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Candle craft, whether Wicca or witch, is an extremely powerful form of spell casting. It is accessible, flexible and easy to fit into most people’s lifestyles. It uses the force of the universal element of fire and brings all of fire’s potent qualities with it – its strength, it’s power to destroy (good for banishing spells) and its ability to shed light into the dark. Here are some tips on how to use candle craft for Wicca, witch spells or even if you are a beginner.

How to Work With Spell Candles

Prepare a quiet space to work in and make sure that you remain undisturbed if possible. Place your candle in its holder and then focus on getting yourself into the right frame of mind for casting. I use meditation for this purpose but a long soak in a scented bath can also work wonders! When you feel relaxed and totally open you are ready to begin.

Concentrate on the flame and watch the way the way it flickers. Become absorbed in every part of it. You will then be ready to read out your prepared spell if you have one. If not, you can simply repeat what you wish to occur over in your mind or out loud and visualise it really happening. This will build energies and start to give you a feel for what is possible for you to achieve.

How to Prepare a Spell Candle

Spell candles can be anointed in a special oil that will add to the potency of your spell. These are available to buy and all you need do is dress the candle with the oil before you start your work. You can also roll your candle in some herbs after anointing so seek out which herbs are relevant to the affect you wish to achieve.

Candle craft for Wicca or witch casters can also include inscribing your candle with symbols or words that strengthen the message. If it is a love spell for example, you may wish to draw a love heart.

Banishing Spells with Candles

The destructive power of fire can be harnessed for good use and used to perform banishing spells. If you need to target negativity in your life then this is just what you need. It can be aimed at feelings, a place or even a particular person if you feel they are sending you bad energies but do not attempt to send the energy back to them. It should not be about revenge but about making room in your life for the positive again.

Prepare some personal words to read as you sit in front of the candle, if you wish. Then blow the candle out and watch as the smoke carries the negative energies up and away from you and your life.

A Candle Spell Ritual

If you do not have the time to experience the whole candle in one go this does not prevent you from getting all of the power from your spell candle. In fact it can be very beneficial to make a ritual out of it and perform your spell over a week. Choose the same time every evening if you can and this will help to really build the atmosphere. Your energies will be fresh as you are doing this in short bursts and you will also be building extra energy as you will be thinking about your spell all week.

I hope you can see that there is something for everyone in the candle spell. It is the perfect way to get started in some simple spells and a lot of fun too. The candle craft of Wicca and witch casters of course can be a lot more complex but I doubt many resist the temptation to return occasionally to enjoy such perfect simplicity!

If you would like to know more about Wicca and witchcraft, get free spells and useful tips, please visit my blog http://frans-free-spells.blogspot.com/

Blessings,

Francesca
xx

Author: Francesca Ashcroft
Article Source: EzineArticles.com
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Originally posted 2011-07-15 12:00:02. Republished by Blog Post Promoter

No-one knows exactly how old the runes are. Rune-like symbols appear as cave markings as early as the late Bronze Age (circa 1300 BC), and they are mentioned in the Bible, but their use in ritual and as an oracle for consultation must certainly pre-date their use as a written language.

Eminent scientific runologist Dr R. I. Page of Cambridge University (Reading the Past – runes 1987) notes that the runic forms were well established and gave the appearance of having been in use for some centuries before the time of the earliest written language inscriptions.

The fact that the runes were each given meaningful names confirms that they had some magical or religious significance to their users long before they emerged as an alphabet for records and messages. The word Rune itself comes from the old Norse Runa meaning a secret or mystery, and it seems likely that the early Runemasters and Runemistresses were considered to have some magic or mystic power in their understanding of the runes.

The runes represent objects, gods, people, animals, concepts and occurrences. They were known by names from which their alphabetic values were taken, but it must be remembered that the early Germanic and Norse tribes who developed them did so long before they had any need for written language.

It was not until about AD200, when the Runemal (i.e. the art of runic interpretation) was wide-spread in Northern Europe that the runic alphabet emerged. This alphabet became known as the Futhark or Futhork, after the names of the first 6 Runes (Fehu, Uruz, Thurisaz, Ansuz, Raido, Kauno) and it is these 24 symbols that now comprise the Rune set. The “blank rune” that you might see included in some rune sets to represent Odin, Fate or Destiny is a fairly modern idea not adopted by serious rune users.

There are very few surviving runic inscriptions and most of them are on stone or metal – the most durable of materials. Only a handful of inscriptions carved on wood have been found, and none of these is from Britain.

There is sufficient evidence to show that the Ancient Pagan or Anglo-Saxon Runes (known to runologists as the Anglo-Friesian runes from their geographical occurrence) are the same 24 basic runes with variations in their form due to usage over the centuries.

For example, the Hagalaz of the Norse resembled an angled H but the Anglo-Saxons added a second cross-bar.

Variations in pronunciation also occur. For instance, the Norsemen pronounced W as a V, but Anglo-Saxons had adapted this to the modern W sound by 600AD. A guide to the probable Anglo-Saxon pronunciations can be found in my book “Discovering Runes” and also on my website at http://www.runemaker.com. You can even download a sound version of the Futhark spoken in Old English by clicking here.

