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‘Heathen Survivals’

“In Scotland, as in other parts of the British Isles, the conversion to Christianity was largely led by foreign saints who were of noble birth or royal descent. They converted the tribal kings who then forced the new religion onto their subjects. For this reason the process was resisted by the lower class, and even by some members of the ruling power elite. The Chronicle of Lonecast recorded that as late as the 13th century Father John, the parish priest of Inverkiething, seduced young village girls so they danced wantonly around an ithyphallic stone idol. He allegedly 'stirred them to lust and [to] use filthy language' while leading a procession around the churchyard holding aloft a representation of 'the male organ of generation' on top of a pole. At Loch Mournie in the 17th century the local minister condemned his practitioners for continuing to practice the pagan ritual of sacrificing bulls. Twenty years later Hector Mackenzie of Mellon, his two sons and his grandson were summoned before a session of the kirk (church) elders to explain why they had killed a bull on their farm "in ane heathenish mannere". In his defense Mackenzie told the elders the sacrifice was an attempt to recover the health of his sick wife. It was not recorded who the animal was sacrificed to.

In 1650 a woman was called to account before the kirk elders for killing and burying a lamb under the threshold of a house, a magical liminal place. She told them she had sacrificed one of her flock of new-born lambs, the healthiest, so the rest would be protected from disease. When Isobel Young was charged with sorcery in 1692 for burying a live ox, her son told the court it was common husbandry practice and nothing to do with witchcraft. In a program broadcast at Hallowe'en 2009 the local radio station on the Isle of Lewis mentioned a letter written by a 17th century visitor to the island calling on the laird and the church to outlaw 'barbaric customs' at that time of year. The writer said he had seen a bull sacrificed and its blood spilt on the earth and ritual bonfires blazing on every hill. (Letter from Linda Fallows to author 31.10.2009)

On the Isle of Mull disease broke out in the herds of cattle in 1767. It was decided to take drastic measures to deal with the outbreak. A need- fire was lit on a hilltop without the use of flint and by friction between two pieces of wood. 'Need' is from the Old English niedfyr and the Old German nieten, meaning 'to churn'. The fire had to be lit before moonrise and during its lighting an old man chanted an incantation. Then a sick heifer was sacrificed and the diseased part of the animal was cut out and burnt on the need-fire. The rest of the good meat was then cooked and eaten by all those present as the fire gradually burnt down.

An ancient druidic cure for epilepsy still practiced in the Highlands at the beginning of the 20th century required the sacrifice ofa black cockerel. A hole was dug near to where the patient had experienced their last fit. The bird was buried alive while an incantation was read out calling on the earth to "swallow the evil". Shortly afterwards the sufferer would recover and, it was claimed, would have no more fits during their life.

In 1909 when a farmer died on Orkney his grieving family sacrificed his prize heifer. This was said to be an offering to the hogboy or hogboon, from the Norwegian haug-bui or haug-buinn meaning 'mound dweller'. This was the Norse term for a tutelary or guardian spirit associated with ancient burial mounds. Sometimes the hogboy was believed to be the shade or earthbound spirit of a former owner of the nearby farmstead or the ancestral founder of the family concerned. They remained earthbound to watch over their property, land and descendants and to monitor the progress of the estate down the generations.

In the 18th century Martin Martin said that the inhabitants on the Isle of Lewis still performed sacrifices to an ancient sea-god called Shoni or Shoney on Hallowe'en (October 31s). They brewed a special beer and after sunset threw cups of it into the sea. Afterwards everyone went to the local kirk and sat in the pews in silence while a candle was lit on the altar. This candle had to burn down and go out before they would leave. The rest of the night was then spent in the fields drinking, eating, singing and dancing. It was believed this ritual would ensure a good crop of seaweed used as fertilizer on the fields and therefore a bountiful harvest for the next year.

In the Hebrides St Michael, the patron saint of horses, horsemen and boats, was spoken of in the 19th century as "the god Michael". On the saint's feast day of Michaelmas (September 29th), a special bannock or oat cake was baked inside a lamb's skin. It was then blessed at a special Mass by the priest and dedicated to the saint. It was also a traditional custom on the same day to hold horse races and, unusually, both men and women participated in these events.

As well as blood sacrifices there was also a folk tradition of making offerings to the genii loci, the 'spirits of a place' or nature spirits, that inhabited the countryside. In 1697 when Martin Martin was travelling through Scotland he said country people still held pre-Christian beliefs. Although they claimed to outsiders that they were God-fearing pious folk, secretly they believed the hills were inhabited by spirits and made offerings to them. These entities could appear in an instant from their natural hiding places whenever they wanted to startle a passing traveller.

In January 1657 at Cullen in Forfarshire Margaret Philp was arrested on a charge of practising witchcraft. Her servant, Isobel Imblaugh, who may have been related to Philp's husband as they shared the same surname, testified she had seen her mistress have dealings with a spirit taking the form of a talking hare. Imblaugh said she had seen Philp put out a bannock, a jug of beer and a piece of meat for the sprite and the next morning it was all gone. On another occasion the spirit-hare had allegedly entered the house through an open window and drank the beer left out for it in a bowl. In the 19th century superstitious Highlanders left offerings of milk at 'fairy hills' (prehistoric burial mounds) and standing stones for the faeries known as brownies.

Aspects of pagan moon worship also survived in folk magic and folk customs. People believed warts could be cured by a simple ritual at new moon. When its crescent was first seen in the night sky a handful of soil was taken from under the right foot of the sufferer. This was then made into a paste using the affected person's saliva and spread over the infected part of the skin. This was then covered with a dressing and left until the lunar disc had waxed to full and then waned again. It was removed when the crescent of the next new moon was seen in the sky. It was said that this procedure was always successful in removing the blemish. Unmarried women also performed a ritual at the new moon to divine who their future lovers or husbands would be. When they could see the lunar crescent in the sky they sat astride a gate or stile without any underwear on. They then recited the following charm:

'All hail to thee the moon, All hail to thee, I privy good moon, declare to me, This very night, who my husband shalt be'

Various wells and springs all over Scotland were visited until comparatively recent times for healing purposes. Many of these places were said to have specific properties to heal diseases and illnesses in a throwback to pre-Christian times. For instance any well dedicated to St Tegla was claimed to be able to cure the 'falling sickness', probably dizziness caused by fluctuating blood pressure levels. St John's Well at Balmanno in Kincardshire was frequented by parents taking their children to be cured of rickets, a once common disease caused by malnutrition. St Kilda's Well cured deafness and drinking the waters of Trinity Well in Perthshire was reputed to be able to cure even the so- called Black Death, or bubonic plague.

St Fillan's Well near Tyndwell in Perthshire was visited by those suffering from mental illness. They were first dipped in the water by their carers and then taken to a nearby chapel. Once inside they were tied up and the chapel's bell was placed on top of their heads. The patient was then left in this uncomfortable and rather undignified position overnight. When their relatives returned the next morning at dawn they were supposed to have been cured.

Another well used to try and cure the mentally ill was situated on the isle of St Maelrubla on Loch Moree in Ross and Cromarty. Near the well was a tree where pilgrims hammered coins into its trunk as offerings to the saint or the spirit of the well. There were also the remains of a stone altar on the island allegedly used by the druids to sacrifice bulls on in ancient times. When St Columba arrived in the area he reconsecrated it to the Christian faith.

