Category Archives: Pagan blog project

E is for Energy

By energy I mean “subtle energy” which in various cultures and languages and traditions has a multitude of names like chi, ki, prana, mana, orgone, quintessence, azoth etc… But for simplicity’s sake, I’m going to just say energy.

The concepts of subtle energy seem primarily rooted in eastern systems of metaphysics and cosmology. In most western metaphysics and esoterica from before the occult revival, there wasn’t much focus on it. In fact I would say the only recognition of subtle energy is when Agrippa mentions quintessence, the fifth element. Moving into the 20th century, energy becomes the thing, with it’s heyday really taking off in the 60’s and 70’s with the Aquarian arrival and the widespread blossoming of new age philosophy, theosophy and other organizations that are more influenced by Eastern metaphysical systems being blended into Western metaphysics.

Some people really embrace energy metaphysics. Other people see everything as energy, which can be a useful frame of reference for some things. Other groups reject it completely and see everything through a different lens, like spirits, or information, or psychological context. I personally see them all as useful frames of reference to work through them all at different times depending upon context and necessity. To me it just makes sense and has a certain usefulness when dealing with different situations. I also find it interesting how they can all overlap and interact. But this is post is about energy.

Energy is something that is really quite useful to work with in the modern culture that we live in. For one thing, thinking about energy is something that most countries and regions need to think about. How to move it, how to supply it, to whom it is supplied, and what the energy is sourced from. As technology advances energy slowly becomes more available to more people, we can see the effect of how energy production from various sources effects the environment, people and culture. What is interesting to me is that all of these physical productions of physical energy that is used to power technologically advanced areas and nations can also be sourced into for the kind of energy I’m talking about here. If you don’t believe me, tap into the spiritual power of electricity around you. Take some of it into you, carefully, and see how it’s power is available. Other people have tapped into the energy production from nuclear power and fossil fuels, but as time moves forward we also have solar, hydro electric, and wind power (hopefully) becoming more available and widespread. Of course, most spiritual practitioners will already be tapping into energy of the Sun, Water and Wind, albeit in different ways.

Of course, once you have that energy, it’s all a question of what do you want to do with it. While flinging lightning bolts around sounds fun (cause that would be awesome) there is so much more to do with energy then just that. The obvious first one that many people turn to is healing. So much so that “energy healing” is the phrase for various types of metaphysical healing. Although I find the exact combination of words kind of humorous (cause you’re healing energy?) even though I know it means that you’re healing with metaphysical energy, it is still very amusing to me. The next common thing is using that energy to produce results. The energy of the elements, or the undifferentiated energy of creation, or other energies can all be focused on achieving results of a more material focus. Gaining wealth, drawing love, influencing people, encouraging crops, creating protection etc… are the second most common use of energy. This is usually done by visualizing the energy, putting the intention into it and then sending it on it’s way to do it’s thing. While some energies are easily recognized and accepted within various metaphysical communities, there are some that are more modern. Like the energy of money. How do you visualize that? What about the energy of Love? The energy of beauty? Maybe you could draw from Earth, or Venus, or Water, but what about just those energies themselves, on their own. What about the energy of a curse? Or the energy of harmful spirit? If you can visualize that and make it work, you can easily just manipulate the energy of those things in ways that other people might see differently coming from a more tradition perspective. If you are being followed by a spirit of the dead, being able to manipulate the energy of the dead, or death could be a useful trick to have to limit it’s effectiveness, or change it around and send it away (or back).

Of course, the other side of working with energy is that it is very personal. It’s much more about the ability and skill of the practitioner then anything else. At least in working in other frames of reference, like spirits, where it’s more about the relationship of the spirits and the practitioner and keeping the favor of the spirits then anything, energy is much more individual focus. I think that is why energy is more popular and acceptable means of working in this 20th century western culture because we are so individualistic. We want to be distinct and different and do things on our own. Having to rely on spirits is much harder thing to deal with then just being able to “plug in” and complete the circuit. It’s much more mechanical then other methods. Information and psychology can also do that, but there is still something about energy that is more accessible. Energy is much more fluid, free form, spontaneous, more natural gift and talent that people are more desirable to have. It can also be a great way to explain various extra sensory phenomena, from divination to psychic intuitive and mediumship, whereas looking at them from other models doesn’t always work well with everything. Explaining everything as energy is just a useful frame for many things, and one of those frames is that of the personal practitioner, and their personal energy, and being able to connect with external energy.