There are those who suggest that many of the rune forms are copied from Roman script – the system of letters on which modern Western writing is based. Such examples as Mannaz (M), Fehu (F), Berkanan (B), Raido (R) are obviously very similar, but it is also possible that the rune symbols (although not then used as letters) are earlier in development.

Consider the technology and equipment that was necessary to undertake Roman writing. Parchment or paper with all the processing that requires – such as blanching chemicals and drying processes; the formulation of durable ink and its mass production; and not forgetting the development of a complex writing implement such as the quill pen.

A civilisation is hardly likely to undertake all these developments unless a suitable written language were in existence. Look now at the needs of the Runemaster or Runemistress, what did they require? Nothing more than a stick of wood and a sharp knife to incise the runes.

Both of these requisites have been available to Man from the very earliest times. That runes were initially cut in wood there is no doubt. The very shape of the runes confirm this by the avoidance of the horizontal or curved line.

If you experiment with a flat wood surface you will find that it is very easy to cut straight lines across the grain. It is much more difficult to cut a curve with a straight knife blade. And it is almost impossible to cut a line horizontally along the grain – the cut closes up as the wood dries, and the line thus disappears.

The early Runemasters and Runemistresses therefore developed a system of writing from their existing fund of mystic or religious symbols which would endure on wood. The symbols were composed of vertical and angled straight lines that could easily be cut or burned in wood.

Recorded history abounds with examples of the runes endowed with secret or mystical power. The Greek historian Herodotus (484-424BC) records a form of Runecasting with sticks by Scythian tribesmen (a nomadic people of upper Asian origin who settled around the Black Sea about 700 BC) in the Caucasus region about 470BC. The ceremony was accompanied by much ritual and the use of soporific smoke.

The Roman historian Cornelius Tacitus (58-120AD) records a Germanic tribal Runemal in some detail in Chapter 10 of his ethnographical work Germania from about 97AD when he was Consul to the region:

To divination they pay much attention. Their method is a simple one: they cut a branch from a fruit-bearing tree and divide it into small pieces which they mark with certain distinctive signs and scatter at random onto a white cloth. Then the priest of the community (if it is done publicly) or the father of the family (if it is done privately) after invoking the gods and with eyes raised to heaven, picks up three pieces one at a time and interprets them in accordance with the signs previously marked on them.

When the high chieftains and lawgivers of Anglo-Saxon England met in secret, their assemblies were known as The Runes: and a 4th Century translation of the Bible uses the word Runa for “mystery” or “secret proceedings”.

The ancient Norse prose tales of the Edda have Odin hung on the World Tree when he spies the runes and seizes them up to gain wisdom and well-being. The Edda also mentions Bragi, master of the skalds (minstrels) and a great storyteller who reputedly had runes tattooed on his tongue – a reference to his magical gift as a raconteur.

The slightly later poem Erik the Red describes a Runemistress in full regalia. The traditional lore of Finland, as recorded in the Kalevala by Lönnrot in 1835, describes a confrontation of wizards where runic songs were used to cause fire and devastation.

Some modern experts allege that stones were commonly used for the Runemal, but I have found no evidence of this despite extensive research. The indications, whether from runology, known Pagan religious beliefs, or Saxon witchcraft ritual, all point to the use of wood, particularly from fruit-bearing trees.

I am no longer making rune sets these days, my fingers don’t work as well as they used to, but in my efforts to accurately recreate the Ancient Runemal, they were made from Ash, Beech, Birch, Blackthorn, Cherry, Chestnut, Elder, Hawthorn, Hazel, Rowan, Sycamore, Willow and a few other wild woods. In keeping with the Pagan respect for living things, I never would cut from living trees, but used windfall or forested branches.

Each rune set was individually dated, serial numbered and identified as to the wood and its origin. You can find details of my book Discovering Runes and some retrospective articles about the rune sets and other handcrafted runewares that I used to make on my website at: http://www.runemaker.com.

For a comprehensive guide to all the rune meanings visit http://www.runemaker.com/futhark/reading.shtml. .

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Originally posted 2011-03-17 12:38:52. Republished by Blog Post Promoter

Pan (Greek) The goat god of music and nature, depicted with panpipes, erect penis and chasing after maidens and men, particularly shepherds.

Does the male aspect of the divine have a slightly less important role in worship than the goddess? Well yes and no well for me any way. I am not sure if it partly because I have hang-ups over the catholic and Christian version of the divine or that my early introductions to Wicca and other pagan paths which put more emphasis on the goddess or that my path lead me to be a priest of one goddess.

The idea of the God is often seen as consult to the goddess a mate or lover I am sure that when we look at the god in greater detail that we find that he has been somewhat castrated in traditions that put more influence on the goddess.

The God aspect of the divine is an equal and opposite of the goddess and should be seen in no less than an equal standing with the goddess. The god like the goddess has many different guises and roles. One of which is the consort or lover to the goddess aspect.

Like the goddess that God can be seen in the three major forms, a youth. A husband or lover, and finally, as a sage or wise man. These three stages mimic the three stages of the goddess. In some mythology is that God is seen to grow as a person through the follies of youth into a triumphant husband. And finally wise king. In others these roles are played out amongst the male members of a pantheon.