People suffering from depression, anxiety, or other mental problems were rowed out to the island in boats. Just before reaching landfall they were thrown out into the shallow water and then dragged by ropes the rest of the way to the shore. Once at the well they were forced to drink the water and a piece of their clothing was cut off and hung from one of the branches of the tree. An offering of a coin was then made by hammering it into the trunk. It was said that the well's healing properties were negated when a shepherd threw his mad dog into it. This apparently caused the spirit who inhabited the well to leave.

Some of the holy wells were only potent at certain times of the year. One example was at Craigie, which only possessed healing properties on the first Sunday in May. Its waters were said to be a powerful antidote to all known diseases, malefic witchcraft and the baleful influence of the Good People or faery folk. Crowds gathered at the well and colored threads and scraps of clothing were hung on the shrubs and rocks surrounding it.Other wells were given offerings of pins, needles or coins in a far memory of the sacrifices given to water deities in pagan times.

The prehistoric megalithic monuments of Scotland still retained their special nature after the conversion to the new religion. An ancient custom of holding legal courts at stone circles for settling property and land disputes survived into historical times. The bishop of Aberdeen held one at the Ring of Peddles and a nobleman called William de Saint Michael was summoned to attend it. He was asked to explain why he had seized some property from the Catholic Church. Forty years later the son of King Robert II of Scotland held a special court at a stone circle and called the bishop of Moray to justify why he was making a claim on some land at Badenoch. This ancient custom also survived in Wales. In the 1980s a man asked a council official to meet him on neutral ground at the Pentre Ifan cromlech near Newport in Pembrokeshire to discuss a longstanding property disagreement.

Following the conversion of the pagan Scots prehistoric sites like stone circles, standing stones and burial mounds were popularly believed to be the meeting places of witches, the haunts of spirits of the ancestral dead, and the habitat of faeries, elves and goblins. One witch was seen to regularly visit a local standing stone for unknown purposes of a magical nature. Another, Helen Rogie of Lumpahana, was accused of building a cairn or pile of stones on a hilltop for the practice of alleged 'devil worship.' She was probably making offerings to, or doing rituals involving, the genii loci.

In 1649 the male witch Andro or Andrew Man was accused of setting up a stone as an idol. He was seen to perform a "superstitious ceremony", taking off his hat to bow to it. In his defense Man claimed it was only a boundary stone marking the edge of his land and the beginning of his neighbor's. This is interesting in itself as in prehistoric times standing stones were often erected for just this purpose, to divide one tribe's land from another's. Such boundary makers were also regarded as having a magical liminal significance. The kirk refused to accept Man's explanation and decided he was performing some kind of “heathenish practice". He was ordered to break the stone into four pieces.

One of the earliest recorded examples of witchcraft in Scotland was in the 2nd century CE when King Natholocus consulted a famous witch living on the sacred island of Iona. The King had just lost an important battle with a rebel army who were trying to overthrow him. He sent a messenger to the witch to ask her advice about what he should do next. Unfortunately after consulting the spirits she predicted the King would be murdered. This dastardly deed would not be carried out by one of his enemies, but by somebody close to him who he trusted.

The King's messenger demanded to know by whose treacherous hand his master would be killed. The witch gave a mocking laugh and replied; "Even thine, so shalt be well known within these few days." The man returned to court in some distress and at first he was reluctant to pass the witch's prediction to the King. He thought if he told the truth the King would put him to death. However, if he kept it secret one of the others present might tell the King anyway. Only one possible alternative was left. Just as the witch had predicted, he entered the King's bedchamber during the night and stabbed him dead while he slept.

St Patricus or Patrick, the patron saint of Ireland, was a 5th century Romano-British subject allegedly kidnapped by Irish pirates and sold as a slave to the king of the Dalriada tribe in Scotia. However an alternative story says that Patrick was forced to flee from his home country of Scotland to Ireland after being attacked by the witches of Dumbarton. He fled in a boat across the sea to escape them as he knew the dark sisterhood were unable to cross water. 

During the 7th century King Kenneth became so concerned at the widespread practice of witchcraft and wizardry in his Scottish kingdom that he passed a new law condemning its practitioners to death. Three hundred years later King Duffus (who reigned from 962 to 966), the son of King Malcolm I, fell ill with a mysterious malady and began to physically fade away. His physicians could not help him and they began to believe some form of witchcraft was involved in the ruler's dramatic and potentially fatal decline in health.

A few days after the King became ill word reached the court that a number of witches had been gathering nearby to magically bring his death. A young girl who worked in the royal kitchens had been overheard threatening Duffus' life. The governor of Forres Castle immediately ordered her to be arrested and interrogated about the alleged plot. She named her own mother as the head of a witches' coven casting spells against the sick King. As a result of the servant girl's confession several women including her mother were detained. They were caught red- handed in the act of roasting a wax image representing the King over a fire. Once the image had been destroyed and the witches summarily executed the King recovered his health.

—

Scottish Witches and Warlocks

by Michael Howard

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A pot-in-pot refrigerator, clay pot cooler is an evaporative cooling refrigeration device which does not use electricity. It uses a porous outer earthenware pot, lined with wet sand, contains an inner pot (which can be glazed to prevent penetration by the liquid) within which the food is placed - the evaporation of the outer liquid draws heat from the inner pot. The device can be used to cool any substance. This simple technology requires only a flow of relatively dry air and a source of water.

Source: [x] 

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Why You Should Keep Track of the Tarot Cards You Pull

People will often notice patterns to the cards they pull - you’ll notice that certain cards come up more often. This tends to be based on a feeling though, rather than any real data about which cards you’ve pulled - and the real data may surprise you. 

I’ve kept track of the cards I’ve pulled in my single card readings over the past three months, and here are some things I’ve noticed: 

I pull one card more frequently than any other card. In my case, that card is The Magician. It’s really useful to know - not just suspect - that one card turns up constantly for me. 

Some cards don’t actually appear as frequently as I think they do. I recently pulled the Nine of Pentacles and thought, “Again?? Why do I pull this card so much??” but when I look at the actual data… I’ve pulled other cards way more frequently. I think it’s a form of the Baader-Meinhof effect - a card can stick in your brain for some reason and you remember it as appearing more often than it actually does!

There are interesting things about the cards that I don’t pull. In three months, these Major Arcana cards have never come up at all: The Emperor and The Devil. I can look at the data of what archetypes don’t appear in my life and draw some interesting conclusions. I’ve also not drawn a single court card (page, knight, queen, or king) from the suit of swords - swords tend to deal with conflict, which I maybe have less of during this particular time in my life

I can identify which suit and which numbered cards appear the most and the least in my readings. While the totals of Swords, Wands, Cups, and Pentacles I pull are pretty close to even, Wands eke out a little bit higher total than the others. Cups and Pentacles are tied, with Swords coming in last. If I didn’t have this data, I’d probably assume I pull Swords the most - because they leave the biggest impact on me when I do pull them! Of the numbered cards: I pull Aces of any suit the most, and Twos of any suit the least. This makes for some interesting patterns: The Magician is sort of the “Ace” of the Major Arcana, as well. Aces are about a very singular willpower whereas Twos are about partnership and duality. Through this pattern I can identify the focus the cards have on my life at this particular point in time.

I pull Major Arcana cards more than is statistically likely. The Major Arcana makes up 28% of the deck, but 39% of my pulls. The Major Arcana are more associated with long-term messages, and so my life may have more long-term type changes needing to be made during this period.