As an exercise, pick something in front you, right now, and draw it’s energy into you. Do it gently. Give some of your energy to it, again, gentle. If you feel like you’re going to get a headache, you’re pushing too hard. Feel how that energy of the object is different from yours. Feel how the object changes when you put your energy into it.

Another exercise is to examine your own energy. Stop, and feel your energy. How does it feel right now? Do you like how it feels? If not, why? Now change it. Change the energy to match up with a perception of how you want it to feel. When you have changed your energy, how you do feel now? Is it different from before? Now, reach out to the source of pure cosmic energy within you. Some people see it as just from the top of their heads. I tend to see it as coming from the center of my being, a pinpoint of shining light deep within. Let that pure cosmic energy fill you. How do you feel now? Do you like that feeling? How is it different from before when you first felt your energy? How is it different from when you shaped your personal energy into something more desirable? Now collect that pure cosmic energy and form it into a sphere or ball. You can use your hands if you want, but you have to. Let the ball fill up and become dense. Then turn that energy into any other kind of energy that you may want. Then take the ball and either send it to someone, or fill yourself with it’s energy to charge you with it. Notice how being filled with that energy feels differently, but also how you interact differently with the world while filled with that energy. Try this exercise with different energy at different times or different days. Maybe even stack energies together, to see how they mingle and what effects they have.

D is for Devotions

2 Replies

Devotions. In my experiences it seems that most neo pagans of various sorts are not especially into, or do, devotions. Oh, they might be dedicated to this god, or that goddess, and they might collect all sorts of images and read all sorts of books, but when it comes down to it, the most you might call “devotional” is that when they do a ritual and offer up some stuff and ask for something in return. It’s certainly not a regular practice, let one weekly or daily. This of course might be my own slanted viewpoint, as I find I am often interacting with people who are new to the craft, and so the idea of devotions is not something they are aware, usually because of their background. They might even be actively rejecting it, as it has something that triggers old memories of childhood religious training, or unpleasant interactions in a previous religious settings. So, they seem to fall by the wayside. I do believe there are people who do devotions, and I like to think I follow many of their blogs, but over all it seems to be something that is done more by longer established living traditions, like ATR’s, culturally situated Buddhist practices, Hinduism, etc…

Of course, what’s interesting is that if you look into some of the first books about Wicca and witchcraft, devotions are there, but not always obvious. I think because it’s kind of small in the context of a wiccan circle because it comes down to the cakes and wine. That is all it is. That is the devotional part of the ritual, but at the times I have done it, if you do it with reverence and it can be really intensely devotional. Although it seems that many groups treat it more celebratory then as an act of devotion and offering, and also a communion with the gods.

Of course there are many other ways that it can be done. My personal methods are mostly done through incense, a candle (or two) and clean water. All of the items are blessed by me, and in doing so I clearly state that it is for this goddess or that spirit, and set it out for them to partake from. It’s all pretty straight forward and also very historical, as many cultures have offered incense, flame and light, and water, perhaps followed with prayers of praise and adoration. Sometimes I have included food stuffs, usually sweets. Some other ways is that I find items or plants that have a relation to the god or spirit, and I leave them their, as part of their personal collection. For my main goddess I have given un-shelled walnuts, as she is identified with walnut trees. These were votive offerings that I have blessed, and remain in a bowl on her space by her. Another offering that is good to make is prayers. Making prayers to powers that you have a good relationship with, even just to thank them, and praise them, is a great way to build a relationship with them, especially if you don’t ask for anything specific, or just indicate general blessings and good fortune, which if they are spiritual close to you, they will already be supplying to you as best as you can. Not that asking hurts, but if you only go to someone to ask them for something all the time, I know people get tired of that behavior, and so I can only imagine that gods and spirits do as well. Sometimes it’s good just to be grateful, and express that gratitude.