But no matter how the male aspect of the divine is seen. He must always be considered to be the opposite of the goddess, a positive to a negative, a light to a dark a yin to a yan. The divine form cannot exist without this duality.

This duality is where life is created, not just material physical living life. But the underlying threads of existence that hold the universe in place.

This male aspect is strongly linked in our minds with the supposed roles of a man, someone strong, aggressive war like sexually potent, a leader and a father. The roles that are deemed by society to be the roles of the man.

It is as social backgrounds that lead us to creating massively archetypes, which form an image of the gods and the gods we choose to worship in life. They become our role models at home personal father figures.

In Duotheistic belief structures that God and goddess are basically seen as mother and father, while polytheistic beliefs. The gods and goddesses are brother’s sisters are aunts and uncles and cousins and extended family as well as mother and father. A bit like the divine Mafia, each member of the family as a role to play the job to do a purpose.

It’s easier to understand the role of the God in a Duotheistic belief structure, because it is just a simple as, masculine and feminine one of the reasons. I had difficulty with the God aspect in this dual form, was the connection. I had to a father figure, since there was nothing like my father. I needed to find a male archetype. I wanted to be like. I’ve found that not one God had all the things I was seeking remembering that all gods are but one god.

As well as the fact my patron goddess is not known for relationships, and often prefers to work alone, requiring no consort.

So, in searching for a male aspect for ritual and spell work. I needed to find deities, who one would work well with the goddess and work with me during the search for God. I needed to look at my own life and find the things that were important to me. And that echoes in the archetypal form of the male deity. The first thing that sprang to mind was my sexuality, as it is considered by society Not to be manly. So I sought out gay gods basically. I tried working with pan, but I did not feel comfortable, and then came across Apollo and although I felt much more comfortable. Something still was not quite right, and then I came across Hermes and found it much more comfortable and acceptable. Not just myself to my goodness.

I am sure that my understanding and personal experiences with family and church made my concept of the God a difficult idea to come to terms with the relationship. A person has their divine beings; the God or goddess is a personal and unique relationship. The closer we match our personality to the divine. The closer our relationship will become. When seeking the God do not be constrained by the visions of others look to yourself to find the God within. Start by looking at what is most important to you, then looks the gods, you share your interests then through the Common ground. Can your connection with the divine, become a truly solid and beneficial relationship. Below is a list of gods, who appear in gay themed myths

Apollo & Hyacinth (Greek) – Apollo, a god of music, dance, healing and inspiration, is known for taking male lovers, most notably Hyacinth. Hyacinth was mortally wounded. Unable to save his beloved, Apollo created the Hyacinth flower from his blood. Hyacinth later became a divine patron to those pursuing same sex love.

Artemis (Greek) – Artemis is the huntress, the goddess of the Moon and the protector of women and children. Artemis rejects traditional roles, such as marriage, and feels kinship to those beyond traditional roles. Her festivals included same sex worship from men and women.

Astarte (Phoenician/Canaanite) – Astarte is a manifestation of the Great Mother, sometimes depicted as a hermaphrodite. Astarte’s temples were served by the kelabim, a gay male priest caste.

Chin (Mayan) – Chin, a small child or dwarf god, introduced homoerotic relationships to the Mayan nobles. The nobles obtained youths of the lower classes to be the lovers of the noble’s sons. Such unions were considered legal marriages under Mayan law.

Dionysus (Greek) – As a god of wine, madness, poetry and love, Dionysus is depicted as soft and feminine, yet virile and strong. He wore women’s clothing to hide from his stepmother’s wrath. Dionysus became lovers with the gods Adonis and Hermaphrodite.

Eros, Hermes & Hercules (Greek) – Eros, Hermes and Hercules granted blessings upon male couples, the gifts of loyalty, eloquence and strength, respectively. Eros was called upon by warrior-lovers before a fight, because the ancient Greeks believed victory is often achieved because of the love between men.

Ganesha (Hindu) – Most popularly depicted as a four armed, plump man with an elephant’s head, Ganesha is the breaker of obstacles and linked to homoerotic worship involving anal sex. Ganesha is mixed in terms of sexuality, masculine in gender, but soft, tender and portrayed with breasts.

Odin (Norse) – Viewed as the all father and creator, Odin would often disguise himself as a woman. His relationship with his blood brother, Loki, had homoerotic overtones, and he studied the feminine mysteries of the goddess Freya.

Pan (Greek) The goat god of music and nature, depicted with panpipes, erect penis and chasing after maidens and men, particularly shepherds.

Set & Horus (Egyptian) – Horus, the divine child, was in constant conflict with his uncle Set, but one story survives of oral intercourse between Set and Horus, and Set ultimately gives birth to Horus’ child. Gay priests served Horus’ mother, the goddess Isis, in ancient Egypt.

Zeus (Greek) – Zeus is a sky god and well known for his sexual liaisons, including his male cupbearer Ganymede. In ancient material, he is transgendered as Zeus Arrhenothelus, both mother and father.