This is a quick guide to how you might interpret some of the overall themes you notice:  Minor Arcana: temporary, easily changed, daily life, current situation Major Arcana: long term, archetypes, themes, life lessons, current lesson Wands: spirituality, inspiration, determination, strength, intuition, creativity, ambition and expansion; energy, motivation and passion. Cups: love, feelings, relationships and connection; emotions, intuition and creativity Swords: action, change, force, power, oppression, ambition, courage and conflict; thoughts, and words Pentacles: work, business, trade, property, money and other material possessions Aces: new beginnings, news, movement in a positive direction Twos: duality, connection Threes: creation, creativity, growth, action Fours: stability, structure Fives: tension, conflict, challenge Sixes: relaxation, harmony, reevaluation Sevens: mystery, disruption, adjustment Eights: action, movement, growth, change Nines: contemplation, reflection, looking to the next step Tens: conclusion, culmination, new beginnings, complexity Pages: youth, vitality, fascination, learning, and focus Knights: adventure, energy, missions, conviction, willfulness, recklessness Queens: curiosity, openness, expressiveness, creativity, flexibility Kings: authority, leadership, expertise, mastery, inflexibility

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i was thinking about your post about incorporating snails into our practice during a walk on the lakeside, and i happened upon 5 tiny snail shells washed up on the shoreline. they're too small and damaged to use to make Gwarch, and i was wondering if you would mind sharing more suggestions for including them in our Work?

There are certainly ways to incorporate damaged shells into practice, though they can be slightly more labor-intensive. For instance, one thing that we do when we find snail shells that are too damaged for stringing or Gwarch-making is crush them into a dust. I am currently in the process of steadily collecting snail shell powder, for use in what we’re calling ‘Snail Powder’ for now, which I will write more about, either here or in our Gramarye. However, one thing you can do with powdered snail shell powder that I can share concisely enough here is the creation of a basic Luck Powder.

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Crush a number of freely given snail shells using a mortar and pestle. Some snail shells, particularly of the marine variety, are harder to powder than their terrestrial counterparts, so I suggest using a sieve to separate the harder bits from the more easily crushable material. Once you have gathered an amount of snail shell powder you deem sufficient, place it somewhere auspicious and move on to the next steps.

On the night of a Full Moon, locate a fern plant that is sporulating. With most varieties, you can find small orange bumps of some kind lining the underside of leaves, which house the spores. Using a Hazel Rod, thoroughly scrape and shake these bumps to release the “Fern Dust,” allowing it to collect within a pewter dish. Once you have gathered a sufficient amount of Fern Dust, thank the fern and take the spores you’ve collected with you.

On that same night of the Full Moon, particularly in the Planetary Hour of Jupiter when possible, mix equal parts of the Fern Dust and Snail Shell Powder, adding one pinch of Hearth Ash for some extra oomph, while reciting:

“By the fecund Moon that illumines the Night,

I ask the receipt of the Snail and the Fern;

That I might walk on a prosperous path,

With the wisdom of ease and the cunning of growth.

By the tapestry of starlight holding all the worlds together,

May it be so.”

Use thereafter as a Luck Powder, to aid you in achieving success and/or avoiding trouble in a pinch. Sprinkle it on the shoes of a loved one who is going on a trip, if you’re worried for their safety. Scatter it over the envelope that contains an application of importance you plan to mail. Dust your throat and forehead with it before going in for a presentation you’re nervous about. Etc.

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“The Virtues of Woods for Working Staves

Alder: Of fiery virtue, Alder is Bran's wood of fiery and divine oracular vision. It aids also workings of defensive magic and strength.

Ash: The Ash is of airy virtue. It is associated heavily in Cornish and West Country lore with healing and regenerative magic. As Yggdrasil, The Ash aids also workings of spirit, passage between the worlds, and drawing forth the virtues of the six ways. Thus it is often the wood of choice for the Pellar's main staff.

Birch: Also of airy virtue, and of earth, particularly when employed as the brush of the traditional Crafter's broom. The Birch offers a wood that aids purification, the initiation of inception, birth and fertility.

Blackthorn: The feared and formidable Blackthorn is of fiery virtue. Associated within the Cornish Craft with Bucca Dhu, it is employed to aid workings of blasting, defensive magic, setting strong boundaries, toad magic and rites of the new moon.

Elder: Of watery virtue, Elder is of aid to workings of protection, exorcising illness and spirit conjuration.

Gorse: The Furze is of fiery virtue, it provides a wood to aid workings of purification, the conjuration of fair weather, and the discovering of useful information.

Hawthorn: The Whitethorn is of fiery virtue and is associated with the rites of May's Eve and Bucca Gwidder. It aids also dealings with spirit folk and workings of fertility, but is not to be employed as a walking staff for it may invite ill luck upon journeys.

Hazel: Of fiery virtue; the Hazel is traditionally of aid to the practices of divination, and the acquiring of wisdom, inspiration and visions.

Holly: The dark Holly is of fiery virtue, it is of aid to rites and workings of death and rebirth, and of exorcism, defensive magic, the overcoming of wrongdoers, and fiery potency.

Oak: Of fiery virtue; the Oak is of aid to solar rites and magic, and to workings of strength, steadfastness, wisdom, power and potency. To the old Cornish the Oak is sacred to Taraner the Thunderer.

Pine: Of both fiery and airy virtue, of aid to the workings of healing, prosperity, exorcism, protection, wisdom, progress and the increase of power.

Rowan: The Mountain Ash is of fiery virtue and of aid to the rites of Candlemas and to workings of quickening, conjuring visions, lifting curses and the influence of ill wishing from people and cattle. A walking staff of Rowan provides protection from evil whilst journeying.

Willow: Of watery virtue; the Willow is of aid to rites and workings of the moon, emotional healing, love, fertility and intuition.

Yew: The revered Yew is watery in virtue; it is of aid to all rites of death mysteries, Ankow, atavistic wisdom, transformation, change and renewal.”

—

Traditional Wirchcraft:

A Cornish Book of Ways

by Gemma Gary

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Questions to ask your spirit friends

This post was written by Thicket, Rosemary, Tom, and Alexandria.

Questions for all spirits

How are you?

By what name may I call you, if you wish to give me one?

What offerings do you enjoy? How often do you need them? (This does not mean you must give offerings as often as a spirit requests. Do things on your own terms)

What is your true nature?

What laws do you obey?

Do you live near me?

Why did you answer my call today? (alternatively: Why are you here?)

How do you manifest to me? (Visions, sensations, light orbs, etc)

What do you like to do for fun? What are your pastimes?

What is your preferred method of communication? (Psychic, tarot, runes, other systems)

Is your spirit home comfortable?

Questions for guardians

Is there any danger to me at this time?

What is your normal method of protecting me? (Magic, brute force, cunning)

Are you able to do your job alone? (Be careful, some spirits may find this question to be insulting)

How may I assist you in keeping me safe?

Would you like a thoughtform to aid you in your task?

How are my wards and shields?

In what area are my defenses lacking?

Is there any pitfall or dangerous situation I am getting close to?

Who do I need to be careful of at this time?

Do you require any healing?

What problems can we take care of together?

Alexandria says: “What attacks are necessary at this time?”

Tom says: “Do not listen to Alexandria, be careful when engaging the enemy directly.”

Questions for guides

What form are you most comfortable in?