Other devotions can be even more involved. Leaving things in specific places. What little knowledge I have of ATR’s is that various spirits have places associated with them, where offerings to them are expected to be left. It’s very easy to look into European and Mediterranean, and other regions of antiquity and soon figure out places that were that gods or spirits special zone of influence. It can be correct to leave offerings there. It also seems that some areas were also open to any spirit. Crossroads seem to be a popular place where all spirits go at some time, and so leaving offerings there, and placing them there in a ritualized manner with respect and devotional practice can be quite the experience. Doing it in a public place that is often traveled through, can also be an intense experience, as demonstration of your dedication to overcome potentially socially awkward situations (like being in a graveyard with a crossroads in the middle of the graveyard, leaving offerings for the spirits of the dead, and other beings, at midnight) that in and of itself is an offering of time, and facing your fears. Or going to the beach at dawn, and leaving offerings to be picked up by the surf. All these places can have a devotional element, that when done with a focused intent, can help you connect more with the gods and spirits. Another part of devotions can be timing. As indicated in previous paragraph, times can also be an important part. If you really start doing devotional practice, you end up with your own liturgical calendar of feast days, offering days and what not. Depending upon their role, some gods might want their offerings down during daylight hours. Other spirits might prefer them given at night, when it’s dark. Some might prefer it to be during a new moon, whereas others prefer a full moon. Some prefer having their water refreshed once a week, whereas others might need it refreshed every day, along with incense and prayers when it is given. It depends upon you and the spirits and gods being worked with. It also seems that spirits and gods know what they can ask for from someone, and not from someone else. While one person might be called to make baked goods which go uneaten for 3 days, until they are shared, others might only need to give a quick prayer. The one who must bake, can bake, and the one who can pray, is pretty much only able to pray. While some might think the physical offerings and time that went into them might be more meaningful, a heartfelt and sincere prayer done with focus and intention can be quite powerful, even more meaningful because of that focus and attention. But it has more to do with the time, that which can be given as well as the time that it is given.

By giving focus to offerings, place and time, a devotional practice will soon develop. From my own experience, a devotional practice will really transform and change how you interact with gods and spirits, as well as your own spiritual practice. When you start making offerings, it seems as though something switches on. It makes the spirituality more day to day, and more real in a practical physical sense. If you are willing to dedicate 5 minutes every day to relate to some spiritual intelligence, then maybe there is something more to this. Even if you are just operating from a psychological model, drives the point of a certain level of realness which change ones practice in a many ways.

C is for Conjure

Leave a reply

Part of my magical education is in conjure/rootwork/hoodoo/witchcraft (a combination of terms that I take from a series with that title compiled of internviews collected by Harry S Hyatt). I can honestly say I originally came to it back in the early 90’s, mostly in the forms of dollar books about magic, like Marie Laveau’s Black and White Magic and other similar texts. It was also about that time that I first discovered Lucky Mojo and their archives of spells and information, things which amazed me and enchanted me, and also pointed out things like working with Psalms and the bible for magic. Being raised in a thoroughly unusual sect of Christianity that is quite mystical in my opinion, the idea was right on, and I full embraced it.
Later on, much later on, I would find Lucky Mojo again, and memories of it’s first discovery came rushing back to me, and I went to friends that I shared the interest in magic with and I told them “I am going to sign up for Catherine Yronwode’s Correspondence Course” and they said “Oh awesome, we just did, how cool we can work on it together” and I said “WHAT??? You knew about this and you didn’t tell me?!?!?!” and the next day I signed up and everything was awesome. And we would talk about what we read, and what were doing, and where to finds baths, and herbs and everything. It really became the new drink I couldn’t put down, and really still haven’t to this day. It really opened my eyes to a much greater world of magic, of folklore, of herbs then other books, and study had done before.

It also opened my eyes to African American people and culture, and it really made me re-evaluate some of my actions and inner behaviors, that are really just taught across the melting pot of culture in the United States. It set the spark to my flame that wants to know things, to understand things, and see how and where people are coming from, because I just really like to know. I have this thing where I value knowledge for it’s own sake and nothing else. With that in mind, I read other books. I sought out folktales of Southern African Americans, and more of their poetry, both older and perhaps famous, but also contemporary. I read academic publications of people who have researched the interesting and unique combination of folk magic practitioners of African Americans. I set foot in botanicas that are scattered about the Greater Los Angeles area, and became familiar with parts of the African diaspora, so I could learn to identify the difference between a conjure man, and member of an Afro-Caribbean religion, and Mexican folk magic practitioner. I went looking for older pamphlets about spiritual work that are still in print today, because they are regularly popular. During it all I sat down, and I burned candles, and worked with oils, and made incenses and powders and baths from minerals and herbs, and I went to crossroads and gathered graveyard dirt with a dime and bottle of whiskey and I learned to listen to spirits and Spirit.

