Chakra Healing Explained

Chakra Healing Explained

The chakras distribute the life force through the physical and subtle bodies. They are the source of physical, emotional, mental and spiritual energy.

Traditionally, there are seven major chakras associated with the physical body. They are aligned with the spine and located in the base of the spine, the lower abdomen (sacral), the solar plexus, the heart, the throat, the centre of the forehead (third eye), and the crown of the head.

When our chakras are blocked, or not in balance, the free flow of energy is impeded, leading to physical, emotional, mental or spiritual dis-ease. When the chakras are unblocked and free-flowing, however, we enjoy optimum health.

Each chakra is associated with specific colours and crystals and governs different aspects of human emotion and behaviour.
Using crystals with the chakras can have a great healing effect.

ROOT CHAKRA – 1st Chakra

Located at the base of the spine. Colour is red (representing passion for life) or black (signifying stability or grounding).

Governed by the adrenal glands, it looks after our bones, teeth, nails, spinal column, anus, rectum, colon, prostate gland, blood and cell building.

The base chakra controls our “grounding” to the earth and is associated with all our survival instincts and self-preservation.
Relates also to the physical body, individuality, stability and security.

Base Chakra gemstones are mostly red and black though there is never a ‘wrong’ colour or stone if your intuition points you to include others.

Primary Root Chakra Colours


Related chakra: base chakra – 1st chakra

Keynote: Strengthening of the life force, will and sexuality; stimulating.

Red builds vitality on the physical level. Circulatory system, sexuality. Stimulating to the energy levels of the metabolism, lower extremities, and most blood conditions. Awakens our physical life force. Used for colds, poor circulation, anaemia and mucus ailments. Stimulates deeper passions—sex, love, courage, hatred, or even revenge. It gives courage and perseverance. Strengthens the will.

Gemstones: Bloodstone, Ruby, Carnelian, Red Tiger are just some suggestions.


Related chakra: base chakra – 1st chakra.

Keynote: Protection, grounding, strengthening.

Black is protective, grounding and calming. It activates and strengthens the magnetic or feminine energies in the body.
Activates the subconscious mind, putting life, and all that goes with it, back into perspective.
Black should rarely be used by itself, but always in combination with another colour. It is most effective when used in conjunction with white.

Gemstones: Black Kyanite, Jet, Black Onyx, Tektite and Apache Tear are just a few suggestions.
SACRAL CHAKRA – 2nd Chakra.

Located at about three inches below the navel. Colour is orange (representing creativity and wisdom).

Governed by the gonads, it looks after our pelvic girdle, reproductive organs, kidneys, bladder and all body liquids.

The sacral chakra is associated with our relationships with others, our ability in giving and receiving, sexual / passionate love, and our creativity.

Sacral Chakra gemstones are mostly orange though there is never a “wrong colour or stone” if you intuition guides you to include another.

Primary Sacral Chakra Colour:


Related chakra: sacral chakra – 2nd chakra.

Keynote: Activation, construction, optimism, energy reserves

Muscular system, eliminative system, emotional aggravation and causes of physical problems.

Orange is the colour of joy, wisdom and creativity. Physically, it energises the body. It stimulates feelings of socialness.
On emotional and mental levels, it stimulates optimism and hope. It is tied to the muscular system of the body.
Assists in healing conditions of the spleen, pancreas, stomach, intestines, adrenals, food assimilation and depression.
Its expansive quality encourages the broadening of experience. Most shades of orange, including peach can be used to revitalise the physical body.
Peach can strengthen the aura.

Gemstones: Orange Calcite, Cooper, Tangerine Quartz, Carnelian, and Sunstone are just a few suggestions.

Located just below the ribs. Colour is yellow (representing analytical thought and intellectual activity).

Governed by the pancreas, it looks after our lower back, abdomen, digestive system, stomach, liver, spleen, gallbladder and nervous system.

The solar plexus chakra is our emotional centre. It aids in control of the “digestion of life”, thus the power and control over our lives.

Solar Plexus Chakra gemstones are mostly yellow thought there is never a “wrong colour or stone” if your intuition guides you to include another.



Related chakra: solar plexus chakra – 3rd chakra.

Keynote: Mental activity, intellectual power and ability, awakening.

Digestive system, gastro-intestinal tract, adrenal activity, left hemisphere brain activity.

Yellow is stimulating to our mental faculties, bringing mental clarity. Excellent for depression, as its sunny qualities include joy, optimism and confidence, awakening an enthusiasm for life. Effective in the treatment of digestive problems. Beneficial to the stomach, intestines and the bladder, as well as the entire eliminative system. Helps to balance the gastrointestinal tract.
Golden-yellow shades are healthful to both body and mind. It can facilitate ones learning capabilities.

Gemstones: Amber, Citrine, Tiger Eye, Golden Topaz are just a few suggestions to try.

HEART CHAKRA – 4th Chakra.

Located at centre of chest at the level of the heart. Colour is green (representing healing and balance) or pink (signifying unconditional love and compassion).

Governed by the thymus gland, it looks after our heart, upper back, lower lungs, blood, circulatory system and the skin.

The heart chakra is about unconditional love, connection, acceptance, transformation and powerful healing.
It is the centre of compassion, love, group consciousness and spirituality associated with a “oneness” with “all that is”.
It balances and bridges between the lower three chakras and the upper three chakras.

Heart Chakra gemstones are mostly green and pink though there is no “wrong colour or stone” if your intuition guides you to another.

Primary Heart Chakra Colours:

Related chakra: heart chakra – 4th chakra.

Keynote: Balance, growth, calming.

Circulatory system, sympathetic nervous system, conditions aggravated by emotions.

Green soothes and balances our energies. It helps to encourage our compassion, sensitivity and self-acceptance.
Has a calming effect, especially in inflamed conditions of the body. Soothing to the nervous system.
Awakens greater friendliness, hope, faith and peace. It is restful and revitalising to overtaxed mental conditions.
Associated with gratitude and material expansion. Spiritually, it encourages trust in the process of growth.

Gemstones: Gaia Stone, Amazonite, Green Apatitie, Aventurine, Bloodstone, Prasiolite, Jade, Green Kyanite, and Green Turquoise are just a few suggestions.


Related chakra: heart chakra – 4th chakra.

Keynote: Soothing.

Skin conditions and inflammations, immune system.

On all levels, pink is a soothing colour. Mentally, it can soothe conditions of anger and feelings of neglect.
Awakens qualities of delight, compassion, playfulness, love, purity and self-acceptance. Comforting to our emotional energies.
Stimulates the thymus gland and eases stresses on the immune system. Pink is most effective in treating skin problems and conditions, especially combined with aqua.

Gemstones: Rhodochrosite, Rhodonite, Rose Quartz, Unakite are just a few suggestions.
THROAT CHAKRA – 5th Chakra.

Located at the throat. Colour is blue (representing knowledge of, and oneness with, divine guidance).

Governed by the thyroid gland, it looks after our neck, throat and jaw, vocal chords, respiratory system, alimentary canal and arms.

The throat chakra is our communication centre, thus giving us our ability to verbally express ourselves and to be able to have open, clear communication of feelings and thoughts. Ability to release. It is the gateway to the Higher Consciousness and the gateway through which the emotions contained in the heart pass, to become balanced and harmonized.

Throat Chakra gemstones are mostly blue though there is never a “wrong colour or stone” if your intuition guides you to use another.



