This comprehensive guide to the Green Craft focuses specifically on the magical practices covered in the three volumes of Green Witchcraft—and goes even further, presenting information not found in any other book. Become attuned to nature and to your own magical power with instructions on:
- How to create and cast spells
- The difference between a spell's purpose and its goal
- How to move energy with gestures
- Stages of energy flow
- Types of spells within the Green tradition
- Psychology of Green magic
- How to access the energies within natural objects
This comprehensive guide to the Green Craft focuses specifically on the magical practices covered in the three volumes of Green Witchcraft—and goes even further, presenting information not found in any other book. Become attuned to nature and to your own magical power with instructions on:
- How to create and cast spells
- The difference between a spell's purpose and its goal
- How to move energy with gestures
- Stages of energy flow
- Types of spells within the Green tradition
- Psychology of Green magic
- How to access the energies within natural objects
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Overview
This comprehensive guide to the Green Craft focuses specifically on the magical practices covered in the three volumes of Green Witchcraft—and goes even further, presenting information not found in any other book. Become attuned to nature and to your own magical power with instructions on:
- How to create and cast spells
- The difference between a spell's purpose and its goal
- How to move energy with gestures
- Stages of energy flow
- Types of spells within the Green tradition
- Psychology of Green magic
- How to access the energies within natural objects
Product Details
ISBN-13: | 9780738701813 |
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Publisher: | Llewellyn Worldwide, LTD. |
Publication date: | 03/08/2002 |
Series: | Green Witchcraft Series , #4 |
Pages: | 240 |
Sales rank: | 649,961 |
Product dimensions: | 6.03(w) x 9.03(h) x 0.59(d) |
About the Author
Read an Excerpt
Spell Creating
Casting
Creating and Castingconducting magic in Green Witchcraft, it is through the four Elementals that you draw and focus energy. Spells are the vehicles of magical workings, thus any ritual, brew, charm, chant, prayer, amulet, talisman, or crafted item created for magical purpose, utilizing the movement of energy, the speaking of a word or formula of power, in the generating of intent into manifestation is a variety of spell crafting. Even so, the varieties of spells are usually separate terms, and the word “spell” is often used to designate a procedure. In nearly every spell, be it ritual, charm, or craft, there will be references to Earth, Air, Fire, and Water. In the Green Craft, there is a strong inclusion of Elementalism, but as “kinship” rather than as the dictionary description of “worship.” In a ritual format, you will normally find that salt is used to represent Earth, incense smoke will convey the impression of Air, a candle flame will indicate Fire, and a bowl of charged water (ritually blessed and energized, thus, “holy”) will symbolize Water. These images are used for blessing, consecrating, and charging other objects with the Elemental energies.is often initiated with the casting of a circle that becomes the sacred space wherein magical work is to be conducted (see Appendix B for a Basic Circle Casting Ritual). This circle acts as a barrier between the practitioner working between the worlds (at a gateway between planes of existence) and the outside (physical or mundane) world. It is also an energy field that concentrates and enhances the energies raised within by the practitioner.the magical circle is drawn, the Elementals are called upon at the Quarters to hold the circle firm and to lend their power to the work at hand, with one Elemental assigned to North, East, South, and West. In some Traditions, there are variations in which direction an Elemental is invoked and even a changing of location according to the time of day (Draconian Tradition), but for most Witchcraft the general practice places Earth at the North, Air at the East, Fire at the South, and Water at the West. The placement of the altar or work area within the circle also differs with Traditions or with the visualization needs of a particular spell, but the Green Craft usually places the altar at the North, the realm of Earth (where desires are manifested) and the seat of Wisdom (realm of the Crone), although it may be placed at the West for calling upon the Sidhe and Shadow work.a ritual context, certain tools are also seen as aligned with particular Elementals. With the Green Craft, the athame is considered an Air tool, being used to cast and open the ritual Circle, to raise and direct energy, and to inscribe candles (some practitioners use the bolline for this) with symbols which provide a mental or inspirational association that applies to the work being done. The wand is recognized as a Fire tool, for invoking or calling upon the Elementals, spirits, beings, and essences within a magical