Tom and Alexandria say: “This is mostly for human curiosity and does not really matter.” Thicket disagrees; the form a creature can take can communicate very valuable information to the practitioner.

What do you think about the direction I am going in?

What paths are available to me right now?

Tom says: “Do not agonize over the future.” I think this is personal advice and not really a question.

What am I doing right now that could be dangeous?

What advice do you have for me? (Tom and Alexandria feel this is an excellent question)

What do you feel the outcomes are for this situation? Tom and Alexandria warn you to not be constrained by the limited futures a guide can show you.

How can I improve my life right now?

How can I aid you in your goals of guiding and directing me to a more secure life?

What is your goal for my life?

How long have you been with me? (Tom and Alexandria doubt the usefulness of this question, especially Tom. They communicate that this has no real bearing on a spirit’s ability to do it’s job – Thicket again disagrees)

What situations should I contact you about? (Serious, casual, everyday, rare)

Questions for helpers and servants

How are you able to assist me?

How am I able to assist you?

Are you able to carry out the tasks I have given you?

What is preventing you from carrying out these tasks, if anything?

What is your favorite task to complete?

What do you get out of helping me?

Do you require energy or recharging at this time?

What do you need in order to carry out your tasks?

Do you need a period of rest? Is it regularly required?

Have you discovered anything important that you need to share with me?

Questions for companions and friends

How are you feeling today?

Is everything comfortable for you?

Do you feel you are receiving enough attention from me lately?

Is there anything you would like to talk about?

Tell me about your day. (Tom especially likes this question; Alexandria is fond of it).

What can I get for you right now?

Are you pleased with your spirit home? Does it require upkeep?

What have you been up to lately?

Have any of your preferences changed? (Alexandria likes this question a lot)

What can I bring you as a special gift some time soon?

Is there any place you would like to travel to soon?

Am I doing anything lately that is bothering you?

How are you getting along with my spirit family?

Do you still enjoy the offerings you are receiving?

Other Notes

Some spirits appreciate being chattered to all day long, just like a close friend. Other spirits prefer to be contacted only when a serious matter arises, or even not at all. When greeting a new spirit, ask them how much they would like to communicate in general.

Do not directly ask for names. Names are serious business in the spirit world! Instead ask, “by what name may I call you,” indicating you are not searching for a true name. Tom feels that even these given names should be kept somewhat secret, and another nickname used to communicate about this spirit to humans. Alexandria somewhat agrees. Do not be offended or worried if a spirit refuses to give you any sort of name at all.

Do not confuse offerings with worship. Offerings are more like gifts – literally, you are just “offering” something to a spirit. A cup of coffee, a shot of liquor, some food, or even a nice glass of water makes a good gift. Just as you would offer snacks and beverages to any guest in your home, politely offer spirits something just to be a gracious host.

Avoid asking questions that give spirits leverage over you. “How do you feel about me?” is a question asked primarily by insecure people. Tom thinks this is harsh. Alexandria thinks this is correct. Some of these questions you may feel are somewhat unavoidable in companionship relationships. Let me encourage you to just be careful.

Tom wishes to leave a final note: “Always be careful. Spirits are not always what they seem.”

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Recommended Reading

A list of texts I recommend. A shifting list that will have items added and removed over time. Those in italics have a little more of my love or trust. Each section is in alphabetical order, not ordered by favorites. Looking for more? Check out Palgrave’s witchcraft histories, a never-ending series of publications on witchcraft history that I am still looking forward to getting through. 

* means the text has a fair amount of discredited or unreliable information - Read with a grain of salt or sometimes a scoop!

Practical Witchcraft and Magic

The Anglo-Saxon Charms by Felix Grendon (1882)

Backwoods Witchcraft: Conjure and Folk Magic from Appalachia by Jake Richards (2019)

The Black Pullet (La Poule Noire) (appx. 18th century)

Carmina Gadelica (Vol. I & II) by Alexander Carmichael (1900)

*The Complete Book of Magic and Witchcraft by Kathryn Paulsen (1970)

*Crone’s Book of Charms and Spells by Valerie Worth (2002)

*Crone’s Book of Magical Words by Valerie Worth (2002)

*Discoverie of Witchcraft - Reginald Scot (1584) The Galdrabók (16th and 17th centuries)

The Greek Magical Papyri translated by Hanz Dieter Betz in (1986)

*Grimoire of Arthur Gauntlet edited by David Rankine (2011)

The Long Lost Friend by John George Hoffman (1820)

Magical Treatise of Solomon or Hygromanteia ed. by Ioannis Marathakis (2011)

Nummits and Crummits by Sarah Hewett (1900)

Le Petit Albert (18th century)

Picatrix (10th-11th century)

Witches’ Potions and Spells by Kathryn Paulsen (1971)

Plants and Herbs

Botanical.com - A Modern Herbal by Mrs. M. Grieve (og. 1931)

The Complete Old Wives’ Lore for Gardeners by Bridget and Maureen Boland (1976)

*Discovering the Folklore of Plants by Margaret Baker (1969)

Ireland’s Wild Plants: Myths, Legends, and Folklore by Niall Mac Coitir (2006)

Wildflower Folklore by Laura C. Martin (1984)

Histories of Magic, Witchcraft, and Witch Trials

Accused: British Witches Throughout History by Willow Winsham (2016)

Arcana Mundi: Magic and the Occult in Greek and Roman Worlds by Georg Luck  (1985)

The Cambridge History of Magic and Witchcraft in the West: From Antiquity to the Present ed. by David J. Collins (2015)

The Confession of Isobel Gowdie (1662)

*Discoverie of Witchcraft - Reginald Scot (1584)

*The Encyclopedia of Witchcraft & Demonology by Rossell Hope Robbins (1959)

Magic and Ritual in the Ancient World ed. by Marvin Meyer & Paul Mirecki (2001)

Magic and Witchcraft in the Greco-Roman World by Matthew W. Dickie (2003) Magic in Ancient Greece and Rome by Lindsay C Watson (2019)

Magika Hiera: Ancient Greek Magic and Religion ed. by Christopher A. Faraone & Dirk Obbink (1991)

*The Night Battles by Carlo Ginzburg (1966)

Religion and the Decline of Magic by Keith Thomas (1971)

Thinking With Demons by Stuart Clark (1999)

Under the Devil’s Spell by Matteo Duni (2007)

Werewolf Histories edited by Willem de Blécourt (2015)

The Witch by Ronald Hutton (2017)

Witchcraft, Healing, and Vernacular Magic in Italy by Sabina Magliocco (2004)

Witchcraft and Magic in the Nordic Middle Ages by Stephen A. Mitchell (2011)

Witchcraft in Old and New England by George Lyman Kittredge (1929)

American Conjure and Hoodoo (Please don’t assume this is for you if you know it’s not) CLICK HERE for @justiceayo​‘s wonderful working bibliography!!!