Related chakra: throat chakra – 5th chakra

Keynote: Peace, faith, aspiration, creative expression.

Respiratory system, eyes, ears, nose, throat, venous conditions.

Blue is cooling, calming and relaxing to the body’s system. It quietens our energies and has an antiseptic effect. Strengthens and balances the respiratory system.
Excellent for high blood pressure and all conditions of the throat. Eases diseases such as asthma, chicken pox, jaundice and rheumatism.
Gives qualities of idealism, devotion and understanding. Adds perspective to your experiences. Awakens intuition and eases loneliness.

Gemstones: Blue Apatite, Angelite, Celestite, Aquamarine, Blue Kyantite, Lapis, Sodalite, Blue Tigers Eyes, and Blue Topaz are just a few suggestions to try.

THIRD EYE CHAKRA – 6th Chakra.

Located between and approximately one finger space above the brow. Colour is indigo (representing the search and attainment of spiritual purpose).

Governed by the pituitary gland, it looks after our face, left eye, ears, nose, sinuses, cerebellum (lower brain) and central nervous system.

The third eye chakra is involved with our intuition and our inner seeing, our higher consciousness, emotional and spiritual love centre.

Third Eye Chakra gemstones are mostly indigo or purple though there is never a “wrong colour or stone” if your intuition guides you to use another.

PRIMARY “3rd Eye” (or Brow) CHAKRA COLOR:


Related chakra: third eye chakra – 6th chakra.

Keynote: Integration, purification, altered states of consciousness.

Endocrine system, reproductive system, infection, most conditions of the head and face.

Indigo is a dynamic healing colour on both physical and spiritual levels. It strengthens the lymph system, the glands and the immune system.
An excellent blood purifier, it also assists in detoxifying the body. It is balancing to the hemisphere of the brain and all nerve synapses between them.
Indigo effectively treats all conditions of the face (including the eyes, ears, nose, mouth and sinuses).
It has a sedative effect and, when used in meditation, can assist in achieving deeper levels of consciousness.
Gives an expanded understanding, awakening devotion and intuition. Aids in problems in the lungs.

Energetic Healing
Related chakra: third eye chakra – 6th chakra.

Keynote: Intense purification.

Detoxifying the body.

Purple is effective when strong detoxifying of the body is needed. Its high vibration gives it the ability to purify the body.
It can stimulate venous activity and is beneficial for headaches. The red-purple range balances the polarities of the body.
The blue-purple range helps to shrink (such as tumours) and to cool, easing inflammations.

Gemstones: Charoite, Iolite, Amethyst, Sugilite, Flourite, Purple Jade and Lilac Lepidiolite are just a few suggestions to try.

CROWN CHAKRA – 7th Chakra

Located at the crown of the head. Colour is violet (representing enlightenment) or white (signifying purity, perfection and bliss).

Governed by the pineal gland, it looks after our cerebrum (upper brain) and right eye.

The crown chakra is the centre of an individual’s spirituality, enlightenment, dynamic thoughts and energy – our very essence.
It allows for the inward flow of wisdom from the ethers and brings the gift of cosmic consciousness.
When stimulated and clear, it enables one to see the truth concerning illusory ideals, materialistic pursuits and self-limiting concepts.
It further allows one to experience continuous self-awareness and conscious detachment from personal emotions.

Crown Chakra gemstones are mostly clear or violet though there is no “wrong colour or stone” if your intuition guides you to use another.

PRIMARY Crown Chakra Colour:


Related chakra: crown chakra – 7th chakra.

Keynote: Purification, transmutation, practical spirituality

Skeletal system, nervous system, some venous conditions, cancerous/tumorous conditions.

Violet is purifying on both physical and spiritual levels. It is very antiseptic. It balances physical and spiritual energies.
It is effective in cancerous conditions of the body. Helps the body to assimilate nutrients and minerals.
Violet stimulates qualities of truth, devotion, responsibility, inspiration and humility. It also stimulates dream activity.

Gemstones: Amethyst, Charoite, Iolite, Lepidiolite, and Sugilite are just a few suggestions to try.

Related chakra: crown chakra – 7th chakra.

Keynote: Purification, purity, amplification

White is strengthening. It is cleansing and purifying to the entire energy system. Awakens greater creativity.
Stabilises the energy system and gives it an overall boost. White amplifies the effects of any other colour used with it.

Gemstones: Clear Quartz, Opal, Moonstone, Selenite, Clear Apopholite, White Howlite, Helendulite, White Topaz and Danburite are just a few suggestions to try.

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Astrological Planting

Astrological Planting

This Astrological Planting post will hopefully be of great use to you on your spiritual path.

Waxing Moon: at this time plant leafy annuals that produce their yield above ground, such as: asparagus, broccoli, Brussels sprouts, cabbage, cauliflower, celery, cress, endive, kohlrabi, lettuce, parsley, spinach, etc.

Full Moon: during this time plant vine annuals that produce their yield above ground, such as: beans, eggplant, melons, peas, peppers, pumpkins, squash, tomatoes, etc.

Waning Moon: now is the time to plant biennials, perennials, bulb, and root plants. Also, plant trees, shrubs, berries, beets, carrots, onions, parsnips, peanuts, potatoes, radishes, rhubarb, rutabagas, strawberries, turnips, winter wheat, grapes, etc.

New Moon: this is the best time to cultivate, turn sod, pull weeds, and destroy pests of all kinds, especially when the moon is in the barren signs of Aries, Leo, Virgo, Gemini, Aquarius, and Sagittarius.

Moon in Aries: Barren and dry, fiery and masculine. Used for destroying noxious growths, weeds, pests, etc., and for cultivating. Don’t plant seeds.

Moon in Taurus: Productive and moist, earthy and feminine. Used for planting many crops, particularly potatoes and root crops, and when hardiness is important.
Also used for lettuce, cabbage, and similar leafy vegetables.

Moon in Gemini: Barren and dry, airy and masculine. Used for destroying noxious growths, weeds and pests, and for cultivation.

Moon in Cancer: Very fruitful and moist, watery and feminine. This is the most productive sign, used extensively for planting and irrigation. Good for planting any seeds.

Moon in Leo: Barren and dry, fiery and masculine. This is the most barren sign, used only for killing weeds and for cultivation.

Moon in Virgo: Barren and moist, earthy and feminine. Good for cultivation and destroying weeds and pests. Good for all garden chores other than planting.

Moon in Libra: Semi-fruitful and moist, airy and masculine. Used for planting many crops and producing good pulp growth and roots. This is also a very good sign for flowers and vines. Also used for seeding hay, corn fodder, etc.

Moon in Scorpio: Very fruitful and moist, watery and feminine. Used for the same purposes as Cancer, especially good for vine growth and sturdiness.

Moon in Sagittarius: Barren and dry, fiery and masculine. Used for planting onions, seeding hay, and for cultivation.

Moon in Capricorn: Productive and dry, earthy and feminine. Used for the planting potatoes, tubers, etc.

Moon in Aquarius: Barren and dry, airy and masculine. Used for cultivation and destroying noxious growths, weeds, and pests. Limit garden chores to weeding and clean-up.

Moon in Pisces: Very fruitful and moist, watery and feminine. Good for planting all seeds. Used along with Cancer and Scorpio, especially good for root growth.