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Originally posted 2011-01-31 12:51:16. Republished by Blog Post Promoter

As Pagans we have three roles in our life, these roles Farmer, Warrior and Priest and it does not matter what path you follow these roles exist (although may have different names). In many pagan paths three is an important number, the triple goddess, the three worlds (heaven , Earth and underworld), the three fold law, Birth / rebirth life and death and many others.

So why is it the three role of a pagan are not often mentioned??? I think basically because in most cases the get mixed in and blended into the views buy drugs online without prescription and practices or particular paths – I know of a few paths that put some emphasis on the roles of a pagan.

The roles themselves are like the goddess or god separate but part of the whole a pagan may spend their whole life dedicated to the role they have chosen and not achieve the balance they require as they neglect the two other role.

Now each or the roles can be worked through like stages but ideally after time each role should become part of pagan and daily life.

The Farmer

The farmer role is about hard work and reward financially and spiritually it is often the biggest role we have in our daily lives, we like a farmer plant our seeds what them grow or fail we care for the land we live on even if it just the few square feet of our homes. The idea behind the farmer is about receiving rewards through hard work, now many of us like our jobs but just as many don’t as farmers we must take pride in our work if a farmer does not take pride in his field or life stock they will become full of weeds and pests until it becomes to much to handle causing things to die and wither. If we are in unsatisfying jobs we will face our own weeds and pests which each and everyday get bigger and stronger until we become consumed our life are spent seeking thrills to balance the drab life as the farmer.

The warrior

The warrior is a defender of values, a knight in shining armour; these are the thinks we will fight for our beliefs or convictions. The warrior is bound in honour and act in defence and with out aggression. The warrior will stand and die for what he / she believes is correct. The warrior is within us all, the mother who protect her children, the husband who defends the virtue of his wife, The person who stands up and say that must stop, The person who believes that they are right and will not back down. To be a warrior you will need to know how to defend yourself become skilled in weaponry and mental disciplines. Today to be a good warrior you need to be able to use your voice and intellect not guns or knives or even fists you aim, as a warrior is to be a knight in shining armour and not a tosser in tinfoil.

But there are times when as a warrior where you could face death for your beliefs and if your beliefs are strong enough you will be happy to die for them although in this modern day an age it is rare to a spiritual warrior dieing for the beliefs although you have plenty of warriors dieing for others belief as a spiritual warrior you must be sure of your convictions and insure that your actions pure if your gonna die for something be sure it what you belief in your heart.

The Priest   

This is not the role we play in ritual but a role we play in daily life the person that other confide in, a priest offers help without the need to be asked we see when others are in pain and choose to offer support and friendship it a higher self one free from the worry of what others may say. It the part of us that seeks out goodness in others and helps to develop it. It the part of us that strives to be at peace and even isolated from the sounds of the mundane world so we can hear the true voice of the divine.

Now when we look at the role each of us will see them in our own daily lives and we can the look at bringing them in to balance. The is no perfect formula or universal standard as each of us are individuals the best you can hope for is to find that internal balance and make changes to improve it.

Start with the farmer, look at your work life are you happy and productive? What changes do you need to make? Is your working life preventing you from being the spiritual warrior or the priest.

Next the warrior, are you constantly looking for a cause to fight something to give you a purpose? Are you fighting battles with your health or mind (inner demons) ? are you neglecting the role of farmer or priest as you feel your causes are worthy of all your time.

And finally the priest are you spending all your free time seeking spiritual enlightenment forsaking hard work and emotional battles in an attempt to be a better person or living for the needs of others hiding away from the real world?

Once you understand each role you have you can look at your life if it is in balance you should be working for what you need sharing the extras with family and friends have strong convictions to your beliefs and have time to connect with the higher self and divine and life a totally fulfilled life. But sadly life is not like that we all work to hard neglect the important things in the hope of gaining less important things.

A simple technique is to get a bit of paper and write the three headings farmer, warrior and priest and write a list under each heading and review what you see and find ways to improve your life and bring balance where needed most of us find that during our lives the role of the farmer will dominate but if your aware then you can make the changes you need.

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Originally posted 2010-09-21 11:17:28. Republished by Blog Post Promoter

Ludd as an official of the Alka Antam in Cambridgeshire, England, Order of Baphomet (OOB) has compiled the basic introductory rites for initiation through the third degree of his Order. This manual is written with the premise, “If you tend to focus and draw upon the light forces of nature and the universe, then strictly speaking you have no place in the Baphomet Rule.” As that indicates this is dealing with Dark Arts. There is a structure and hierarchy that is well defined and used throughout the detailed rituals written here.

The use of the term “pagan” is a little misleading to a non-pagan, since this is about a specific group that is pagan in the general sense but not representative of all pagans. Ludd explains the relationships between the basic elements, fire, water, air, and earth and then elaborates with the interactions with “Gallas” which are spirit beings more commonly referred to as demons in other groups.

Ludd’s explanations of the history of the Order he belongs to is illuminating for both practitioners and students of religion. While that would suffice for many he continues by covering the steps to advance within this Order. Throughout the terms Order, craft and lodge are almost interchangeable, referring to the structure and practice of OOB. All these details are clear and precise with sufficient explanation for anyone to use the rites in practice. Since this is a spell book or ritual manual, the structure is in dialog form with descriptions or peripheral information interspersed.