*Drums and Shadows managed by Mary Granger (1940) 

Hoodoo In America by Zora Neale Hurston (1931)

Mules and Men by Zora Neale Hurston (1935) Rootwork: Using the Folk Magick of Black America for Love, Money and Success by Tayannah Lee McQuillar (2003)

Pre-Christian Cultures, Paganism, Folklore, Witch Stories:

Dictionary of Roman Religion by Lesley and Roy Adkins (1996)

*Gods and Fighting Men by Lady Gregory (1905)

Jack and the Devil’s Purse by Duncan Williamson (2011)

Modern Greek Folklore and Ancient Greek Religion: A Study in Survivals by John Cuthbert Lawson (1910)

The Pagan Religions of the Ancient British Isles by Ronald Hutton (1993)

*The Sacred Isle: Belief and Religion in Pre-Christian Ireland by Dáithí Ó hÓgáin (1999)

Sami Mythology and Folk Medcine by Aage Solbakk

The Silver Bullet edited by Hubert J. Davis (1975)

Tales of the Tuatha De Danann by Morgan Daimler (2016)

The Tradition of Household Spirits: Ancestral Lore and Practices by Claude Lecouteux (2000)

The Treasure of the Tuatha De Danann by Morgan Daimler (2015)

Witches, Ghosts, and Signs by Patrick W. Gainer (1975)

Fiction

The Bear and the Nightingale by Katherine Arden (2017)

Bless Me, Ultima by Rudolfo Anaya (1972)

Circe by Madeline Miller (2018)

Jonathan Strange and Mr. Norrell by Susanna Clarke (2004)

The Ladies of Grace Adieu and Other Stories by Susanna Clarke (2006)

The Master and Margarita by Mikhail Bulgakov (1967)

Practical Magic by Alice Hoffman (1995)

Sabriel by Garth Nix (1995)

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GOD MADE TRANS PEOPLE FOR THE SAME REASON HE MADE GRAPES BUT NOT WINE WHO ARE WE TO DENY THIS DIVINE ALCHEMY OF THE SELF?

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Okay so anon asked me to give a reference photo for a wreath/garland, but I'll show you some process photos and show you how I did it. You can theoretically do this at home and all you need is flexible twigs. In this one, I used olive twigs, but you can use willow, grapevine, or any other flexible wood.

There are lots of ways to make a wreath and this is just one of them.

Start with at least 4 branches of about equal length. If one of them has lots of branches, choose this for the middle.

Take three branches and wrap them together with wire. Ideally, you will want the ends staggered. I ended up pulling one out of this bind to make it longer. This is so that when we wrap it into a circle at the end, there is less resistance.

Now we braid the branches. I braid them like a hair plait. If you have a more flexible wood, or if it has been soaking in water for awhile, you can get a tighter braid. Olive can be a little stiff, so these are more loose. This is okay.

Halfway down, add the 4th branch. Keep braiding. It's okay if it's a little haphazard- sometimes that's part of the look.

When you're at the end of the braid, wrap the end back to the beginning and tuck the ends in. (You can also continue braiding it in n if you feel fancy.) Wrap paddle wire around the ring to tame the twigs. If you want to, you can use another branch instead of wire for a fully natural piece, but that can be difficult to work with if this is your first time.

When you have all the branches secure, it's time to add the flowers. This is done by poking the stems into the gaps made between branches. Push them in until they stay, or you can also secure them with wire.

Keep going until you like the look or run out of flowers.

And you're done! Hope yall like it! Go forth and make stuff!

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Yay! My interview is out on Seeking Witchcraft, a podcast for those who are overwhelmed by all the information that is out there regarding witchcraft, and want to listen to the information in a easy to swallow way! Here we clear up some misconceptions about entheogens, speak briefly on the history of drugs and their use in ritual, and discuss how to use mugwort in various methods to alter one's state of consciousness.

Enjoy!

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The Posion Path reading list from Sarah Anne Lawless

The Encyclopedia of Psychoactive Plants by Christian Rätsch

The Encyclopedia of Aphrodisiacs by Christian Rätsch and Claudia Müller

Hallucinogens and Shamanism edited by Michael Harner

Herbs & Things by Jeanne Rose

Magical and Ritual Use of Aphrodisiacs by Richard Alan Miller

Magical and Ritual Uses of Herbs by Richard Alan Miller

Pharmako series (three books) by Dale Pendell

Sacred and Herbal Healing Beers by Stephen Harrod Buhner

The Long Trip: a Prehistory of Psychedelia by Paul Devereux

Toads and Toadstools by Adrian Morgan

The Mystic Mandrake by C.J.S. Thompson

Uses and Abuses of Plant Dervied Smoke by Marcello Pennacchio, Lara Jefferson, and Kayri Havens

Veneficium by Daniel Schulke

Witchcraft Medicine: Healing Arts, Shamanic Practices, and Forbidden Plants by Claudia Müller-Ebeling, Christian Rätsch, and Wolf-Dieter Storl

Datura: An Anthology of Esoteric Poesis edited by Ruby Sara

The Poison Diaries by Jane, Duchess of Northumberland

Wicked Plants: The Weed That Killed Lincoln’s Mother and Other Botanical Atrocities by Amy Stewart

*found on Scribd and transcribed for easier reference. I have not read the majority of these books.*

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Its such a rip off that flowers don’t taste good

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Part IV: Famulus Regis: The Genius of the Witch as Indwelling Familiar

Famulus Regis: The Genius of the Witch as Indwelling Familiar

One of most interesting things that I’m reading right now is Cecil Williamson’s Book of Witchcraft by Steve Patterson. Within it, Cecil says that witches who do not have a familiar spirit are no witches at all! I do not believe that to be true, as the way he describes the familiar spirit reminds me of what the Renaissance magicians called the Genius, and everyone has a Personal Genius. 

Cecil Williamson’s vision of magic is firmly based upon a belief in the spirit world, for this is the natural element of the witch. It is this contact with the spirit world that also makes the witch. The spirit world is a well spring of ‘spirit force’ which is both the catalyst and the vitalising principle for the witch’s magic, and most importantly it is the source of contact with spiritual intelligences, particularly the 'familiar spirit’. The familiar spirit is not just a source of information; it also provides access to the spirit world. Without this contact the witches’ power is mere hypnotism or autosuggestion. 

Gemma Gary calls this the Indwelling Familiar, which she notes is the witch’s Primary Familiar. When the authors of the Cultus Sabbati refer to the Famulus, this is the entity to which they refer. When Anderson Feri witches refer to their God Self, this is to what they refer. When magicians call on their Holy Guardian Angel, this is what they are referring to. The Indwelling Familiar is the highest, most perfect, true part of ourselves, who brings us inspiration from the gods, who is our connection to the gods and the spirits, and through whom we hear the will of the gods and spirits. 

How does one come to know this entity? Cecil Williamson found his simply by sitting alone with a single candle, listen to the “language of the dead”, that is Silence. Meditation is an excellent way to come into contact with your personal Genius. Divination may reveal what your Indwelling Familiar wish to relate to you. The best method to use for this is naturally Scrying into a stone or bowl of water with a drop of ink. The Guardian Genius is there to protect you from harm, give you insight into situations, and bring you occult knowledge from the inner realms of the spirit world. 

(The Abduction of Psyche by William-Adolphe Bouguereau)

In his book The Art and Practice of Geomancy, John Michael Greer uses Geomancy to reveal the nature of ones Inner Genius. The nature of the Genius is one that, if we are not aligned with it, we will not have perfect conversation with the them. We can figure out the qualities of our Genius by the planet that is ruled by in Renaissance magic, or if you follow the ecology of the four courts that I mentioned previously, that is yet another way to discover the nature of the Indwelling Familiar. Know Thyself and Thy Self, and you shall know your Famulus Regis. 