Basic Growing Instructions:

Storing seeds: Wrap the seeds in several layers of coffee filters to absorb the moisture, and put them in a jar in the refrigerator.
Germinating: Pour your seeds into a jar, making sure to use different jars for each different kind of seeds, cover in water and set in the refrigerator.
Every day for 2 weeks, strain out the water and add new. At the end of two weeks, any seeds that are floating are no good and should be thrown out.
Potting: Use trays and make sure you mark the different trays if you are growing more than one kind of plant, and then cover the seeds (three together) lightly with a layer of seed-starting potting soil. Keep the trays at a place where no animal will disturb them and water them daily. When sprigs start to show through, check to see if the plants you are growing enjoy full or partial sun and move the trays accordingly.
Transplanting: When the sprigs have grown to a hardy size, transplant them to the area you wish by using some kind of transplanting soil.
Continue to water daily, unless otherwise indicated by the species of plant you are growing.

Additional Instructions:

The gathering of the herb is traditionally done on the night of the full moon with a white-handled, curved blade called a boline. Ideally, the plant is taken when it is blooming.

After you cut the herb, you can either hang it upside down in some corner of the room to let it dry, or you can spread them thinly on a screen and let them dry in the full sun. Also, you can spread them thinly on a cookie sheet and cook them on a very low temperature till the herbs become are dry.

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origin of curing Ceremonies

The Origin of Curing Ceremonies.

The Origin of Curing Ceremonies is a very good read indeed

(White Mountain Apache)

This is how ceremonies among us for the curing of sick people.

Long, long ago, the earth was made. Then the One Who Made the Earth also
planned for each person to have a piece of land that he could live on
and call his own. Our people were living in one such place, but they
didn’t like that particular spot. So the one who made the Earth told
them to move to a new location, and when they did, they slept well,
and liked it, and lived in a good way. 

Then two men among them became sick and grew weaker day by day.
The people didn’t do anything for them because no one knew then about
illnesses and how to cure them. The one who made the Earth said, “Why
don’t you do something for these two men? Why don’t you say some
words over them?” But the people had no knowledge of curing ceremonies.
Four men among the people happened to be standing, one to the East,
one to the south, one to the west and one to the north. The one who
made the Earth spoke to one of these men, telling him, “Everything on
earth has power to cure all these things.” 

Now this man understood that knowledge was available. Then those four stood there. On the first night, the one standing on the east side began to chant a set prayer all by himself. On the second night, the one on the south
started to drum and sing lightning songs. On the third night, the one
on the west chanted a set prayer. On the fourth night, the one on the
north began to drum and sing lightning songs. 

They did not conceive this pattern in their own minds; it was bestowed upon them by the one who made the Earth. It was as if the knowledge of what they should chant or sing had suddenly been transmitted to them from outside.
Then the One who made the Earth said to these four, “Why don’t you
go to the two sick men and say some words over them and make them
well?” So those four went to where the two sick men were and worked
over them, and they were cured. From that time on, we had curing
ceremonies and knowledge of the different kinds of sickness that may
be caused by various things. That’s the way all curing ceremonies

If by chance you need help with material placed on our website please contact Kimberley Morgan. Kimberley will be only too pleased to help with any issues you may have. If you should have any positive suggestions for our site we will be pleased to hear from you.

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Black Magic Also Black Magic Explained

Black Magic Also Black Magic Explained

Pure Black magic WILL delete love and business rivals, convert situations that cannot be fixed by any other means.

Black magic is a powerful energy capable of rewriting destiny.

Black magic unlike white magic … binds and banishes:

Binding black magic means casting a spell designed to restrict or limit the actions of someone (or some energy).

Banishing means forcing someone one or some energy to disappear, or ordering them to return to their original source.

White witches or wiccans consider this negative because it controls another person’s free will. The black magic witch may well force someone to do something they do not want to do, or coerce someone into doing something against their will.

Black magic is honest, white magic is weak and rarely works because the truth is to alter any situation you have to take control and manipulate it.

Black magic works because:

1, Everything that exists is interconnected: have you ever thought about a person and then they have phoned you or you have bumped into them in the street? This is because we are unconsciously connected.

2, The energy within the human mind is not separate from the energy in the physical world.

3, The witch focuses mental power in order to move and direct the energy’s outcome.

4, By moving and directing the energy, a person’s mind can affect events or conditions in the physical world outside of the self. This process is called magic.

Casting a black magic spell is:

An act of magic. A spell has a set of words and actions that represent the change or results you are after. These words and actions focus the mind and help the person casting the spell to move and direct the energy, causing the desired change to occur in the physical world.

Fire and flames appeals to the primal self and triggers the unconscious mind. Fire is one of the most fundamental of magical materials. The deepest and most ancient parts of the human brain are aroused by the image of fire.

Candles are used in the following ways … on an alter symbolising the Goddess and or the God.
Candles are located in each of the four quarters (north, east, south and west) of a ritual circle mark the boundary of the scared space.
Candles are available in many colours and serve as a way to introduce different colours and their associated energies and symbolic meanings during ritual worship and black magic.


The black magic witch enters a trance during a ritual to experience or communicate with the divine.

Black magic is the only real magic!

Black magic explained

Black magic or dark magic as it is sometimes called is a form of magic that is intended to draw malevolent spirits or entities and is usually performed for acts of evil. During the inquisition, Christians were frightened of witches and warlocks who practised these black magic rituals but now in modern times witches will use the term black magic to offset the good magic they profess to practise, as black magic is said to be very rarely used.

In olden days, black magic was performed to gain benefit without regard to the harm that it caused others and indeed most performed black magic solely to hurt and inflict damage on others. The difference between black magic and white magic is still debated amongst modern witches with several theories contrasting the two branches. Theories such as the “all as one”, “no connection” and “separate but equal” theories all being popular and open for debate. The most popular theories include the all as one theory.

Believers of this theory believe that all magic, black or white is evil with black magic generally being associated with the devil or Satan.
Religions such as Christianity, Islam, Judaism and Buddhism all follow the belief that any type of magic is bad.

The dark doctrine theory.

As black magic refers to powers of darkness, believers of this theory believe that this type of magic relates directly to Satan.

The formal differences theory.

There are thought to be many forms and components to black magic and those casting the black magic have different interests and reasons for doing so, followers of this theory believe that black magic is only harmful when it involves the use of personal items such as clothing, hair or blood of those the spell is directed towards.

The no connection theory.

Followers of this theory believe that black and white magic have no connection at all as both practises use totally different forms, followers to this theory see both forms as totally opposing each other.

The separate but equal theory.

People who follow this theory believe black and white magic are the same thing with the only difference being the goals they accomplish and the means by which witches get there. All spells are spells and the difference is only determined by the outcome of the particular spell cast.

Black magic is usually said to be performed more by those who worship the devil hence the term black magic, magic spells cast this way will usually involve the use of one’s personal belongings such a piece of clothing, a lock of hair or blood. The spells cast are said to usually be for the sole purpose of bringing harm to the one they are directed at.

White magic is usually thought to help people and do no harm to others; popular spells of this type are love spells and potions, with the hope of bringing the love of your life into your arms. However, spells of this type usually involve the use of personal belongings too but for different means.
Thank you for visiting our website, may your God or Goddess be with you.

Thank you for visiting our website, may your God or Goddess be with you.

witches magical herbal

A Witches Magical Herbal.

There are many herbs that can be used for magical purposes. Here are but a few in a witches magical herbal.

In this magical herbal I’ve elected to list only those that could be found in an ordinary kitchen. Herbs can be readily available at a grocery store or nursery. It can be great fun growing your own herbs. If you happen to be short of space, herbs can be easily grown indoors in pots.

