24, 84, 87, Pentacle; 20, 70, 80, 159, 161-162,
90-91, 96, 98, 101, 112-113, 180, 183, 218
115, 122-123, 127, 129-130, 132,
144, 159, 1.84, 218, 231, 234
244 INDEX
Plane; 5, 34, 53, 67, 72-73, 81, 87, Sylph� 72, 74, 193, 218
89-92, 99-102, 111-112,
123-124, 130-132, 142, 144,
T
148-149, 159, 180, 182, 184, 187,
201, 221, 231-232
Talisman, 43, 52, 58, 63, 127
Polarity, 73, 76, 99, 109, 113,

Tarot, 20, 81, 102-103, 115, 162,
179, 182-183, 203, 224, 237-238
125-126, 128, 142
Thought-Fofll\ 93, 124-125, 127,
149, 157, 174, 182, 234
R Tool� 20, 22, 26, 39, 53, 58, 73, 80,
Receptive; 6, 37, 84, 125-126, 128, 90, 101-103, 114, 123-124, 159,
134, 141-142, 153, 193, 233 162, 180, 183, 189, 195, 221
Renaissance; 21-22, 96, 108, TransformatiOI\ 7-8, 39, 104,
229-230 167-168, 172, 180, 182, 197-198,
203-204, 206, 211, 216
s
Salamanders_ 72, 75, 218 u
Self; 100-101, 138, 143-144, 151, Undine� 72, 75-76, 218
165, 168, 185, 203-204, 211
Serpent, 105, 110-111, 113-114, w
116-117, 131, 183, 210, 233
Wand, 20, 39, 57, 63, 80, 90, 143,
Solar; 38, 54-56, 59, 61, 65, 97, 114,
159, 162, 180, 182-183, 188, 198,
117, 127, 139, 142-143, 145,
205, 218
147-149, 151-153, 204, 212
Watchers_ 92, 102-103, 159, 161,
Solstice; 14, 41, 136-138, 174, 187,
163, 190, 200, 212-213
206, 209, 213-214, 218
Ston� 7, 41, 49, 51-53, 57-58, 61, Water; 12, 35-36, 40-41, 43, 47, 54,
56-61, 69-72, 75-84, 95, 97,
64, 81, 158, 228
Subconscious_ 63-64, 101-102,
108-109, 158-160, 163, 172, 182,
198, 202-203, 208, 213, 215, 218,
122, 131, 145-149, 152, 177, 184,
223, 232
202, 205, 221-222
Supernatural, 12, 19, 25, 27, 72,
77, 114, 123, 144, 149, 170-171,
193, 216, 227-228
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THE WICCAN
MYSTERIES
Ancient Origins
& Teachings
Raven Grimassi
What you will encounter

in The Wicca.n Mysteries is
material that was once
taught only in the initiate
levels of the old Wiccan
Mystery Traditions, and to
which many solitary prac
titioners have never had
access. Learn the inner
meanings of Wiccan rites, beliefs and practices, and discover
the time-proven concepts that created, maintained and car
ried Wiccan beliefs up into this modern era. In reflecting
back upon the wisdom of our ancestors, neo-Wiccans can
draw even greater sustenance from the spiritual stores of
Wicca-the Old Religion.
The Wicca.n Mysteries will challenge you to expand your

understanding and even re-examine your own perceptions.
Wicca is essentially a Celtic-oriented religion, but its Mystery
Tradition is derived from several outside cultures as well. You
will come away with a sense of the rich heritage that was
passed from one human community to anothex; and now
resides within this system for spiritual development.
1-56718-25�2, 312 pp., 6 x 9, softcover $14.95
To Order, Call l-800-THE-MOON

Prices subject to ch:inge without notice.
ITALIAN
WITCHCRAFT
The Old Religion of
Southern Europe
Raven Grimassi
(Formerly titled Ways of the