In traditional witchcraft parlance, the soul is made up of three selves. These are the Red Soul, the Black Soul, and the White Soul, or the Fetch, Ego, and Higher Self or Genius. It is the goal of the witch to marry their Fetch to their Higher Self. This is why we go to the Underworld, where Fetch lives. We work out the problems of our ancestors, and of ourselves, making ourselves more like our True selves. Then we will have contact with our Higher Self. 

If you wish to contact your Genius, I would recommend meditating. Paulo Cohelo in his book The Valkyries relates the story of a man and his wife who go searching for the Holy Guardian Angel. The man and his wife are instructed to work on empty mind meditation, just letting the mind run itself out until silence is obtained. The Angel reveals itself in flashes of insight and intuition, and not through blatant and vivid screams. It is important to learn to be quiet and listen with patience. This is why Cecil sat in a dark room with a single candle. Listen to the Voice of the Dead. 

For historical interest, here is a method detailed in Reginald Scot’s book Discoverie of Witchcraft for externalizing the Genius into a stone:

According to the former Instructions in conjuring Spirits, we must proceed to consult with the Familiars or Genii; first, after the manner prescribed by Magicians, the Exorcist must inform himself of the name of his good Genius, which he may find in the Rules of Travius and Philermus; as also, what Character and Pentacle, or Lamin, belongs to every Genius. After this is done, Let him compose an earnest Prayer unto the said Genius, which he must repeat thrice every morning for seven dayes before the Invocation.

The Magician must also perfectly be informed to what Hierarchy or Order the Genius belongs, and how he is dignified in respect of his Superiours and Inferiours; for this form of Conjuration belongs not to the Infernal or Astral Kingdom, but to the Celestial Hierarchy; and therefore great gravity and sanctity is herein required, besides the due observation of all the other injunctions, until the time approach wherein he puts the Conjuration in execution.

When the day is come wherein the Magician would invocate his proper Genius, he must enter into a private closet, having a little Table and Silk Carpet, and two Waxen Candles lighted; as also a Chrystal Stone shaped triangularly about the quantity of an Apple, which Stone must be fixed upon a frame in the center of the Table: And then proceeding with great devotion to Invocation, he must thrice repeat the former Prayer, concluding the same with Pater Noster, &c. and a Missale de Spiritus Sancto.

Then he must begin to Consecrate the Candles, Carpet, Table and Chrystal; sprinkling the same with his own blood, and saying, I do by the power of the holy Names Aglaon, Eloi, Eloi, Sabbathon, Anephexaton, Jah, Agian, Jah, Jehovah, Immanuel, Archon Archonton, Sadai, Sadai, Jeovaschah, &c. sanctifie and consecrate these holy utensils to the performance of this holy work, In the Name of the Father, Son, and Holy Ghost, Amen.

Which done, the Exorcist must say this following Prayer with his face towards the East, and kneeling with his back to the consecrated Table.

O thou blessed Phanael my Angel Guardian, vouchsafe to descend with thy holy Influence and presence into this spotless Chrystal, that I may behold thy glory and enjoy thy society O thou who art higher then the fourth Heaven, and know'st the secrets of Elanel. Thou that ridest upon the wings of the wind, and art mighty and potent in thy celestial and super-lunary motion, do thou descend and be present I pray thee, and desire thee, if ever I have merited thy society, or if my actions and intentions be pure and sanctified before thee, bring thy external presence hither, and converse with thy submissive Pupil, by the tears of Saints and Songs of Angels, In the Name of the Father, Son, and Holy Ghost, who are one God for ever and ever.

This Prayer being first repeated towards the East, must be afterwards said towards all the four winds thrice. And next the 70. Psalm repeated out a Bible that hath been consecrated in like manner as the rest of the utensils, which ceremonies being seriously performed; the Magician must arise from his knees, and sit before the Crystal bare-headed with the consecrated Bible in his hand, and the Waxen Candles newly lighted, waiting patiently and internally for the coming and appearance of the Genius.

Now about a quarter of an hour before the Spirit come. There will appear great variety of apparitions and sights within the glass; as first a beaten road or tract, and travelers, men and women marching silently along; next there will Rivers, Wells, Mountains and Seas appear: after that a Shepherd upon a pleasant hill feeding a goodly flock of Sheep, and the Sun shining brightly at his going down; and lastly, innumerable shews of Birds and Beasts, Monsters and strange appearances, noises, glances, and affrightments, which shews will all at last vanish at the appearance of the Genius.

And then the Genius will present it self amidst the Crystal, in the very same apparel and similitude that the person himself is in, giving instructions unto the Exorcist how to lead his life and rectifie his doings.

But especially (which is the proper work of every Genius) he will touch his heart and open his senses and understanding, so that by this means, he may attain to the knowledge of every Art and Science, which before the opening of his Intellect was lockt and kept secret from him.

After which the Genius will be familiar in the Stone at the Prayer of the Magician.

The Genius can move outside of the witch or magician. Socrates believed his Daemon to be able to travel and go anywhere to bring him messages. Thus, the spirit may be housed just as any spirit. It is important not to trap the spirit within, but rather the vessel is a house for the spirit to live in, and to give offerings to. Cornish witches were said to carry a little red bag within which they kept a variety of power objects. I believe this to be a version of this vessel. Biddy Early’s blue spirit bottle may also have been an externalization of her personal Genius. Indeed, a dark bottle with liquid within would make a perfect scrying device upon which to focus to hear the Indwelling Familiar. The Familiar Spirit may also be coaxed into a mirror and gazed within. It is important if you see anything behind you in the mirror that you mustn’t turn to look, or like Orpheus you will lose your Eurydice forever. Build the relationship through dreams and portents, omens and divination. You might seal the relationship with some sort of ritual, such as the one given above. Communication with this being may at times feel very palpable as a tingling, erotic sensation, or just bliss in general. 

Oh most Holy Daimon

O most Holy Daimon above, 

Drip down the liquor of wisdom, 

Like honey, like nectar, like cum, 

May it burn my tongue

And give me the Silver Speech

Of inspiration and light.

Come down into my heart, Beloved, 

Fill me with the Fiery Breath.

I shall dance the moonpaths 

Of all desire. 

Entranced I sing the song

Of Angels, 

Joining them in their Creation Hymn.

O Starry Winged Shining Dove, 

Your hair is sweet to smell, 

Smooth and soft against my skin, 

I am yours forevermore. 

I burst to speak a feeling

That has no human sound, 

Except to gasp: 

Ah!

IoQayin

Conclusion

The familiar spirit in all its forms has a central role in the lore of the witch within the mainland and islands of Europe. They are powerful spirit allies that may be conjured into boxes or bottles, or mirrors and other vessels to house them for magical purposes. The body of the witch may also be a suitable vessel, as with the concept of the Indwelling Familiar. The witch’s tools and instruments of art are also repositories for these spirits and their powers. The familiar spirit might also dwell within the bodies of animals that come to the witch at the crossroads or the edge of forests. The witch might also happen upon the Might Mandrake, and pull His body from the earth in order to possess it with a spiritus. Or perhaps it is a spirit drawn directly from the grave and housed within a coffin during the dark of the moon. 

They are living spirits, and must be cared for and respected. This is why we see so often tools wrapped in special, exorcised cloth, and hidden from the gaze of others so that they do not lose their power. They should be fed regularly with milk or wine to keep them happy. If they are vessels, they should be dusted and kept free of dirt. Talk to them regularly to keep their spirits about if you should need them. Use of them creates further connection and consecration. 