Herbs are wonderful for magic – they can be burned or tied up in
sachets or made into amulets to wear.

Anise: purification, protection, keeps away nightmares.

Basil: purification, protection, exorcism, love, prosperity.
Chamomile: prosperity, meditation, calmness.
Cinnamon: psychic powers, protection, success, healing,
clairvoyance, prosperity.

Dill: seeds draw money and protection, the flowers are used for

Hazel: mental powers, hazel nuts are used in fertility amulets or

Lemon Balm: health, success, love.

Lugworm: divination, clairvoyance, psychic powers, protection,
strongest when picked on a full moon night.
Nutmeg: clairvoyance, prosperity.
Parsley: purification, protection.
Peppermint: healing, purification.

Rosemary: protects from negativity, blessing, consecration, aids
memory, protection rituals of all kinds. 

Sage: healing, prosperity, wisdom.

Thyme: burn for purification, protection from negativity,

Yarrow: for a happy marriage, defence and protection.

The video below may be helpful to you.

A good friend of mine started growing her own herbs, with the help of her young daughter. The excitement her daughter gained from this experience lead her to grow her own herbs. It can be so much fun especially for the young ones watching herbs grow from seed. At this moment in time I have several herbs growing in pots on my kitchen window sill. I would recommend growing herbs to anyone.

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Plant Superstitions

Plant Superstitions

The superstitious notions which, under one form or another, have clustered round the vegetable kingdom hold a prominent place in the field of folk-lore.

To give a full and detailed account of these survivals of bygone beliefs, would occupy a volume of no mean size, so thickly scattered are they among the traditions and legendary lore of almost every country. Only too frequently, also, we find the same superstition assuming a very different appearance as it travels from one country to another, until at last it is almost completely divested of its original dress. Repeated changes of this kind, whilst not escaping the notice of the student of comparative folk-lore, are apt to mislead the casual observer who, it may be, assigns to them a particular home in his own country, whereas probably they have travelled, before arriving at their modern destination, thousands of miles in the course of years.

There is said to be a certain mysterious connection between certain plants and animals. Thus, swine when affected with the spleen are supposed to resort to the spleen-wort, and according to Coles, in his “Art of Simpling,” the ass does likewise, for he tells us that, “if the ass be oppressed with melancholy, he eats of the herb asp lemon or mill-waste, and eases himself of the swelling of the spleen.” One of the popular names of the common sow-thistle (Sonchus oleraceus) is hare’s-palace, from the shelter it is supposed to afford the hare. According to the “Grete Herbale,” “if the hare come under it, he is sure that no beast can touch him.” Topsell also, in his “Natural History,” alludes to this superstition:—”When hares are overcome with heat, they eat of an herb called Latuca leporina, that is, hare’s-lettuce, hare’s-house, hare’s-palace; and there is no disease in this beast the cure whereof she does not seek for in this herb.”

The hound’s-tongue (cynoglossum) has been reputed to have the magical property of preventing dogs barking at a person, if laid beneath the feet; and Gerarde says that wild goats or deer, “when they be wounded with arrows, do shake them out by eating of this plant, and heal their wounds.”

Bacon in his “Natural History” alludes to another curious idea connected with goats, and says, “There are some tears of trees, which are combed from the beards of goats; for when the goats bite and crop them, especially in the morning, the dew being on, the tear cometh forth, and hangeth upon their beards; of this sort is some kind of laudanum.” The columbine was once known as Herba leonis, from a belief that it was the lion’s favourite plant, and it is said that when bears were half-starved by hybernating—having remained for days without food—they were suddenly restored by eating the arum. There is a curious tradition in Piedmont, that if a hare be sprinkled with the juice of henbane, all the shares in the neighbourhood will run away as if scared by some invisible power.

Gerarde also alludes to an old belief that cats, “Are much delighted with catmint, for the smell of it is so pleasant unto them, that they rub themselves upon it, and swallow or tumble in it, and also feed on the branches very greedily.” And according to an old proverb they have a liking for the plant maram:
“If you set it, the cats will eat it;
If you sow it, the cats won’t know it.”
Equally fond, too, are cats of valerian, being said to dig up the roots and gnaw them to pieces, an allusion to which occurs in Topsell’s “Four-footed Beasts”
(1658-81):—”The root of the herb valerian (commonly called Phu) is very like to the eye of a cat, and wheresoever it groweth, if cats come thereunto they instantly dig it up for the love thereof, as I myself have seen in mine own garden, for it smelleth moreover like a cat.”
Then there is the moonwort, famous for drawing the nails out of horses’ shoes, and hence known by the rustic name of “unshoe the horse;” while the mouse-ear was credited with preventing the horses being hurt when shod.

We have already alluded to the superstitions relating to birds and plants, but may mention another relating to the celandine.

One of the well-known names of this plant is swallow-wort, so termed, says Gerarde, not, “because it first springeth at the coming in of the swallows, or dieth when they go away, for it may be found all the year, but because some hold opinion that with this herb the darns restore eyesight to their young ones, when their eye be put out.” Coles strengthens the evidence in favour of this odd notion by adding: “It is known to such as have skill of nature, what wonderful care she hath of the smallest creatures, giving to them knowledge of medicine to help themselves, if haply diseases annoy them. The swallow cureth her dim eyes with celandine; the wesell knoweth well the virtue of herb-grace; the dove the verven; the dogge dischargeth his mawe with a kind of grass.”

In Italy cumin is given to pigeons for the purpose of taming them, and a curious superstition is that of the “divining-rod,” with “its versatile sensibility to water, ore, treasure and thieves,” and one whose history is apparently as remote as it is widespread. Francis Lenormant, in his “Chaldean Magic,” mentions the divining-rods used by the Magi, wherewith they foretold the future by throwing little sticks of tamarisk-wood, and adds that divination by wands was known and practised in Babylon, “and that this was even the most ancient mode of divination used in the time of the Accadians.” Among the Hindus, even in the Vedic period, magic wands were in use, and the practice still survives in China, where the peach-tree is in demand. Tracing its antecedent history in this country, it appears that the Druids were in the habit of cutting their divining-rods from the apple-tree; and various notices of this once popular fallacy occur from time to time, in the literature of bygone years.

The hazel was formerly famous for its powers of discernment, and it is still held in repute by the Italians. Occasionally, too, as already noticed, the divining-rod was employed for the purpose of detecting the locality of water, as is still the case in Wiltshire. An interesting case was quoted some years ago in the Quarterly Review (xxii. 273). A certain Lady N——is here stated to have convinced Dr. Hutton of her possession of this remarkable gift, and by means of it to have indicated to him the existence of a spring of water in one of his fields adjoining the Woolwich College, which, in consequence of the discovery, he was enabled to sell to the college at a higher price. This power Lady N——repeatedly exhibited before credible witnesses, and the Quarterly Review of that day considered the fact indisputable. The divining-rod has long been in repute among Cornish miners, and Pryce, in his “Mineralogia Cornubiensis,” says that many mines have been discovered by this means; but, after giving a minute account of cutting, tying, and using it, he rejects it, because, “Cornwall is so plentifully stored with tin and copper lodes, that some accident every week discovers to us a fresh vein.”