There is a glaring inconsistency that could cause a reader a few problems. Early on Ludd claims that no one should reveal these secret rites to anyone else; then he promptly fills the remainder of the book with details about those rites. Another is that he initially harangues persons claiming to understand this without the sanction of the OOB then proceeds to state that these should be adapted to the individual’s and group’s needs.

This reviewer received a complimentary copy of (Book Title) as a member of the Dorrance Publishing Book Review Team.

The Pagan Book of Wisdom & Knowledge: Baphomet Lodge by Jonathan Ludd ISBN 978-0-8059-7692-2
Review by Chris Phillips

Reviewed by Chris Phillips
http://tyborgbooks.ning.com/profiles/blog/list

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Originally posted 2010-08-04 23:20:30. Republished by Blog Post Promoter

The Burning Time is that period in history where women and men where persecuted and killed under Christian Church doctrine as witches or heratics.

This all started with Pope John XXII formalized the persecution of witchcraft in 1320 when he authorized the Inquisition to prosecute sorcerors. This was increased in 1484 when Pope Innocent VIII issued Summis desiderantes affectibus, a Papal bull authorizing two inquisitors, Kramer and Sprenger, to systemize the persecution of witches.

Has the hysteria increased and inquisitors starting being paid for every witch that confessed the ways of extracting a confession increased some of the more vicious included pulling bones from sockets twisting the muscle and pushing the bone backing to the socket or having brimstone/sulphur rubbed in to pubic and head hair and igniting it.

Any one could be accused of being a witch, most where accuse due to jealousy, fear or because they had argued with someone.

Once accused a person would be tested to see if they where a witch. The test would be :-

Dunking – The witch would be tied to a contraption known as a dunking stool, which would then be lowered into a fast flowing river, lake or large water container (usually blessed), to see if they would float. If able to float, then the accused was possessed with the ‘Spirit of Satan’ and ergo, a witch. Questions of whether clothing had filled with air and formed a convenient buoyancy aid were usually dismissed out of hand. If, however, the ‘witch’ drowned or died of hypothermia, they had obviously not been under Satan’s protective watch, and were therefore innocent. Unfortunately for the person concerned, they were also dead, so it all ceased to be of relevance.

Scales of Justice – An alternative trial was often to weigh the accused against a copy of the Holy Bible. If heavier than the book, the accused was being pulled down by the weight of the ‘Spirit of Satan’, and therefore a witch. If however, the good book proved the weightier, the person was not a witch and was free to go. Again questions of simple physics were discarded as irrelevant. Variations of this method were used, including weighing the witch against other holy relics, or indeed any object that was undoubtedly lighter than the accused.

Pricking the Flesh – This involved finding a mark of Satan upon the accused, usually a mole, wart, scar, skin blemish, birthmark or even third nipple. Once found, an accuser would push a knife or needle into the irregularity. If the wound drew blood, the ‘witch’ was innocent of the charge. If, however, no blood flowed from the wound, allegiance with the Devil was assumed. This test worked fairly well for the innocent, until some accusers found that a false knife, sleight of hand or even knowing places on the body where a needle could be inserted without pain or blood loss when ‘pricking the flesh’ could produce a more desired effect. The discovery of a witch!

Burning at the Stake – Self-explanatory really. The accused was tied to a stake and set fire to. If the witch survived the smoke and flames (highly unlikely), they were said to be in league with the Devil and able to endure the flames of Hell and thus taken from the flames and hanged. If they burnt to death however, they were innocent of the crime of being a witch. Burning was also the preferred way of disposing of a discovered witch, as it meant that holy ground was not tainted with a witch corpse.

There is an estimated that around 5 million people died due to the witch trials. In one Forfar Scotland it was recorded that 22 women where killed and as an acknowledgement of these women Mark and Marie Cashley who were shocked to find out how the often widowed or impoverished women were targeted, tormented and killed in the quiet, Angus market town of Forfar as recently as the 17th century.

Mark and Marie where even more shocked when they found out that there was no memorial or anything to give their deaths meaning.

So they have had constructed a dry stone “cauldron” and had it placed close to a public park popular with dog walkers, and commissioned a stonemason to construct a memorial stone in memory of the witches.

The memorial stone is simply dedicated to the “Forfar Witches”, and features 22 dots that represent each of the women who were killed for the “abominable crime of witchcraft.” At the bottom, the legend reads, “Just people”.

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Originally posted 2011-05-19 09:33:06. Republished by Blog Post Promoter

Many neo pagan paths will use tools as part of their ritual work. Pagan ritual tools can be bought or made, although the majority of pagan tools will require a high degree of skill to construct.

Although no witch or pagan needs tools to perform magicks, cast spells or for ritual work it is nice to have them. But what should you buy and for what reason, below is a list of pagan and craft tools, I have separated the tools in to primary, secondary and tertiary craft tools

Primary tools of the craft

These tools are use in a majority of neo pagan paths and are common tools of the craft.