Strega, revised and expand
ed)
Discover the rich legacy of
magick and ritual handed
down by Italian witches
through the generations.
Trace the roots of the Ital
ian Pagan tradition as it
survives the times, confronted by Christianity, revived in
the 14th century by the Holy Strega, and passed on as the
Legend of Aradia to the present day. Explore the secrets of
Janarra (lunar) witches, Tanarra (star) witches, and Fanarra
(ley lines) witches. Their ancient wisdoms come together in
the modern Aridian tradition, presented here for both the
oretical understanding and everyday practice. You will
learn the gospel of Aradia, and the powerful practice of
"casting shadows," an ancient tradition only now available
to the public. ltalim Witchcraft also gives you the practical
how-tos of modern Strega traditions, including making
tools, casting and breaking spells, seasonal and community
rites, honoring the Watchers, creating a Spirit Flam� and
much more.
1-56718-259-3
336 pp., 1 112 x 9 1/s, illus., softcover $14.95
To Order, Call 1-800-THE-MOON

Prices subject to change without notice.
HEREDITARY
WITCHCRAFT
Secrets of the
Old Religion
Raven Grimassi
This book is about the

Old Religion of Italy, and
contains material that is at
least 100 years old, much
of which has never before
been seen in print. This
overview of the history and lore of the Hereditary Craft
will show you how the Italian witches viewed natur� mag
ick, and the occult forces. Nothing in this book is mixed
with, or drawn from, any other Wiccan traditions.
The Italian witches would gather beneath the full moon to

worship a goddess (Diana) and a god (Dianus). The roots of
Italian Witchcraft extend back into the pre-history of Italy,
in the indigenous Mediterranean/Aegean neolithic cult of
the Great Goddess. Follow its development to the time of
the Inquisition, when it had to go into hiding to surviv� and
to the present day. Uncover surprising discoveries of how
expressions of Italian Witchcraft have been taught and used
in this century.
1-56718-256-9, 7 1/2 x 9 1/8, 288 pp., 31 illus. $14.95
To Order, Call l-800-THEMOON

Prices subject to change without notice.
Llewellyn's
WITCHES CALENDAR
Celebrate your spirituality every day with this entrancing

new wall calendar of magic. Original artwork accompanies
a new seasonal topic each month, such as each of the eight
Wiccan/Pagan holidays, prosperity magi<; fairies, and more.
Ann Moura, Ray Buckland, Edain McCoy, Raven Grimassi,
Yasmine Galenorn, and Gerina Dunwich are among the
Llewellyn authors contributing their expertise. The calen
dar pages are filled with fun and useful information includ
ing Pagan holidays, important dates in Wiccan history, cele
brated Wiccans, invocations, short recipes, herbal lore; and
basic astrological data. In addition, the back of the calendar
includes articles on herbs, Witches' circles, and color magic.
1-56718-970-8 $12.95
, To Order, Call l -800 -THE MOON

Pr.ices subject to change without notice.
CAPTURE THE
ESSENCE OF MAGICK
Wiccan Magick fully explains the core teachings of Wiccan
ceremonial magick to help you breathe new life, power and
meaning into your practice. Now you can finally uncover
magick's bedrock-the core principles, philosophy, and inner
mechanics-and understand fully its connection with Wicca's
inner mysteries.
If you have practiced only folk magick before now, Wiccan

Magick will help you take your workings to a deeper, more
effective level. Journey with Raven Grimassi along the ancient
magickal current that flows from the past to the present, as he
brings the mysteries of the Craft to life.
It's time to discover how you can access magick's full power
to shape and guide the direction of your own life. Capture its
essence, and the sacred wisdom that lies at the root of Wicca's
inner teachings, with Wiccan Magick.
Raven Grimassi (California) has been a teacher and practition

er of magickal systems for over 25 years. He is the Directing
Elder of the Arician Ways and has been trained in the Family
Tradition of Italian Witchcraft, Gardnerian Wicca, Brittic
Wicca, and the Pictish-Gaelic tradition. He has written Ways of
the Strega and The Wiccan Mysteries, which won the 1998
Coalition of Visionary Retailers Award for best book of the year.
$12.95 us
$1 9.95 CAN
9
I I II 1 111111ijlijl�
781 567 182552
St. Paul, MN 551 64-0383