context. It is also used, like the athame, to raise and direct energy. In some traditions, the alignment of Fire and Air is reversed so that the athame becomes the symbol for Fire, and the wand becomes the symbol for Air. The chalice or cup represents Water, and holds a ritual beverage. The cauldron may be considered an emblem of Water, or of Spirit, since it may be used to hold the libation (offering) to the Divine (a bit of the beverage from the cup), or the workings of the spell—for it is within the cauldron of transformation that a spell may effect the magic. The pentacle represents Earth, and is a circular flat disk inscribed or engraved with a pentagram upon it—this is where spell material is combined and placed for manifestation, so you may be setting the cauldron on top of the pentacle during your spell casting. This object is often made of wood, tile, metal, stone, or ceramic, but other materials may be used so that even a pentagram drawn on paper will serve as a pentacle. the word choice of pentacle or pentagram, some individuals consider all jewelry or other use of the circled star as a pentagram, while others see these as a pentacle. In my experience, the word pentagram refers to a figure, while the word pentacle describes a five-pointed star object, hence, once the figure is turned into an object, I feel it has been translated from a pentagram figure (such as drawn after a signature or written spell) into a pentacle. Rings, pendants, and the ritual object on the altar may all be pentacles, while the use of the word pentagram relates only to the image of the encircled star. You might have a pentagram in the lines of your palm, for example (often associated with Werewolves, so watch out for Full Moons!), but not a pentacle. Jewelry may be considered either depending upon the presentation as the isolated object (a pentacle) or as an inscription on a background of other material such as metal or stone (a pentagram). This is how I define the use of these words.the working of spells, various aspects of the process are performed with an envisionment of the actions being in sets of three’s. Three is a sacred number in many religious practices, but was especially so to the Celts (thus Saint Patrick used the clover as a means of associating the Celts’ mystic three, the Triskele (TRIS-kel), or Triskelion (Tris-KEL-ee-on), with the Christian Trinity). Three times three, or nine, is another sacred number, being related to the Goddess and to the binding of energy to a goal. In using a ritual Circle, you could invoke the power of the number three by casting, asperging, and fuming (not raging, but spreading incense smoke around the circle—also called censing), or the power of the number nine by deliberately focusing on performing nine pacings of the Circle: . The area is swept. The area is delineated in the casting. The area is asperged. The area is censed. The Quarters are prepared with a candle lit or raised at each position invoking light and the quality of the Elemental at that place. The Elementals themselves are invoked [ritual is then
. The Elementals are farewelled. The candles are extinguished at the Quarters. The Circle is openedenvisioning steps as a numerical form, the entire magical event is given the energy influence of the selected number, which in the above example is nine. If the candles at the Quarters are extinguished at the time the Elementals are farewelled, or if they are not used at the Quarters, then the power of the number nine can be fulfilled through taking the spell work itself to each Quarter and addressing the Elemental for assistance in relation to that Elemental, such as calling upon Earth to bring the spell into manifestation, Air to give the spell swift passage, Fire to energize the spell, and Water to move the spell to a satisfactory conclusion. You have to consider how each Elemental figures into the actual spell process to make this effective. Another format that utilizes the energy and binding power of the number nine is to repeat the spell wording nine times (if short enough) or to state after one casting of the words that the spell is “empowered by three times three.”are also part of the spell-working process. Your hands become tools for beseeching and invoking. Hands form gestures of blessing and unification, but they are also used to draw energy inward and to extend your own inner energies outward to others for sharing. Energy is readily released or absorbed through the palms, thus the practice of “laying on of hands” for healings. Rubbing the palms and then using your open hands to “smooth” out static energy in an aura, keeping your palms about an inch away from the person’s body, is one type of healing. The negative energies are either motioned down and into the ground, or drawn into your hands from the aura being cleansed, then shaken out and released into the ground by touching the Earth with your palms. In magical practice, the hands may also be used to gather the energies of the forces called upon to be directed into the spell materials. In the exchange of energy, it is important not