With all that in mind, I then looked to what seemed to be missing from European stuff (being of European descent) and I found bits and pieces. Reading about hexerei and braucherie, and picking up the Long Lost Friend, and I got into grimories from Europe and made myself read a full translation of the Three Books of Occult Philosophy from cover to cover, reading the footnotes, and looking up terms, and noticing patterns and elements that appeared in the USA among folk magic practitioners, and where they got it, well, they seemed to get it from early merchants of the 20th century whose African American and southern customers who wanted secret symbols, magic squares, blessed salt and john the conqueror roots. I noticed that a lot of herbal folklore was living in Conjure. But yet, it was handled in a unique way. I noticed that in contemporary American alternative spirituality the tools of conjure play and important role, a role that was quickly adopted in the 60’s and 70’s with magic oils, incenses, bathes, washes and colognes with names like “Bend Over” and “Kiss me” but with the neo pagans making their own like “Saturn” and “Goddess” because those neo pagans were hungry for magic and sorcery and witchcraft, and the unique, and the curious, and occult. I think this is a hunger that continues today, which is why people are always finding new ways of doing old things, but also the old ways of doing things, and making all their distinctions, and separate groupings, and traditional crafts, and conure this and hoodoo that because they are curious and hungry for magic. For conjure.

C is for Cenaz

Leave a reply

The rune I like to attribute for the letter C is Cenaz, or just Cen. The symbolism associated with Cenaz is the torch, a piece of wood or metal, that often has some kind of extra fuel source attached to one end, with that fuel source is often some kind of textile that has been soaked in some kind of accelerant or flammable chemical. This allows the torch to be carried around to shed firelight in dark places, either inside buildings that didn’t have windows (and thus no natural light) or in caverns.

As indicated by the symbolism of a torch, this rune is about fire, and light, and things being revealed. In this case though, this is the fire that has been tamed by humanity (unlike qweorth), the light that is wielded by humanity (unlike sowilo), and what is revealed is what is sought by humanity. This colors my interpretation of Cenaz as being the light and fire of humanity, our inspiration, our drive, our passions, that which makes us burn, ignite and shine. While a common symbol for learning, knowledge and education is the lit oil lamp, a symbol that is very Mediterranean, the northern European equivalent would be the torch. You could also extend it to the forge as well, as that is the fire that is harnessed and controlled to create and make things for use by humanity, from basic metal tools to weapons. But that flame is also metaphorical, the flame of passion, the fires of creativity, that spark of an inspiration that sets people on the path to making, making anything from prose to computers.

As I’m writing this, I’m alternating with videos on YouTube, and it occurred to me that these things, music videos, lectures, comedic gags, are that spark of Cenaz at work. Someone had that idea of creating something that would be filmed and made into a video, to express something, or share information that is important to them, or even just to create a laugh, a moment of joyous catharsis. The flame of Cenaz is shining there, revealing something from the creator, but also revealing something to the audience.

My own experience of the spirit of Cenaz was that he was a slim figure, with bright red hair and pale skin, with features like fantasy elves. He was elegant, but crafty and clever and quick with words.

A ritual for Cenaz

what you’ll need
-a red candle
-a candle holder
-any kind of oil that is scented with cinnamon
-a small slip of paper
-red pen

take the slip of paper, and with the red pen, draw the Cenaz rune on it. Then take the red candle, and with a metal implement (pin, needle, nail) carve a Cenaz rune also into it. Anoint the candle with the chosen oil. Some options could be Fast Luck, or Abramelin oil, or a personally made oil that uses cinnamon. Place the candle in the holder, and set the holder on top of the paper. Light the candle, and as it burns chant to your self the name of the rune Cenaz (the C is a hard “k” sound) 9 times. Imagine the flame of the candle beaming it’s light into your eyes and our third eye, and that light sparks a flame inside you. That flame reveals things inside you, revealing your passions, revealing ideas and thoughts for things to do and make, revealing artistic pursuits of all kinds, to forgotten knowledge, events or memories that could be of a benefit to you know. Do this for about 15 minutes. Then snuff the candle with your fingers or a candle snuffer. Repeat this for 7 days in 15 minute increments, until the last day when you should let the candle burn out completely, although before you do so, take the paper form underneath, and burn it in the flame, putting into a fire safe container to burn until it is consumed. Dispose of the ashes by the entrance to your home or building of residence.

B is for Blood

Leave a reply

The inspiration I am having right now seems to be a very potentially a difficult and challenging topic, but, nothing is else is coming to mind, so here I go.