The Athame

The Athame (pronounced ah-thah-may) is a double-sided dagger with either a straight or flame shaped blade with a black handle. The blade is blunt so it does not accidentally cut someone, if Athame blade comes in contact with blood would render it useless and polluted. The Athame is never used to cut only to direct energy and is used in casting a circle.

The Athame is associated with the East and Air or South and Fire depending on which pagan path you follow. The Athame is also associated with the Male deity due to it phallic shape and is often used in conjunction with the Chalice and cauldron to symbolise the union of the god and goddess.

Besom Or Bossume

The traditional witches broom use to sweep away negativity and is used in Handfasting ceremonies witches are often depicted flying on a besom, The Besom is constructed from bundle of birch twigs, a staff of ash or oak, and a binding made from willow wands and is associated with the west and water.

Book of shadows

This is a book were possible leather bound and hand made but normally a large book containing rituals, spells, recipes, tables of correspondences and notes it possible to find that the contents may have been written in a magickal language such as runes or Theban. Their are coven Books of shadows and indervidual books of shadows

The Cauldron.

The cauldron has many uses within neo pagan paths and witchcraft; it is used for cooking, potions and food, scying, spell work. The cauldron is a three-footed pot with lid that comes in a range of sizes from tiny to mammoth size.

The cauldron is associated to the goddess and is seen a womb and a grave and places of hidden mysteries. The cauldron is associated with the west and water but can be used with any element with out conflict as the cauldron can be placed on earth or in fire filled with water when heat creates steam (air).

The censer

The censer is used to burn the incense that is often offered to the Deities, as well as being used to invoke the spirits of the Air, the Sylphs and Faery. The censer can be swinging brass burner or a few incense sticks held together and by wafting will become a censer.

The censer is a tool of the element Air.

Cup or Chalice

The Cup or Chalice is closely associated with the cauldron and is often called a bowl and is used to contain salt water, or wine for libation. The cup, chalice or bowl is normally made from brass, animal horn, crystal, glass or ceramic; some paths may have one Chalice for libation and other Cups (bowls) on an altar.

The Chalice represents the goddess and the west and water and is often used in conjunction with the Athame to symbolise the union of the goddess and goddess.

Cord Or Cingulum

The cord is used in some initiation rituals to bind the applicant; the cord is also used to mark out the circumference of a circle.

The Pentagram

The symbol of the pentagram is often worn a jewellery, engrave and printed on fabrics or ornaments and tools of the craft. The pentagram is also used as an altar plate where spells are constructed or offerings are places. The pentagram is associated with the goddess and the direction north and earth but can be associated with any element depending on the way it has be cast.

Wand

Often used as a replacement or alternative to the Athame wands can be made from wood or metal and it is possible to have more than one wand as wand can be created for specific purposes.

The wand is associated with the god and depending on tradition is either associated with the south and fire or east and air.

Secondary tools of the craft

The secondary tools are important but are not used in all pagan paths they are often associated or akin to primary tools.

Bells

The bell is often use to symbolise a beginning or completion or used as a source of vibration to help add energy to your working associated with east and air.

Candles

Although no ritual seems to be complete with out candle light candles are used in ritual as symbols or representations of the elements, the deities a person or for spell work. Candles are associated with the south and fire but the corresponding colours can be used to invoke other associations.

The Staff

Basically a staff, is a big wand and has the same associations and uses but it can also be used as a symbol of leadership.

The Sword

The Sword is a big Athame with the same association and is used in the same way and can be used as a symbol of leader ship.

Tertiary tools of the craft

The tools of the craft are not required for every ritual but no doubt every pagan and witch will have most if not all of these items.

Burin Or Bolline

A minor tool, a white hilted knife, is used for cutting herbs and any other use save magickal ritual in which the Athame is implemented. Many paths differ on the need for the Burin. Gardnerian Wicca absolutely forbids the use of the Athame for any purpose other than rituals. Seax-Wica on the other hand finds no need for it. It is a tool either abandoned or accepted by the various paths.

Crystals

Crystals use as altar decorations offerings used in spell work and healings.

Divination tools

Divination tools, such as runes, tarot cards, crystal balls used in spell work and affirmation

Herbs

Herbs used in incense as offerings in spell working and healing.

Poppets

Poppets or effigies these are either cloth or made from wax and are used in healing and spell work.

Sigils of the craft

symbols and charms and talismans used in jewellery, spell work healing and ritual works the most common Sigel is the pentagram.