Billingsley, in his “Agricultural Survey of the County of Cornwall,” published in the year 1797, speaks of the belief of the Mendip miners in the efficacy of the mystic rod:—”The general method of discovering the situation and direction of those seams of ore (which lie at various depths, from five to twenty fathoms, in a chasm between two inches of solid rock) is by the help of the divining-rod, vulgarly called josing; and a variety of strong testimonies are adduced in supporting this doctrine. So confident are the common miners of the efficacy, that they scarcely ever sink a shaft but by its direction; and those who are dexterous in the use of it, will mark on the surface the course and breadth of the vein; and after that, with the assistance of the rod, will follow the same course twenty times following blindfolded.” Anecdotes of the kind are very numerous, for there are few subjects in folk-lore concerning which more has been written than on the divining-rod, one of the most exhaustive being that of Mr. Baring-Gould in his “Curious Myths of the Middle Ages.”

The literature, too, of the past is rich in allusions to this piece of superstition, and Swift in his “Virtues of Sid Hamet the Magician’s Rod” (1710) thus refers to it:
“They tell us something strange and odd
About a certain magic rod
That, bending down its top, divines
Whene’er the soil has golden mines;
Where there are none, it stands erect,
Scorning to show the least respect.
As ready was the wand of Sid
To bend where golden mines were hid.
In Scottish hills found precious ore,
Where none e’er looked for it before;
And by a gentle bow divined,
How well a Cully’s purse was lined;
To a forlorn and broken rake,
Stood without motion like a stake.”
De Quincey has several amusing allusions to this fallacy, affirming that he had actually seen on more than one occasion the process applied with success, and declared that, in spite of all science or scepticism might say, most of the tea-kettles in the Vale of Wrington, North Somersetshire, are filled by rhabdomancy.
But it must be admitted that the phenomena of the divining-rod and table-turning are of precisely the same character, both being referable to an involuntary muscular action resulting from a fixedness of idea. Moreover, it should be remembered that experiments with the divining-rod are generally made in a district known to be metalliferous, and therefore the chances are greatly in favour of its bending over or near a mineral lode. On the other hand, it is surprising how many people of culture have, at different times, in this and other countries, displayed a lamentable weakness in partially accepting this piece of superstition.
Of the many anecdotes related respecting it, we may quote an amusing one in connection with the celebrated botanist, Linnaeus:—”When he was on one of his voyages, hearing his secretary highly extol the virtues of his divining-wand, he was willing to convince him of its insufficiency, and for that purpose concealed a purse of one hundred ducats under a ranunculus, which grew up by itself in a meadow, and bid the secretary find it if he could. The wand discovered nothing, and Linnaeus’ mark was soon trampled down by the company who were present, so that when he went to finish the experiment by fetching the gold himself, he was utterly at a loss where to find it. The man with the wand assisted him, and informed him that it could not lie in the way they were going, but quite the contrary, so pursued the direction of the wand, and actually dug out the gold. Linnaeus thereupon added that such another experiment would be sufficient to make a proselyte of him.”

In 1659, the Jesuit, Gaspard Schott, tells us that this magic rod was at this period used in every town in Germany, and that he had frequently had opportunities of seeing it used in the discovery of hidden treasure. He further adds:—”I searched with the greatest care into the question whether the hazel rod had any sympathy with gold and silver, and whether any natural property set it in motion. In like manner, I tried whether a ring of metal, held suspended by a thread in the midst of a tumbler, and which strikes the hours, is moved by any similar force.” But many of the mysterious effects of these so-called divining-rods were no doubt due to clever imposture. In the year 1790, Plunet, a native of Dauphiné, claimed a power over the divining-rod which attracted considerable attention in Italy. But when carefully tested by scientific men in Padua, his attempts to discover buried metals completely failed; and at Florence he was detected trying to find out by night what he had secreted to test his powers on the morrow. The astrologer Lilly made sundry experiments with the divining-rod, but was not always successful; and the Jesuit, Kircher, tried the powers of certain rods which were said to have sympathetic influences for particular metals, but they never turned on the approach of these. Once more, in the “Shepherd’s Calendar,” we find a receipt to make the “Mosaic wand to find hidden treasure” without the intervention of a human operator:—”Cut a hazel wand forked at the upper end like a Y. Peel off the rind, and dry it in a moderate heat, then steep it in the juice of wake-robin or nightshade, and cut the single lower end sharp; and where you suppose any rich mine or hidden treasure is near, place a piece of the same metal you conceive is hid, or in the earth, to the top of one of the forks by a hair, and do the like to the other end; pitch the sharp single end lightly to the ground at the going down of the sun, the moon being in the increase, and in the morning at sunrise, by a natural sympathy, you will find the metal inclining, as it were pointing, to the places where the other is hid.”

According to a Tuscany belief, the almond will discover treasures; and the golden rod has long had the reputation in England of pointing to hidden springs of water, as well as to treasures of gold and silver.

Similarly, the spring-wort and primrose—the key-flower—revealed the hidden recesses in mountains where treasures were concealed, and the mystic fern-seed, termed “wish-seed,” was supposed in the Tyrol to make known hidden gold; and, according to a Lithuanian form of this superstition, one who secures treasures by this means will be pursued by adders, the guardians of the gold. Plants of this kind remind us of the magic “sesame” which, at the command of Ali Baba, in the story of the “Forty Thieves,” gave him immediate admission to the secret treasure-cave. Once more, among further plants possessing the same mystic property may be mentioned the sow-thistle, which, when invoked, discloses hidden treasures. In Sicily a branch of the pomegranate tree is considered to be a most effectual means of ascertaining the whereabouts of concealed wealth. Hence it has been invested with an almost reverential awe, and has been generally employed when search has been made for some valuable lost property. In Silesia, Thuringia, and Bohemia the mandrake is, in addition to its many mystic properties, connected with the idea of hidden treasures.

Numerous plants are said to be either lucky or the reverse, and hence have given rise to all kinds of odd beliefs, some of which still survive in our midst, having come down from a remote period.

There is in many places a curious antipathy to uprooting the house-leek, some persons even disliking to let it blossom, and a similar prejudice seems to have existed against the cuckoo-flower, for, if found accidentally inverted in a May garland, it was at once destroyed. In Prussia it is regarded as ominous for a bride to plant myrtle, although in this country it has the reputation of being a lucky plant. According to a Somersetshire saying, “The flowering myrtle is the luckiest plant to have in your window, water it every morning, and be proud of it.” We may note here that there are many odd beliefs connected with the myrtle.
“Speaking to a lady,” says a correspondent of the Athenaeum (Feb. 5, 1848), “of the difficulty which I had always found in getting a slip of myrtle to grow, she directly accounted for my failure by observing that perhaps I had not spread the tail or skirt of my dress, and looked proud during the time I was planting it. It is a popular belief in Somersetshire that unless a slip of myrtle is so planted, it will never take root.” The deadly nightshade is a plant of ill omen, and Gerarde describing it says, “if you will follow my counsel, deal not with the same in any case, and banish it from your gardens, and the use of it also, being a plant so furious and deadly; for it bringeth such as have eaten thereof into a dead sleep, wherein many have died.” There is a strong prejudice to sowing parsley, and equally a great dislike to transplanting it, the latter notion being found in South America. Likewise, according to a Devonshire belief, it is highly unlucky to plant a bed of lilies of the valley, as the person doing so will probably die in the course of the next twelve months.