I believe for the witch the most important familiar is that of their Personal Genius. This is the familiar through which all other familiars may be seen and heard. Your Genius speaks to their Genius. Through Them, all may be accomplished. 

I hope that this series was enjoyable. I found it quite enjoyable to write and research. I implore you to send me any questions you may have on these matters. For me, this is a never ending article, and I hope to create many more on the nature of familiar spirits as they relate to the witch. 

Slàinte!

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Understanding Aspects

First, what are aspects? 

Simply put, aspects are the relationships made between planets. It’s how their energies interact with one another mathematically. Aspects (geometrically) are the slices of our Natal wheel, the Zodiac Circle. This circle adds up to 360 degrees. Half of the circle will give you 180 degrees, or an opposition. Dividing this circle into four equal parts will give you 90 degrees, or a square.

The Conjunction:

Conjunctions are planets that are very close together falling 0-10 degrees away from each other. Conjunctions can be described as easy as well as hard aspects depending on which planets are involved in the conjunction. A conjunction is the integration of two planetary energies. For instance, a Sun conjunct Venus aspect would indicate the Sun’s ego blends well with Venus’s grace and charm making for an optimistic, social individual on a surface level. This would be considered an “easy” conjunction. However, Mars conjunct Saturn would be a more difficult conjunction as Mars may feel restricted under Saturn’s rules and regulations, expressing themselves could seem harder, or center their energy on success and work while desensitizing them to emotion. Conjunctions typically fall under the same sign but there are still Out-of-Sign Conjunctions which are planets 0-10 degrees away from each other but occupying different signs. 

The Opposition: 

In case you didn’t get an inkling by it’s name, this is a hard aspect. Like mentioned above, oppositions are 180 degrees apart, meaning planets that are in opposition to one another are directly across each other on the wheel. For example the 1st house opposes the 7th house, the 2nd house opposes the 8th. Oppositions are like two energies on a seesaw, one goes up the other goes down. These two energies need balancing as they can swing from extreme to extreme. For instance, someone with moon opposite Pluto would struggle with integrating their emotional needs and comfort with their desire for power, control and strength. Creating a “ticking time bomb” like individual, due to suppressing (Pluto) their emotions (moon) for long periods of time till it all bubbles up to the surface resulting in explosions and outbursts. Oppositions are not a death sentence and can be remedied. In fact, oppositions are quite complimentary energies to one another, as the saying goes “Opposites attract.” (Determine what Signs Oppose each other here.)

The Square:

Squares are formed by 90 degree angles and for the most part can be found by counting three houses away from each other. Squares are also regarded as difficult aspects as the planetary energies here are having difficulty blending together. I usually describe a square between two planets as the planets are having a consistent argument between each other. They’re fighting. Squares highlight our inner conflicts and where we are challenged. Sun square moon would highlight where our emotional nature conflicts with our ego and outer persona. Squares lead to the most growth as they cause the most stress. Here is where we are challenged again and again until we get it right. Knowing the source of these conflicts give us a better handle on them and more control. (Determine what Signs Square each other here.)

The Trine:

Trines are formed by 120 degree angles, mathematically found by dividing the Zodiac circle by three. Trines are very easy aspects as the two planetary energies integrate harmoniously without any effort. Trines are the talents that come naturally to us, without a second thought. Here are the things that “fall into our lap.” At times these energies flow so easily through us we don’t even notice them, so a lot of times our trines are overlooked and taken for granted. For example, Moon trine Neptune can indicate a natural empathic and intuitive nature, easily picking up on energies of their environment and others. However, these individuals can have a tendency to ignore/distrust their inner voice and intuition telling them that someone is giving off a bad vibe. (Determine what Signs Trine each other here.)

The Sextile:

If you divide the Zodiac Circle by six you’d end up with a 60 degree angle, which is half a trine, or in other words a Sextile. The Sextile functions a lot like the trine except that it requires a bit of effort. These energies reflect our potential gifts and talents that we have to tap into. Unlike the trine, these energies are more apparent to us. For instance, Venus sextile Neptune can point to potential artistic abilities, the individual may have always had a quiet yearning to indulge in the arts. It’s not until they pick up a paintbrush and discover that they’re a Picasso incarnate. This is a harmonious aspect as the planetary energies here work together as friends. The Sextile points to gifts and skills  we can access with ease. We work fluently and efficiently with ourselves here. (Determine what Signs Sextile each other here.)

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Astrology, the Basics Cont.

Houses

Okay, so you’ve learned what planets in astrology represent and now you want to know more, relatable (and if you haven’t learned what the planets symbolize i’ll link it here.) So now, what are the houses? The houses are found through a mathematical system used to divide the zodiac into segments. There are many astrological housing systems but today we’re discussing the Placidus housing system which divides the zodiac into 12 individual “houses.” We read the houses in a counterclockwise motion, going from first to twelfth. Remember houses are time and place sensitive.

Here we go:

Our First House

Here is where the zodiac starts, where everything begins. Naturally ruled by the sign of Aries, who in turn is ruled by Mars. These are the energies that influence this house. Our first house can be characterized as simply, “me.” It’s your physical body, your appearance, how you meet people for the first time, your first reaction to any outward situation. It’s your personality on a surface level. The “mask” you wear in public. This house is where we find the “Ruler of our Chart,” your ascendant, the sign on the cusp of your first house, sometimes abbreviated as ASC/AC. This sign will greatly influence our personality and physical attributes along with any planets that fall into this house. This house is what we project out into the public, so planets in this house will be projected outwards. 

Our Second House

This Venusian house is ruled by Taurus. This is a very earthy house so it covers things that are material and tangible. It rules over our five senses: taste, touch, sight, smell, and sound. Material things we find pleasure in. What makes us feel comfortable, whether it’s a cozy blanket or a new pair of Louboutin heels. This house is our money. How we make our money. What we value. Our own personal self esteem, how we value ourselves. This house reflects our outlook on wealth and how materialistic we are. Planets in the 2nd house will impact our material belongings, income, and our immediate surroundings. This house also rules the vocal chords/throat so it’s also how we sound when we speak, maybe even if we can sing. Do we have any hidden talents? Do you find yourself yearning for a flashy car or are you content with your 2001 Camry that gets you from point A to point B? These can be answered by our second house. How much we indulge in material things as well as how often we treat ourselves. 

Our Third House

This house has a knack for chatting. Mercury’s home under the sign of Gemini, I give you the Third house! The third house is rules over our communication, our “lower mind.’’ The third house is how we learn, our day to day thought processes. Here we find how we connect to the world around us on a personal level. This house includes our relationship with our siblings, how we interact with our neighbors, how we travel on a smaller scale, for example a road trip or going to school. This houses covers electronics and all our gadgets, our internet use. This is how we think, our intellect. Are you a gossip? How strong is your focus? Do you jump around from topic to topic? This is indicated through our third house and it’s sign. How quiet and reserved one is, is reflected here. Whether or not our brain to mouth filter functions is found in this house. The third house shows us whether we were the one to blurt out an answer in class or silently keep it to ourselves due to our lack of confidence in our personal knowledge. Here is how where we find how we feel about learning. 