to deplete your own reserves, lest you become ill, tense, or nervous. This is why the practitioner should always ground and center (drain off your own excess or static energies, thus stilling yourself to draw up the energy of the Earth and bring it into your personal internal alignment for calm directing) before conducting any spell work, ritual, or meditation.and centering work together to join the practitioner with the energy of the Earth, but even among Witches, the perceived order sometimes differs. I see this process as a grounding of my own excess energies, be they stress or excitement, so that I am calm, while in the same sweep I am drawing inward the powerful energy of the Earth to my inner core to be merged in solid strength and connection. No matter how you differentiate the process, what is happening is a stilling of your emotional and mental self, finding your center of quiet and energy. Some people like to focus on the chakras (energy points in the body), seeing the internal color energies of the red root (base of spine), orange sacral plexus (abdomen), yellow solar plexus (navel), green heart, blue throat, purple third eye (forehead), and white crown (top of the head) balanced and perhaps cleansed by bringing the white light of the crown down through all the chakras and back up. You then connect with the source of energy outside your body—with the Earth—by visualizing and feeling the energy of the Earth rising up into you. Grounding and centering is completed when you interweave the Earth’s energy with your own. Once this is done, you may cast your Circle, perform your rituals and spells, then return the excess energy back to the Earth with gratitude and appreciation for the assistance given to you. This second grounding is when you touch the Earth (or floor if working indoors) with the palms of your hands to drain out the excess energy. This MUST be done after magical workings or you will be nervous, headachy, tense, hyper, or irritable for some time afterward.setting up your altar space or working area, there should be some degree of symmetry in the arrangement. This is conducive to the flow of energy. There is also a triangular aspect to this flow (incorporating the magic of three) in the flow of energy to you at the apex, and from you toward the broad base of the altar. The altar may be structured with the left side designated for the Goddess, the right side for the God, and the center for Both. Ritual objects may be placed on the altar according to the Elemental (and therefore Deity) association, with Earth and Water generally seen as Goddess elements, and Air and Fire generally seen as God elements. Thus you may have the water and salt on one side and the wand and the knife on the other along with the incense, unless you prefer a different symmetry. The idea behind feng shui is the proper placement of objects for the auspicious movement of energy, and with an altar, this is found in the setting of Craft items. I prefer to see water as Goddess-related since the Goddess of Nature is reverenced at holy wells and sacred springs, while salt is related to the God since the Horned God of Nature is an Earth God. I see the wand and the knife divided between the two, with the wand for Her and the knife for Him, and so they are placed on opposite sides on my altar. But the key here is that this is how the energy moves best for me. As long as you have a symmetrical envisionment, the arrangement of tools on an altar is as good as the energy flow you derive from it. Therefore, because of variations in Traditions, in your own personal associations, and in the aspects of the Lady and the Lord you are working with, the placements will vary. Another difference lies in the idea of what is left and what is right. For some practitioners, myself included, the left and the right are extensions of their own sides as they face the altar, but for others, the left and the right are reversed (a mirror image) from the perspective of the altar facing the practitioner. All that matters is that you are comfortable with the arrangement and it has meaning for you.Spell Workingobjects used in magic should be cleansed and consecrated to that purpose. To prepare your athame, wand, cup, cauldron, pentacle, and other tools for magical work, pass each item through the Elementals, calling upon that Elemental to cleanse it of extraneous energies and charge it with the power of that Elemental (see Appendix C for a Tool Consecration Ritual). The tool is sprinkled with salt, passed through incense smoke, passed through candle flame, and sprinkled with blessed water. Inscribing the tool with magical signs and runes (or other such symbols), including your Craft (not Working) name, helps to align the energies to you and your purposes. You state the action you take to make the bonding complete:the names of the Goddess and the God, (names), I consecrate this (name of item) to be used in my practice of the Craft. I charge this by Elemental Earth (touch the item to the pentacle or sprinkle with salt), by Elemental Air (pass through smoke), by Elemental Fire (pass