Blood. It makes quite a few people very squeamish. I know I dread getting shots or giving blood, but sometimes it needs to be done. But blood also was a part of more then a few ancient traditions, and often in different ways.

The most significant and seemingly enduring symbolism of blood is life. Because when a human being, or an animal is cut or pierced, they bleed and this red fluid comes out, and if enough red fluid comes out, that person or animal dies. And so, anything that has a red fluid, or could be used to produce a red fluid like substance, became symbolic of this red fluid that seemed to be the vital fluid and liquid of life. Thus trees that produce red sap, minerals that could produce red pigments, plants that would produce red dyes, and everything else that would produce red. Because of the primal, atavistic recognition of the importance of blood, red is probably one of the three most long lasting and widely used colors, the others being white and black.

Over time, the importance and value of blood and it’s life power became recognized in various cultures. In ancient burials, people’s bones would be rubbed or dusted with red ochre, perhaps as sign or significance of their blood returning to the earth, or with the thought that they might rise up again, perhaps has a spirit, or being reborn. The word “bless” actually comes from a root word meaning blood, as the method of blessing things in some culture was to sprinkle the blood of sacrificed animals upon them, either items or people. In modern Northern European paganism, they celebrate “blots” which originally referred to the offerings of blood that were involved in such events.

Because of the significance of blood, who had control of it’s spilling, and also its source, became very important and controlled especially when it came to humans. Many ancient cultures probably had laws governing menstrual blood. While there are still continuining examples today, such as Orthodox Judaism, Islam, and Hinduism, although some of the countries where these religions operate have deemed those laws to be unfair and unequal to women (which they are) some people still follow them out of tradition. Thus women become set aside during their menstrual period. I suspect this was widespread through the ancient west, as Agrippa makes note in the 3 books of Occult Philosophy that menstrual blood, and even the shadow of menstruating woman was deemed to be very hazardous and even dangerous to everyone around them, as it might blight crops, stop cows from milking, kill lesser animals, and bring infertility to other women and impotency to men. A very different viewpoint from most modern paganism, which has been strongly influenced by feminism and the movement to bring justice and equality to women.
The other image of blood, supported by the movie industry, is of course one of human or animal sacrifice, usually portrayed as horrific act involving torture and barbarous methods of butchery for the target involved. While in most things I have read, it seems less and less likely that ancient mediterranean cultures did practice human sacrifice, there is still documentation of it occuring in other parts of the world, although usually in very special and specific cases. While in most of the Western World, animal sacrifice is also gone to a certain degree (outside of Kosher and Halal traditions) in Africa, and the african diaspora, Animal sacrifice plays a role, and blood is often the key part of the sacrifice. As blood is considered the vital essence, it is that which is usually offered to the gods and spirits, whereas the muscle maybe kept and cooked and distributed to the community to eat and feast. Unlike in horror movies, the sacrifice is usually done respectfully , with very little suffering, and is more like a ritualized method of butchering the animal then the horror movie shocker of torture, mutilation and waste.
An example of offering blood from ancient Sparta was in a ritual to Artemis. One of her priestess would hold her image, while men would take a whip and beat the new young men, until the blood flowed freely down their backs. If the image grew heavy, the priestess would say so, as that was a sign that the man was holding back, as he favored the young man and wished to lessen the harm. This was a ritual to propitiate Artemis’ wrath for the grave insult that was done to her by the Spartans. Originally they thought she wanted them to kill one of the young men, but realized that only their blood was needed, so the scourgings began instead. After being scourged, the young man was officially a man, and no longer a boy or youth.

There is some people who given blood in modern practices. Some of them are reconstructionists, trying to recreate the pagan past as honestly and correctly as they can. Others might be unallied to any particular group, but following intuition and inspiration, will give their own blood, or perhaps blood collected from butchers. The easiest way to give your own blood is with diabetic needles, as they are often sold sterilized, and really all you need is just a drop.
Another way you can give blood though is more metaphorical. The phrase “blood, sweat and tears” as a sign of hard work and effort put into a project would be a fitting offering to the Gods and spirits that you seek a relationship with. This “blood” is often just as acceptable, or even more so then physical blood in this day age.

B is for Berkana

Leave a reply

Because I spent I good deal of time talking about two other runes that relate to trees, it only feels appropriate that the only B rune should be talked about.