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Originally posted 2010-08-24 11:59:06. Republished by Blog Post Promoter

I am not sure when magicks where broken down in to black or white magicks and tell the truth I am not that interested as it seem to polarise magicks in to good and bad magicks.
Magicks by its self is a neutral tool and with any tool it can be used for any purpose. Magicks can as easliy be turned in to a weapons just as any tool can.
I think we colour magicks to give ourselfs the right to do what we want.
The idea that white magicks is pure and that black magicks are negative is such a stupid idea for those who have studied magicks and witchcraft. If we look at magicks, as a symbol the yin-yang is magick, on the white side there is a black dot and on the black side there is a white spot.
Even magick done for the purest of reasons will cause some harm, as magicks done for the darkest of reason will create some good. Anyone who understands the most basic principles of the hermitic rules will see that even on an atomic level the use of magick will always contain some unwanted result.
The one thing we must bare in mind with magicks and the unseen effects and consequences created from the use of spells. When i first started I would use magicks like their where no limited and it was free, and yes they are no limited but they are not free – with time everyone learns that lesson.
Magicks shold not be seen as black and white rather more as gray , ranging from very light to very dark. the lighter the grey the closer to spirit, the darker the grey the closer to darker human needs.. The use of magick to help others falls somewhere around the middle often in the darker greys.
I have a strong belief in karma and belief now! That magicks should not be used on against or for someone unless you are willing to understand that YOUR actions can and will have an effect.
I am not saying that you should give up magicks they are an important part of witchcraft and neo pagan paths and a great aid to personal and spiritual development I just feel that we need to not be reliant on magicks to solve problems. I have know many many witches and neo pagans in my life many of whom use magicks like it was going out of fashion, Someone is sick let do a healing spell, someone needs money let do a wealth spell what ever the problem the wand is out without forethought to the reasons the person is having these difficulties.
If someone is sick let look at the reasons why they are sick, will their illness that they are going through help them will it cause them to change their ways … the likelihood is that their illness will create a change in their life – if you use magicks to improve their health speed healing the lesson that they would of learned could be lost at worse or soften so the changes that they would of made don’t fully happen.
Often causing the person to have a illness that recurs or worse the change that they would of made don’t happen and they end up with something much worse as a result of your interference.
Sometimes the best action a witch can do is to do nothing even know that they have the power to bring about change through magicks. This does two things I allows the witch to see the outcome without magicks and the second and most important thing it teaches that with power come great responsibility know when to wield power is the greatest understanding any person can achieve.
Like all things in life there are times to use magicks and time to use wisdom it is the greatest goal for any witch to gain wisdom and understanding. As with all things wisdom takes a long time gain if you ever do.
Before using magicks think is their another way to solve your problems, is magicks needed or even required. What is the lesson that needs to be learned?

Originally posted 2010-08-15 12:43:28. Republished by Blog Post Promoter

Title: World Wide Samhain Gathering
Location: Soknedal, Norway
Link out: Click here
Description: This gathering is for pagans, heathens etc who have been in the game for a while. Those who are comfortable discussing things with others who might have a completely different opinion on how things should be done, and who don’t need a lengthy explanation on the meaning of regular expressions. I hope no one feels offended by that. More info will be published on Heksebua.

http://www.heksebua.com

Date: 2010-11-07

We’re arranging a new gathering for Samhain.

Samhain Gathering

This gathering is for pagans, heathens etc who have been in the game for a while. Those who are comfortable discussing things with others who might have a completely different opinion on how things should be done, and who don’t need a lengthy explanation on the meaning of regular expressions. I hope no one feels offended by that. More info will follow shortly.

To sign up, go to http://www.facebook.com/event.php?eid=100946429964772 after signing up on Facebook, please register here, since there are some additional questions we need you to answer: http://bit.ly/SamhainTreff

Written by Linda Ursin

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Originally posted 2010-09-19 11:38:47. Republished by Blog Post Promoter

An excerpt from Beltane Eve – by Jill M Earlam / Dragonlady © 2007

As the fires of Beltane were lit on the heath, next to the forest, there were cheers and the happy sound of people enjoying themselves, eating and drinking and waiting in breathless anticipation of the God and Goddess, who would surely come to bless this Beltane celebration.

Delphi stood smiling, watching the children dance around the maypole, screaming and laughing with delight as they held the ribbons, weaving in and out of each other making that age old pattern, beginning again the dance of creation even though none of them knew what tonight would bring.

She stood at the edge of the forest, a little way from the people, who were beginning to feel the effects of the drink and the dancing and as the youngsters were taken home by their sisters old enough to celebrate the day but not quite old enough to join in the rituals, which came later.

Delphi could feel Janus calling her and slipped between the trees. It was dark within the confines of the forest but she could still see the fires burning brightly and the full moon was just visible, her beams split by the branches of the tall trees. Her heart was pounding in her chest, she could feel his presence; he was very close. She turned around as she felt his touch. He was there, standing before her in his white robe, his face hidden. As he pulled back the hood of his robe she could see he wore the silver circlet, with the blue crystal in the centre. The stone was of the deepest blue and seemed to glow brighter, matching his eyes, as he smiled gently at her. He looked like a god standing there before her; tall, long silver blonde hair and fathomless blue eyes. She felt as if she was drowning as she gazed into the depths of those eyes; it was like looking into the deepest lake and seeing your own reflection. Janus took her hand and kissed it before drawing her gently into his arms. As she felt the strength and firmness of his body against hers, through the robe he wore, she sighed with pleasure to be back in his arms.

“How I have missed you, my love.” His whispered words made her shiver with anticipated pleasure and he held her tightly.

They stood together, arms around each other totally oblivious to all that was going on just beyond the edge of the trees. He released her and she turned her face up to look at him and as she did, his lips came down to meet hers, gently at first, a feather touch barely there until her hand touched his cheek and she felt his breathing quicken. He reluctantly took his mouth off hers and spoke into her ear, “Let us go to our place, my love. I want to love you.”