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WICCAN MAGICK

The Inner Teachings Revealed

Raven Grimassi reveals initiate-level teachings gathered over

the course of twenty-five years of study and practice-and

• Explore the Mwhy" of Wiccan concepts

• Enhance your own magical workings by fully

• Explore folk magick, herbal magick, mineral

Trained in the Family Tradition of Italian Witchcraft as well

To Write to the Author

If you wish to contact the author or would like more infor­

Cover design by Tom Grewe

Library of Congress Cataloging-in-Publication Data

Llewellyn Worldwide does not participate i n , endo� or have any authority or

Printed in the United States of America

To the members of Clan Umbrea,

The Book of the Holy Strega (Nemi Enterprises, 1981)

Teachings of the Holy Strega (Moon Dragon Publishing, 1991)

I wish to thank my long-time friend Donald Michael Kraig,

Chapter One The Old Ways 1

bonfires and candles came to be used in Wiccan magick and

practitioner toward mapping out the modern relevance of sur­

The Old Ways

The Old Was y s� of connectivity to

Magick and religion arose out of humankind's attempts to

Craft Just as the primitive tribes of our ancestors valued mem­

sense. From the perspective of the Old Craft, celebrating the

human mind something of its own character that reflected a

The Ancient Agricultural Mysteries

Plants are an integral key to understanding the Old Ways. Our

as spiritual Beings. The Oak tree was sacred to many cultures,

goddesses eventually evolved into cult animals associated

the last sheaf of the harvest is bundled by the reapers, who

Secrets of Ancestral Memory

The Old Ways speak of connectivity to the Source-of-All­

1 Frazer, James George. The Golden Bough; A Study in Magc

feared as well as they were loved In the old Mystery Tradition

do not do so when the shadow is that of a duck, pigeon, or the

2 Campbell, Joseph. Primitive Mythology(New York: Akana, 1991), pp. 30-3�.

by such expressive outward signs as aggression or seduction. As

feel that his general words of caution are wise. In Primitive

in further studr- my book The Wiccan Mysteries3 contains a

3 Grimassi, Raven. The Wia-:m Mysteries:Ancient Ori

The following chapters are rooted in the view of the Old

What we see as essential to Folk Magick

examine the hidden and obscure reasons underlying this form

the Sicilian fairy faith are of particular interest In them we

The Renaissanct; originating in Italy, recovered a great deal of

1 Ankarloq Bengt, and Henningsen, Gustav, editors. &rly Modern European

Agrippa in 1533. His English translation was published in Eng­

The Harvest Lord

The advent of agriculture helped develop a strong connection

to bundle as the harvest was stacked in the fields. The trick

What we see as essential to Folk Magick is the art of imita­

Inner Workings of Folk Magick

To someone experienced in ceremonial/ritual magick, a Folk

known as sympathy (assuming that the person believes in

display this gesture in any American citJ" the response would

been a time when the ancient offerings to gods and spirits

When Folk Magick Doesn't Work

If you wish to contact the author or would like more infor

practitioner toward mapping out the modern relevance of sur

Craft Just as the primitive tribes of our ancestors valued mem

The Old Ways speak of connectivity to the Source-of-All

Agrippa in 1533. His English translation was published in Eng

What we see as essential to Folk Magick is the art of imita

What Leland addresses here is that these fragments all indi

spiritual ailments. In addition, some of the gods gave us cer

or copper coin may be planted as a gift to the Earth spirit. Per

Plants also became associated with the gods or with myth

Traditionally a Witch's bro omstick was composed of three dif

This is another herb of protection associated with fairy mag

It may be that the earliest consideration of stones in a mag

Green: This energy acts to soothe and restore. It works equal