Berkana is often translated as birch, a tree that most people are probably passingly familiar with. It has white bark, which often is seen peeling off during certain parts of the year, which seems similar to some kinds of paper, and in fact people did use to write on birch bark for somethings and probably still do, I think it is the white bark of most birch trees that probably stands out the most in my mind, as that much stark lack of color is very distinct, especially when it is off set with many green leaves.

The esoteric symbolism of birch and berkana is what is usually focused on. The meanings that I have always ascribed to it is growth, healing, nurturing, becoming, life changes, and liberation. My own meditations and journeys with this rune have pointed to the powerful feminine influence. My own experience of the spirit of Berkana is as the Birch mother, female spirit with pale skin and green hair, who dwells in a endless forest of birch, with light shimmering through the leaves of the forest.

In part of the tree pattern that seems apparent in the runes, Berkana is the world tree as the generative, creative aspect. In the history of the world, the birch was the first tree to emerge in open areas, quickly turning an area that was an open meadow into a forest, and as the glaciers retreated further north, birch trees would continue to follow, while other trees may then fill in the areas that had once been filled with birch. In the Anglo-Saxon rune poem, it is even described as just growing from suckers that the parent tree spread from it. Although now days research has shown that is not actually a birch tree or a member of the betula family, the concept of prodigous generative power carries forward in the rune.

A is for Aegishjalmur

Leave a reply

I’m sure most people who are interested in this sorts of things will be somewhat passingly familiar with the aegishjalmur, and it’s also most common appearance. However, there are quite a few variations on that form, and they were used for a good number of things from looking at various spells and entries in Icelandic magic of the middle ages.

This particular version, shown above, is one of my favorites. The name of these is aegishjalm arnirniu (I’m sorry, I don’t quite know how to put accent marks in there, so I apologize for their absence) which is translated as the Nine Helms of Aegir. The text associated with them says “These are the nine helms of Aegir that everyone who deals with knowledge cannot do without. Each of them should be used.”

Following these directions, I put them all down on a piece of paper, in red ink, and proceeded to use that as petition paper that would I burn candles on (thus the waxy circle on the paper, yes this is a photo graph of the actual talisman). As there is no further directions given, I just laid them all out as I felt was aesthetically pleasing, and using oils and incense with them as it relates to wisdom, knowledge, and mind empowerment.

Here is a spell.

What you’ll need

-a purple candle

-a wisdom oil (King Solomon’s Wisdom, or just Wisdom etc…)

-incense (wisdom incense if you can, but just frankincense or copal will do in a pinch. You can could also burn sage leaves)

-a candle holder

-piece of paper

A piece of solomon seal root

-red pen

Take the piece of paper (something about 2×4 inches will be fine) and using the red paper, write the 9 helms of aegir on the paper. Put it however you want, but there should probably be a helm in each corner and a helm on each side with one helm in the middle.

Using the Wisdom oil and your finger, dab a small amount of oil on to each helm.

Take the solomon seal root, and fix it with the Wisdom oil.
Take the purple candle, and anoint it with Wisdom oil. Do this however you prefer anoint candles. Set the candle in the holder, and place the holder on top of the piece of paper. ( I find a good brass holder is good for this purpose.) If you can, place the Solomon seal root under the candle holder, on top of the paper, or place it next to the base of the holder.

Light some charcoal, and put it into your censer, brazier or whatever you burn charcoal in. Put a good pinch of incense on the charcoal and let it smoke. Light the candle wick and let it burn.

As the candle burns, you should pray. You might recite mantras for wisdom, recitations from Psalms or Proverbs. You can also pray silently, and allow the Wisdom of God or the Gods, or the ancestors to come to you and fill you. You could also meditate.

You can do this spell in one day, by letting the candle burn down. You could also repeat it for 7 days, burning the candle in 15 minute increments, snuffing it each day with your fingers or a candle snuffer, until the 7^th day, where you should let it finish burning.

Take the solomon seal root, and put it into a flannel bag of either white, purple or red, along with the paper with the nine helms on it. Carry it with you, or place it under your pillow as you sleep, keep it on a secure place on your altar or wherever you keep your altar. Whenever you are doing your daily practice of prayer, you should take it, and wear the bag, or sit with it while you do your daily prayers or meditation.

RUNEWORKER

The Runes, Rootwork and Sorcery of Brother Christopher

Category Archives: Pagan blog project

E is for Energy

C is for Cenaz

B is for Berkana

A is for Aegishjalmur