The withering of plants has long been regarded ominous, and, according to a Welsh superstition, if there are faded leaves in a room where a baby is christened it will soon die. Of the many omens afforded by the oak, we are told that the change of its leaves from their usual colour gave more than once “fatal premonition” of coming misfortunes during the great civil wars; and Bacon mentions a tradition that “if the oak-apple, broken, be full of worms, it is a sign of a pestilent year.” In olden times the decay of the bay-tree was considered an omen of disaster, and it is stated that, previous to the death of Nero, though the winter was very mild, all these trees withered to the roots, and that a great pestilence in Padua was preceded by the same phenomenon.
Shakespeare speaks of this superstition:—
“‘Tis thought the king is dead; we will not stay,
The bay-trees in our county are all withered.”
Lupton, in his “Notable Things,” tells us that,
“If a fir-tree be touched, withered, or burned with lightning, it signifies that the master or mistress thereof shall shortly die.”

It is difficult, as we have already noted in a previous chapter, to discover why some of our sweetest and fairest spring-flowers should be associated with ill-luck.
In the western counties, for instance, one should never take less than a handful of primroses or violets into a farmer’s house, as neglect of this rule is said to affect the success of the ducklings and chickens. A correspondent of Notes and Queries (I. Ser. vii. 201) writes:—”My gravity was sorely tried by being called on to settle a quarrel between two old women, arising from one of them having given one primrose to her neighbour’s child, for the purpose of making her hens hatch but one egg out of each set of eggs, and it was seriously maintained that the charm had been successful.” In the same way it is held unlucky to introduce the first snowdrop of the year into a house, for, as a Sussex woman once remarked, “It looks for all the world like a corpse in its shroud.” We may repeat, too, again the familiar adage:
“If you sweep the house with blossomed broom in May,
You are sure to sweep the head of the house away.”
And there is the common superstition that where roses and violets bloom in autumn, it is indicative of some epidemic in the following year; whereas, if a white rose put forth unexpectedly, it is believed in Germany to be a sign of death in the nearest house; and in some parts of Essex there is a current belief that sickness or death will inevitably ensue if blossoms of the whitethorn be brought into a house; the idea in Norfolk being that no one will be married from the house during the year. Another ominous sign is that of plants shedding their leaves, or of their blossoms falling to pieces. Thus the peasantry in some places affirm that the dropping of the leaves of a peach-tree betokens a murrain; and in Italy it is held unlucky for a rose to do so. A well-known illustration of this superstition occurred many years ago in the case of the unfortunate Miss Bay, who was murdered at the piazza entrance of Covent Garden by Hackman (April 1779), the following account of which we quote from the “Life and Correspondence of M. G. Lewis”:— “When the carriage was announced, and she was adjusting her dress, Mr. Lewis happened to make some remark on a beautiful rose which Miss Kay wore in her bosom. Just as the words were uttered the flower fell to the ground. She immediately stooped to regain it, but as she picked it up, the red leaves scattered themselves on the carpet, and the stalk alone remained in her hand. The poor girl, who had been depressed in spirits before, was evidently affected by this incident, and said, in a slightly faltering voice, ‘I trust I am not to consider this as an evil omen!’ But soon rallying, she expressed to Mr. Lewis, in a cheerful tone, her hope that they would meet again after the theatre—a hope, alas! which it was decreed should not be realised.” According to a German belief, one who throws a rose into a grave will waste away.

There is a notion prevalent in Dorsetshire that a house wherein the plant “bergamot” is kept will never be free from sickness; and in Norfolk it is said to be unlucky to take into a house a bunch of the grass called “maiden-hair,” or, as it is also termed, “dudder-grass.” Among further plants of ill omen may be mentioned the bluebell (Campanula rotundifolia), which in certain parts of Scotland was called “The aul’ man’s bell,” and was regarded with a sort of dread, and commonly left unpulled. In Cumberland, about Cockermouth, the red campion (Lychnis diurna) is called “mother-die,” and young people believe that if plucked some misfortune will happen to their parents. A similar belief attaches to the herb-robert (Geranium robertianum) in West Cumberland, where it is nicknamed “Death come quickly;” and in certain parts of Yorkshire there is a notion that if a child gather the germander speedwell (Veronica chamoedrys), its mother will die during the year. Herrick has a pretty allusion to the daffodil:
“When a daffodil I see
Hanging down her head t’wards me,
Guess I may what I must be:
First, I shall decline my head;
Secondly, I shall be dead;
Lastly, safely buried.”

In Germany, the marigold is with the greatest care excluded from the flowers with which young women test their love-affairs; and in Austria it is held unlucky to pluck the crocus, as it draws away the strength.
An ash leaf is still frequently employed for invoking good luck, and in
Cornwall we find the old popular formula still in use:

“Even ash, I do thee pluck,
Hoping thus to meet good luck;
If no good luck I get from thee,
I shall wish thee on the tree.”

And there is the following well-known couplet:

“With a four-leaved clover, a double-leaved ash, and a green-topped
You may go before the queen’s daughter without asking leave.”
But, on the other hand, the finder of the five-leaved clover, it is said, will have bad luck.
In Scotland it was formerly customary to carry on the person a piece of torch-fir for good luck—a superstition which, Mr. Conway remarks, is found in the gold-mines of California, where the men tip a cone with the first gold they discover, and keep it as a charm to ensure good luck in future.
Nuts, again, have generally been credited with propitious qualities, and have accordingly been extensively used for divination. In some mysterious way, too, they are supposed to influence the population, for when plentiful, there is said to be a corresponding increase of babies. In Russia the peasantry frequently carry a nut in their purses, from a belief that it will act as a charm in their efforts to make money. Sternberg, in his “Northamptonshire Glossary” (163), says that the discovery of a double nut, “presages well for the finder, and unless he mars his good fortune by swallowing both kernels, is considered an infallible sign of approaching ‘luck.’ The orthodox way in such cases consists in eating one, and throwing the other over the shoulder.”

The Icelanders have a curious idea respecting the mountain-ash, affirming that it is an enemy of the juniper, and that if one is planted on one side of a tree, and the other on the other, they will split it. It is also asserted that if both are kept in the same house it will be burnt down; but, on the other hand, there is a belief among some sailors that if rowan-tree be used in a ship, it will sink the vessel unless juniper be found on board. In the Tyrol, the Osmunda regalis, called “the blooming fern,” is placed over the door for good teeth; and Mr. Conway, too, in his valuable papers, to which we have been often indebted in the previous chapters, says that there are circumstances under which all flowers are injurious. “They must not be laid on the bed of a sick person, according to a Silesian superstition; and in Westphalia and Thuringia, no child under a year old must be permitted to wreathe itself with flowers, or it will soon die. Flowers, says a common German saying, must in no case be laid on the mouth of a corpse, since the dead man may chew them, which would make him a ‘Nachzehrer,’ or one who draws his relatives to the grave after him.”
In Hungary, the burnet saxifrage (Pimpinella saxifraga) is a mystic plant, where it is popularly nicknamed Chaba’s salve, there being an old tradition that it was discovered by King Chaba, who cured the wounds of fifteen thousand of his men after a bloody battle fought against his brother. In Hesse, it is said that with knots tied in willow one may slay a distant enemy; and the Bohemians have a belief that seven-year-old children will become beautiful by dancing in the flax.
But many superstitions have clustered round the latter plant, it having in years gone by been a popular notion that it will only flower at the time of day on which it was originally sown. To spin on Saturday is said in Germany to bring ill fortune, and as a warning the following legend is among the household tales of the peasantry:—”Two old women, good friends, were the most industrious spinners in their village, Saturday finding them as engrossed in their work as on the other days of the week. At length one of them died, but on the Saturday evening following she appeared to the other, who, as usual, was busy at her wheel, and showing her burning hand, said:
‘See what I in hell have won,
Because on Saturday eve I spun.'”