through candle flame), and by Elemental Water (sprinkle with blessed water). This tool is now by powers bound to aid me in my work. So Mote It Be!charging crystals, also hold the crystal to the center of your brow, above and between your eyes (Third Eye—site of psychic power), and visualize the purpose you want this crystal to have. Some crystals are used for divination, some for balancing energies, and others for enhancing and transmitting specific types of energies. In candle magics in particular, you will want to smooth an appropriate oil (Appendix A) over the object so that the associated energy of that oil will further prepare the item for use in a spell.spell work is also encouraged by making use of timing and astrological information. Moon phases are the major influence for Witches, with the Waxing Moon promoting growth and new projects, the Full Moon bringing plans to fruition, offering healing and empowerment, the Waning Moon helping with spells that cleanse, release, or banish energies, and the Dark or New Moon bringing aid to meditations and divinations. Besides these, there are astrological influences that can be useful in choosing the timing of spell work. Each astrological body has certain attributes in magical practice, and there are planetary associations for each day of the week. By selecting a day under a particular planetary influence, you gain that planetary assistance in the raising and focusing of energies. Hours of each day, separated into twelve-hour segments after sunrise and twelve after sunset, also have planetary associations that can be drawn into the spell working. Even the weather may play a role if you add in the explosive power of storms, the gentle cleansing of soft rainfall, the coolness of winter, the heat of summer, or the calm energies of a placid day. Comets and meteor showers can be sources of energy flow as well, and may be invoked to give some spells an extra boost.you are doing in the construction of spells is making selections from your lists of correspondences, combining ingredients much as a chef creating a new culinary delight. You work with what is available, choosing substitutions as needed, and so you should always have more than one ingredient for a particular effect. Your lists include colors, herbal associations, incenses, oils, hours, days of the week, and runic or other symbols. After you review the available resources, you can draft your spell and ritual. Using the correspondences, the timing, and the goal you seek to achieve, you can now construct the words, the gestures, and magical associations you want to evoke.ahead keeps things moving in the right direction. Once you raise energy, unless you focus and direct it quickly, it will start to dissipate or wander about your circle. Then you will either have to clear the circle and start over, or expect lesser results. So know in advance what you will do, what you will say, and how you will utilize the energy raised. I find it quite annoying when energy has been successfully raised by a group, then is allowed to weaken or dissipate because the leader did not know when to release that energy to fulfill the task assigned. While some people might not notice the drifting of the energy, others certainly will, so, especially in group settings, do keep your focus and remember that you are working with something that becomes tangible and may need to be released sooner than your ritual had proscribed—do not drone on simply because you wrote a pretty speech.can place a spell within the context of an Esbat or draft a ritual specifically for the spell. In the case of the former, the spell work comes before the Cakes and Wine (or Simple Feast). I do not recommend doing spell work during a Sabbat as this event focuses energy on connection with the Divine during a celebration of a solar phase that marks a point in the calendar relating it to symbolic myths of the Goddess and the God. Unless the moon is in a special phase or other circumstances are present, Sabbats are holy days of observance on the Wheel of the Year, with energy devoted to invocations to the Divine directed more toward connectedness, community, and global welfare. do not require a lot of ritual, but can be conducted in a very straightforward manner. Casting the circle and moving right into the spell work is acceptable, and in a rush, even the circle need not be cast. You have to make the determination as to what you need to conduct a spell—that is what makes magic a craft, an art. and the best way to learn is through practice.you draft your spells and rituals, be as thorough as possible. Have all your tools and ingredients laid out, the altar arranged, the candles and incense lit, and perhaps notecards with your spell in steps. Think about the Elemental influences you want to use, and the Deity aspects you want to invoke. Do you need the assistance of the Goddess as Crone, Mother, or Maiden? The Great Goddess? The Sun God, the Horned Hunter, or the Lord of Shadows? Again, this takes us back to associations. All the portions of the spell should match and correlate, so that from