As they reached the opening in the forest, as one they dropped to the floor, lying on a bed of soft mossy grass only feet away from the edge of the pool, which sparkled in the moonlight.

“I love you so much” her whispered words were muffled as once again, his lips found hers, kissing her with such passion. His fingers started to unfasten the bodice of her dress and his hands slipped inside, caressing her back. He slipped the dress off her shoulders and his lips caressed her neck, moving down to take one of her erect nipples between his lips while he gently rolled the other one between his fingers. She arched her back as he took the dress off her; his hands were hot, gently urgent as his caresses moved between her legs to stroke that mound, covered in soft dark hair. As he gently traced those lips with his fingers, she opened her legs to allow him to touch her and as his fingers found that sensitive little place, she moaned with pleasure. “You are so beautiful” he spoke quietly to her as she implored him, “let me love you”

Her hands reached up and she undid the tie on his robe. As it fell open she saw he was naked underneath and she caressed his firm body with her hands, flicking her tongue over his nipples, dropping butterfly kisses along his chest and stomach, stopping only to take hold of his manhood, her fingers caressing up and down, feeling him grow at her touch.

He was so hard and ready for her, he could bear it no longer and he gently entered her, his erect shaft finding its way inside her, their bodies becoming one as their lips met again in the sweetest kiss. Slowly and sensually they moved together, their breathing quickening as waves of desire and love washed over them.

She heard the animal come crashing through the forest. He stopped and pawed the ground; he was so near she could almost feel his breath.

She was close, so close to reaching ecstasy and felt the hardness and strength of Janus inside her as they moved as one, his breathing fast and shallow, whispering words of love in her ear. She felt him tense, his body arching as he cried out her name releasing his seed inside her and as she held his shuddering body she felt the waves of pleasure washing over her. And at that moment, although neither of them knew it, the child was conceived. Their bodies trembled with released passion and love as they lay holding each other, neither one wanting to move lest they break the spell.

The stag still watched as if hypnotised and as they looked back at him, (wondering what he was going to do), his outline wavered and before them stood Herne, tall and powerful. Before they had a chance to get to their feet and cover their nakedness, from between the trees She appeared – beautiful in her flowing blue gown, dark hair falling down past her waist with a silver triple moon circlet on her forehead. She smiled at them and as she went to Herne, they spoke without words. By this time Delphi and Janus were on their knees, their heads bowed towards this great god and goddess.

She spoke to them in a voice full of tenderness, “stand up my dears, do not be afraid.” They stood before Herne and the Goddess heads still bowed. She was trembling in fear because as High Priestess to the Goddess she should not be with a mortal man. Yet the Goddess was smiling at her, look on her face, which seemed almost to suggest forgiveness.

Janus threw himself at Herne’s feet in such terror crying, “Please don’t hurt her; forgive her. Punish me instead. I love her so much.” He lay prostrate on the ground, his shoulders shaking as tears coursed down his cheek. Delphi wanted to run to him, but did not dare move, until she felt the Goddess give her a little push and she looked at her and smiled, “Go to him, don’t leave him to cry alone.” Even Herne was smiling down at her as she threw herself on the floor by the side of Janus and took his face in her hands and as she saw the look of such abject sorrow on his face, her tears began to fall. They held each other, just sitting waiting for the wrath of Herne to descend on them.

Then Herne spoke, “We have been watching you for some time now and know just how long you have fought against this love you feel. We know you have not deliberately sought to deceive us and for that we will not punish you.” The Goddess spoke, saying, “We see the love and devotion you have for each other and who are we to come between you? when we both have felt that utter misery of being without the one you love. You deserve each other and of course there is now the child to think of too.”

As She spoke these words, Herne closed the gap between them and put His arms around Her and gently touched Her lips with His. The forest stirred, the Moon came out from behind a cloud and a sun flared into being, high in the cosmos.

Delphi suddenly realised just what the Goddess had said – she was with child.

“You shall be released from your Priestess duties but you may remain with the other Priestesses as long you as you wish, showing them the way and deciding who shall succeed you as High Priestess. I shall make sure all know it is my decision and all will be well. It is meant to be, the child inside you has shown me that.”

At the Goddess’s words, Delphi got to her feet and kneeled before her and took her hand. “I don’t know how to thank you. I have no words but if you can see my heart you know how I am feeling right now.” She kissed the hand of the Goddess who smiled down at her. Janus stood and bowed his head before the mighty Herne, whose voice reverberated through the forest as he spoke. “Look after her and your unborn child, there are those who will attempt to destroy what you have – do not let them. Love each other the way we love and you will survive through the ages. You shall continue as Druid and sing the songs and tell the tales of the Bards but I shall speak to your master and tell him. If you ever need us, come into the forest and call and we shall come.”

As Herne spoke these words, the Goddess came to him and slipped her hand into his and they turned and walked away through the trees, leaving Delphi and Janus.

Originally posted 2011-04-30 10:59:08. Republished by Blog Post Promoter