Flax, nevertheless, is a lucky plant, for in Thuringia, when a young woman gets married, she places flax in her shoes as a charm against poverty. It is supposed, also, to have health-giving virtues; for in Germany, when an infant seems weakly and thrives slowly, it is placed naked upon the turf on Midsummer day, and flax-seed is sprinkled over it; the idea being that as the flax-seed grows so the infant will gradually grow stronger. Of the many beliefs attached to the ash-tree, we are told in the North of England that if the first parings of a child’s nails be buried beneath its roots, it will eventually turn out, to use the local phrase, a “top-singer,” and there is a popular superstition that wherever the purple honesty (Lunaria biennis) flourishes, the cultivators of the garden are noted for their honesty. The snapdragon, which in years gone by was much cultivated for its showy blossoms, was said to have a supernatural influence, and amongst other qualities to possess the power of destroying charms. Many further illustrations of this class of superstition might easily be added, so thickly interwoven are they with the history of most of our familiar wild-flowers. One further superstition may be noticed, an allusion to which occurs in “Henry V.” (Act i. sc. i):
“The strawberry grows underneath the nettle,
And wholesome berries thrive and ripen best
Neighboured by fruit of baser quality;”

It having been the common notion that plants were affected by the neighbourhood of other plants to such an extent that they imbibed each other’s virtues and faults. Accordingly sweet flowers were planted near fruit-trees, with the idea of improving the flavour of the fruit; and, on the other hand, evil-smelling trees, like the elder, were carefully cleaned away from fruit-trees, lest they should become tainted. Further superstitions have been incidentally alluded to throughout the present volume, necessarily associated as they are with most sections of plant folk-lore. It should also be noticed that in the various folk-tales which have been collected together in recent years, many curious plant superstitions are introduced, although, to suit the surroundings of the story, they have only too frequently been modified, or the reverse. At the same time, embellishments of the kind are interesting, as showing how familiar these traditionary beliefs were in olden times to the story-teller, and how ready he was to avail himself of them.

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Common Druid Practice

Common Druid Practice.

Common Druid Practice

Common druid practice is worldwide and growing every day.

It seems that more seek the lifestyle it holds. Those who practice Druidry do so through a deep spiritual connection. The spiritual connection is perceived and experienced within the land and culture.

Many when they first find Druidry describe the feeling as ‘coming home’. Many rediscovered a connection with the land, its history and culture.

Common Druid Practice


This is more than mere interest; imbued with, gratitude and a sense of the perpetual flow of time.
It inspires a devotional commitment. An acknowledgement of the sacred and a recognition of deity . The recognition of Male, female and non-gendered gods within nature. This is the foundation of Druid practice.
Whether modern Druidry has any clear link to pre-Roman Britain is debated.
Historically Druidry was essentially an oral tradition. No texts are available written by our pre-Roman ancestors.
The religious and spiritual traditions survived in folklore. It flourished through poetry and mythologies. All was possible within the development of British/western philosophy.

Common Druid PracticeA good deal was incorporated into Christianity when it came to these lands.  Paganism continued side by side with the new religion.
In the eighteenth century a resurgence of Druidry led to Classical and Medieval texts. A good deal of today’s common Druidic practice is based on interpretation of that material.
This scrutiny continues today. Druids use this as a link to their ancestral past. As a religion today, Druidry is ever evolving.
Common practice is gained through Druids coming together. Druids share their experiences, rituals and celebrations.


                      The Druid And The Stubborn Skies.

Upon the fields of Ulster, the Druid Cathbad long had passed.
He left his knowledge to a few,and all but one, had long since passed.
The secrets of the land and nature, secrets from those sacred souls.
Sewn, into fields of wonder, then to rest with him alone.

Born under skies of roaring thunder. A child that always walked alone.
Found his way to silence, found a way to be at one..
Those days amongst the flowers, the trees and all that breathes with truth.
T’was there he found a way to live, somewhere, to seek out the roots.
The knowledge that was planted, bringing fruit to a hungry heart,
was where he met old Cathbad, this is where it was to start.

And so the years of learning followed like a growing wave.
The Alchemy and Healing, wisdom from an ancient age.
The reasons why it’s worth to try, the light that lights the day.
Those teachings, some they came with grace, and some they came with pain.
And then he was the only one, the last one to remain.
A Druid under stubborn skies, crying in the rain.

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Divinations Many Forms

Divinations Many Forms


Aeromancy is divination by observing atmospheric phenomena.

Divinations Many Forms: Aeromancy is also known as nephelomancy and aerimancy. In Italian this field of divination is called aeromanzia.

The word aeromancy comes from Greek, aero meaning air and manteia meaning divination.

Aeromancy is more than just predicting the weather; it is the art of foretelling the future by observing atmospheric, air, and sky phenomena.
This includes observing wind currents, cloud shapes, cloud formations, comets, falling meteors (“falling stars”), rainbows, and changes in weather patterns, storms, and anything else natural that can be seen in the sky.

Ancient peoples associated the weather with the gods and goddesses, believing that the weather revealed the will of the divine.

Eromancy is divination by taking omens from the air.
Austromancy is divination by studying the winds and cloud shapes.

Anemoscopy is divination by studying the winds. This ancient practice involves studying the speed, direction, and sound of the wind.
Anemoscopy can also include observing certain objects (such as dust or smoke) blowing in the wind, especially the shape of dust clouds blowing in the wind.
A variation of anemoscopy involves asking a question and then tossing a handful of dirt, sand, or seeds into the air and observing the answer from the pattern of the resulting dust clouds.
Anemoscopy by the sound of the wind involves discerning answers and messages directly from the changing sounds of stronger winds or even the sounds of wind chimes moving in gentle winds.
A pendulum variation of anemoscopy involves holding a pendulum over a circle lined with runes or other symbols and observing how the wind blows the pendulum.
Nephomancy is divination by studying clouds. This involves observing and interpreting the colour, shape and position of clouds in the sky.

The Celtic Druids made extensive use of nephomancy, which they called neladoracht.

A Medieval form of aeromancy involved summoning ghosts and spectres to project images of future events onto clouds.
François de la Tour Blanche wrote that aeromancy was the art of fortune-telling when spectres materialize in the air, possibly with the aid of demons, projecting images of the future onto clouds like a magic lantern.

Modern nephomancers observe the ever changing shapes of cloud formations as a form of meditation.
Chaomancy is a form of aeromancy that looks for visions in the sky, particularly in the shapes of clouds and cloud formations. The Hindu, Etruscans, and Babylonians made extensive use of chaomancy.

Ceraunoscopy (also called keraunoscopy) is divination by observing thunder and lightning. Ancient peoples believed that thunder and lightning were direct communications from the gods and goddesses, such as Thor (thunder) or Zeus (lightning). The Hindu, Etruscans, and Babylonians made extensive use of ceraunoscopy.

Tinia, the Etruscan god of lightning, was particularly associated with ceraunoscopy. Similarly, Adad, the Babylonian god of thunder, lightning, and prophecy, was particularly associated with ceraunoscopy.

François de la Tour Blanche “As for thunder and lightning these are concerned with the auguries and the aspect of the sky and of the planets belong to the
science of astrology.”