start to finish, you are consistent in the energies raised and utilized.basic components of a spell ritual include determining the timing of the spell, outlining the ritual and preparing the tools and materials, but also preparing yourself and the work area or sacred space—the circle. By bathing with sea or mineral salt and a sachet of herbs you have selected for their affinity to the spell you are planning, you cleanse yourself of daily stress and alert your senses to a new awareness. This is the initial stage of reaching an altered state through which you are able to work with magical energies. Now is a good time to ground and center, drawing up into yourself the Earth energies you will need. You then sweep your sacred space with a besom (a broom used only for the circle and magical work):I sweep, may the besom chase away all negative and chaotic energies within this circle that it be cleansed and made ready for my work.the circle comes next, then you invoke the Divine, perform the ritual observance, raise and direct energy, ground the residual power, take some refreshment, acknowledge the Divine, farewell the Elementals and open the circle, putting away your tools and disposing of spell materials. You may want to disperse a spell into a breeze, bury the remnants in the soil, or release the residue into flowing water. Normally you will not be re-using the candle, so after the spell is completed this will be disposed of as well. Crystals can be cleansed in cold running water and set on a bed of amethyst (most rock shops have these) or overnight in a bowl with sea salt. Other tools may be simply cleaned and passed through the symbols of the Elementals once more before storing.the working, the energy will flow through you and through the natural ingredients. You weave together your own energy with that of the Earth, the herbs, the Elementals, and the Divine to create a magical event. When the spell is finished, you visualize it as completed, not as in process unless you plan to repeat the spell periodically, as when you draw something to you over a period of several days. Here is where your skill in visualizing is needed. If you cannot see the effect of the spell in your mind, then you need to practice more on visualizing.are a number of good visualization exercises, including imagining every detail, aroma, texture, sound, and sensation of peeling and eating a fruit (such as an orange or apple), walking in a wood, swimming in the ocean, riding a bicycle, or driving a car. To practice, select an exercise, then imagine the process step by step. You will go back and add to the sensations until you have a completed visualization. With the bicycle one, did you straighten the pedal with your toe before pushing against it to start your ride? Does the chain clank against the chain guard? Are there creases in the rubber handlebar covers? Are there stiff plastic streamers of red and white coming out the ends of the rubber covers? Is the seat broad or narrow? Is this a mountain bike or an old blue Murray with twenty-four-inch wheels? The latter was my favorite childhood bike. Feel the sweat in your hands on the handlebars? Is the rubber worn thin on the ends so you can feel the metal tubing against your palms? Is the road dirt with pebbles or smooth dust? Are you on a paved bike path? Are you bouncing over rocks and jumping logs in the woods? Is it hot and sunny around you or cool and damp? Is the pavement wet and sending up splashes of water from the tires? What does the air smell like? Is there a scent of flowers or willow? Or is there a metallic odor about as you pedal past a railroad yard? Are birds chirping or are there noises of industrial sites or automobiles around you? Think about all the minute details as you proceed through a visualization exercise. Then apply this technique to your magic to make it real and comprehensible.ýhe clearer your vision of your magical goal is obtained, the more likely your success will be. All magic begins in the mind, and all that we know must first be defined by the mind to be known. This concept forms the basis for perceiving our reality, and it is also why we need to know clearly what we are trying to accomplish in performing magic. Until you can define your purpose and your objectives, knowing them as “fact obtained” is impossible. The best you can achieve is a scatter-shot approach, which amounts to a wasted effort garnering unsatisfactory results. By practicing visualizing detailed scenes, objects, or experiences, you develop that ability, and it is vital to the practice of magic.;
Table of Contents
Contents
Acknowledgements / xi1 Spell Creating and Casting / 12 Tables of Correspondences / 233 Preparation for Spell Work / 374 Manipulating Magical Energy / 515 Twin Aspects of Magical Work:Purpose and Method / 696 Inner Magic / 937 Components of Spell Crafting / 1098 Magical Practice / 135A Correspondences
for a Book of Shadows / 157B Casting and Opening the Circle / 187C Consecration of a Tool / 195D Cakes and Wine / 197E Mail Order Supplies / 199Glossary / 201Selected Bibliography / 207Index / 209