In the middle Ages, Europeans believed that thunder and lightning were omens of coming war, floods, or the death of an important person.

Ceraunomancy is divination by observing lightning. Ancient Roman augurs believed that lightning bolts from the east were favourable omens, while lightning bolts from the west were bad omens. Lightning bolts from the north were the worst omens. Lightning bolts from the northwest were a sign that very bad news would arrive soon.

Brontoscopy is divination by listening to the sound of thunder. Ancient Roman augurs (priests who specialized in the interpretation of auspices, the movement of birds, or sometimes other animals) believed that thunder from the left was a lucky omen or happy ending. Thunder from the right was a bad omen.
Thunder on Sunday indicated the death of an educated or wise man, such as a judge, general, or scholar. Thunder on Monday indicated the death of a woman.
Thunder on Tuesday or Thursday was a good omen, indicating plenty of grain (especially wheat, which the Romans called corn, not to be confused with maize) and sheep.
Thunder on Wednesday indicated the death of a prostitute or beggar or some other more general kind of bloodshed. Thunder on Friday indicated the murder of a great man. Thunder on a Saturday indicated widespread death, especially by plague.

Roadomancy (also called astromancy) is divination by observing stars, comets, and meteors. This differs from astrology.
Some people believe that a sincere wish made on the first star seen in the night sky will come true. Often the first night object seen in the sky is the planet Venus, which is sometimes called the morning star or evening star (depending on when it is seen).

Cometomancy is the taking of omens from comets. Information can be gathered by observing the appearance of comet tails.

Meteormancy is divination by observing meteors (often called “falling stars” or “shooting star”). Some people believe that a sincere wish made quickly while a “shooting star” can still be seen in the night sky will come true. In the 19th Century (1800s) people believed that a “shooting star” was a sign that a child had been born.

In Mithraism, the story of the birth of Mithra includes an example of roadomancy. Twelve Zoarastrian Magi (highly respected priest-magicians from the sacred caste of the Medes in Persia) followed the sign of a bright star that suddenly appeared in the sky to mark the location of the birth of Mithra.
Mithra was born of a virgin Goddess. The Magi brought three gifts, gold, frankincense, and myrrh, symbols of a king.

Several hundred years later the Christian followers of Paul claimed that an unspecified number of eastern Magi (by tradition, three) followed the sign of a bright star that suddenly appeared in the sky in the east. After meeting with King Herod and the high priests of Judaism in Jerusalem, the Magi followed the star six miles southward to Bethlehem to find the location of the birth of Jesus by the virgin Mary. The Magi presented gifts of gold, frankincense, and myrrh.
The Magi then were told in a dream to return home without seeing Herod.

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Crystal General Information

Crystal General Information

Crystal General Information

Some general information in regards to using crystals. Crystal

Small to medium tumbled crystals are more convenient for healing, when they are required to be placed on the body, they shouldn’t be too small, as they could easily get lost. Flatter crystals rather than oval or round ones sit more easily on some parts of the body, the forehead for instance.

It is useful to have at least two crystals of each colour.

This does not mean they have to be the same type of crystal. I find it better to have a variety of crystals as this allows you greater flexibility in your healing work. I would also recommend that you have at least 12 Clear Quartz Crystals as they can be substituted for any colour. You may also find that you will give these away to your clients from time to time. Sometimes people need something physical to take home with them and Quartz Crystals are ideal for this purpose, of course this does not stop you from giving them any other crystal if you intuition tells you to.

Larger crystals can be placed around the client when doing layouts, and can also be used for meditation, placing around the home and even outside in the garden.

It does not matter what size the crystal is it will work regardless of size, shape or colour.

There is no rule on how many types of crystals to use at any one-time, but you will probably find that you will only work with a small number each time.
Again you must let your intuition guide you here.

When choosing a crystal fora specific healing purpose like High Blood Pressure, look up the book and find the ones which are appropriate. You will find a number of them; just go with whatever you have or whatever your intuition tells you. It does not have to be the most expensive or the cheapest, just the right one.
(Do be careful when selecting or recommending a crystal for someone else as some can have astronomical prices).

Storing Healing Crystals

Crystal General Information

All crystals can be kept together with the exception of Opals they are not good mixers, when not being used. I have experimented with different types of Opals to see if any can be stored with other crystals. Every time I have found that the Opals will lose their colour and go very milky looking. When taken away from the other crystals the Opals will again take on their normal appearance and the milky effect will disappear. I do not have an explanation for this phenomenon, others say that the Opals are sulking and this is as good an explanation as any I have come across.

You can keep your crystals in a cloth bag, in a drawer, cupboard, and shoe box ore even in a display case. All my crystals reside in a glass display cabinet with sliding doors, these doors are not airtight and I feel that this is what the crystals want. I get a great feeling every time I walk past the cabinet.
The crystals seem quite happy in this environment as many of them have change since being in there. Some have had their colours deepened while others have repaired themselves of some small damage, like the Okenite, with its very delicate crystal shafts, when I acquired it, some of the crystals had flattened in spots these flat spots have now all but disappeared, some crystals just seem to be happier and they all give off loving and healing vibrations.
If you keep your crystals where they do not have light all the time or do not come into contact with you or others often, then it is wise to take them out from time to time and allow them to interact with the world around them. They just love to be around people.

A little aside,some people will tell you not to let others particularly children handle your crystals, as they are yours and only you should handle them.

I let everyone and anyone handle my crystals and nothing bad has ever happened to the crystals or the person handling it. You must be careful with children only so that they do not put small crystals or toxic crystals into their mouths, and also watch out for some of your more delicate crystals with both children and adults. Other than this let the world see and feel your crystals and their healing powers. goddess

Thank you for visiting our website, may your God or Goddess be with you.

the story of Mabon

The Story Of Mabon.

The Story Of Mabon

The story of mabon as told to me.

From the moment of the September Equinox, the Sun’s strength diminishes, until the moment of the Winter Solstice in December, when the Sun grows stronger and the days once again become longer than the nights…

During this time Mabon, Young Son, Divine Youth, Son of Light also disappears. He is taken at birth when only three nights old.

His Mother Modron laments…

With the help of the wisdom and the memory of the most ancient of living animals – (the Blackbird, the Stag, the Eagle, the Salmon, and the Owl), Mabon is eventually found. His seeker asks the ritual question of each totem animal: “Tell me if thou knowest aught of Mabon, the son of Modron, who was taken when three nights old from between his mother and the wall?”

All along, Mabon has been dwelling, a happy captive, in his mother Modron’s magical Otherworld / her womb. Modron is Gaurdian of the Otherworld, Protector, Healer, the Earth herself. Her womb is nurturing and enchanted, but also filled with challenges. Only in so powerful a place of renewable strength can Mabon be reborn as his Mother’s champion, the source of joy and Son of Light.

Once reborn Mabon’s light is drawn into the Earth, gathering strength and wisdom enough to become a new seed.

During this time we celebrate Mabon’s death and his return to Modron’s womb, where he will soon be reborn.

The Faeries roam this land and mournful
music fills the air this day, at this hour.
Modron, O! great Queen and Earth Mother,
we call you here to share your sorrow.

O! shadowed God, great son of Modron,
we plead your return from the mysterious world that keeps you.
The power of your brilliance is the joy of your mother.
Modron is Earth and the Mother we all attend.

Her bittersweet lament
nurtures your return to be born again and again.

Thank you for visiting our website, may your God or Goddess be with you.

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