Our Fourth House

The natural home of the moon, ruled by Cancer. This house can be characterized as the center of our being, where our soul feels at rest and comfortable. The sign on the cusp of our fourth house is called our Imum Coeli, or “IC” for short. This is the lowest point of our chart, the foundation, where we came from. The IC is where we find our “astrological DNA,” our roots and connections to our ancestors. Our IC is considered by some astrologers where we reincarnated from and what lessons we brought to this life to learn through the most intimate of settings, our home and family. The IC is a very tender part of the soul and the sign on this point is extremely important and personal to us. Planets in this house intensify the effects of this house especially if they form aspects (conjunctions, oppositions, squares, etc.) to our IC. The fourth house is where we find our security, or lack thereof. This where we feel the most safe to be our real selves. The fourth house is our childhood, the setting and characteristics of the home life. Our parents, our mother in particular. Did we grow up in a stable home? Maybe your home was always nicely decorated. Did you have to make sure you took your shoes off at the door before entering? These attributes can all be found by the sign on the cusp of your fourth house as well as planets within the house.

Our 5th House

Now this, this is a fun house. Naturally ruled by Leo who’s ruled by the Sun himself, this house shines bright. Here is where we come into contact with our creativity. Where we are most alive. This is how we play around. How we express ourselves in a confident, light-hearted manner. The home of the arts, ranging from theater, to painting, or even fashion design. This is where we are most childlike, after all this is the house of children. This is the house of the heart, the house of romance. Where love is sweet an fun, casual flings you remember with warmth. This is the house of that one summer you spent at the lake house ;)….if you know what I mean. Here is where we find casual sex and relationships. This is the house of baby-making, starting a family. This house is an outlet to express all of our passions in a creative light. Here we are shown how much we let loose or if we can’t. How we handle criticism from outside forces is also highlighted here. “This is a happy house.” “We’re happy here.”

Our 6th House

Mercury returns, the sixth house is ruled by Virgo, the sign of service. Here we find our daily routines. Wake up, brush your teeth, shower, make your breakfast of waffles and exactly two strips of bacon on the side, yeah..that house. This is the house of health and diet. How prone we are to illness, the strength of our immune system, the sixth house has got you covered! Are you “up in the gym just working on your fitness?” Let the Instagram fitness gurus say amen! This is that house. This our personal hygiene and how cleanly we are. Our skills. How we handle work. How good we are at our job. How we serve others. This is an important house to look at as planets that fall in here can effect your health and work ethic!

Our 7th House

So you’ve been shot by Cupid’s arrow? Well this is where we lock the relationship down, and uh, put a ring on it. This house is where we make long term commitments, business relationships, even friendships, and yes, marriage too. This is where our 5th house casual fling goes from the “what are we talk” to the “let’s make it official,” conversation. This house is ruled by Libra, who is governed by Venus. This house is about peace and harmony, two things needed for a successful relationship of any kind. This is how we relate to people close to us, using the sign on the descendant. The descendant is our seventh house cusp, it’s directly opposite of the ascendant, it’s who and what we are attracted to in relationships. Since this is the opposite of our ascendant, this is another house of projection; however, this is the what the world projects back to us, it’s like a mirror, we are what we attract we just don’t see it, others do. 

Our 8th House

Ruled by Scorpio, here is where we delve beneath the surface straight into Pluto’s underworld. This house is the threshold between life and death. Where life starts and where it ends. This is a house of healing. But for something to heal here it has to die and be reborn, transformed, as something completely new. Nothing leaves this house the same as it went in, so this highlights where we are transformed in life. How we handle and see death as well as how we handle and see life. This house governs sex, in it’s truest, rawest form. This is sex on a deeper, psychological level where we are literally fusing ourselves with someone else. This house is the house of obsession, manipulation, and jealousy. There’s no yellow brick road here. This is also where we find how we deal with power and control, are we power hungry, controlling? This house rules over mystery, crime, and investigation. This house is why for whatever reason we find ourselves fascinated with studying serial killers or watching American Horror Story. This house is occultic studies, uncovering the real truths about the world. In contrast to its opposite, the second house, the eighth house rules over other people’s money. Your joint bank account with your spouse, or being written into your parent’s will. Are you a sugar baby? How do you pay your taxes? Did you inherit a large sum of money? The eighth will likely answer those questions. The eighth house can also allude to many spiritual gifts, especially for those with planets inside the 8th. These people can have a special ability to see into the spiritual realm through clairvoyance, or even become a medium between the two worlds. 

Our 9th House

Welcome to the house of “higher knowledge” ruled by Sagittarius who is governed by Jupiter. Here lies our philosophies, our belief systems, our religions. The 9th house is the direct opposite of the 3rd house which focuses on learning on more simpler terms, the ninth house is more scholarly. This house rules over travel on a larger scale, traveling over seas to foreign countries. Adventure. This is the house of our dreams and wisdom. Our knowledge at its highest point, where we learn and understand the world. Learning in the abstract, while the third is house is learning the basic fundamentals. The third house is where we develop our writing style and skills, whereas the ninth house is where we write and publish a book. Get it? Do you love to travel, or are you afraid of planes? Are you always trying cuisine from various cultures? Have you always wanted to be a teacher, professor, or priest? Maybe you dream about life where you can just jump on a plane and see the world. These traits are connected to the ninth house and planets that fall into it.

Our 10th House

We’ve reached the highest point of our chart, the Midheaven, or “MC” for short, which is the cusp of the tenth house. It’s the direct opposite of our Imum Coeli (IC,) which is our fourth house cusp, where our soul came from, the MC is where our soul is going. It can be characterized as our “destiny.” What our soul feels the most happy doing for work. The MC can show where our best career choice would be, this is another area where we project ourselves however it’s projection on a larger scale rather than the one-on-one projection from our ascendant. The MC is how we project ourselves to society as as a whole, how we are seen by authority figures. The tenth house is ruled by Capricorn, who in turn is ruled by Saturn. This house isn’t about the tangible portion of success (2nd house) but more so the status and praise that comes with it. Saturn is the Father, so in the house we see our masculine parent’s energy here. Maybe they push you to work hard, they set the rules. The tenth house is how you respond to authority and rules. Planets here will influence that. This house is your public reputation, whether or not you will have a “good” or “bad” one, but that’s subjective. This is your career, the job you dedicate your life to. This is a very public house.

Our 11th House

“Friends, How many of us have them?” The Eleventh house is ruled by Aquarius, governed by Uranus. This is where we find our friends and how we act in social groups. Are we someone who likes to have a lot of friends around, or maybe has stuck with the same two buddies from high school? This house houses our ambitions, our biggest dreams and wishes for ourselves. Our humanitarian side. Maybe you like to help the poor. Maybe you’re more reserved when it comes to making friends. The Eleventh house will definitely have something to say. Here is where we are liberated, and go against the grain, here we are individualists. This house is eccentric, scientific, and everything progressive. This house is the New Age. Planets in this house will impact how we relate to others in a social circle, how we impact our friends and vice versa. 

Our 12th House

We’ve come full circle, and reached the end. The twelfth house is ruled by Pisces who is also ruled by Neptune, which makes for a very hazy house. This is the hidden house, the house of things that don’t see the light of day. It’s our unconscious being, the us that exists outside from our tangible reality. This house is where we escape the real world, and isolate ourselves. This house holds our Karmic baggage, the karmic debts that must be paid. Sometimes this house is where we feel most confined, after all it does rules over prisons, mental asylums, and hospitals. But there’s power in this house, this house is where find our true selves, stripped away from the outside world. This house is highly spiritual and can also point to spiritual gifts like the eighth house. The twelfth house is where our soul transforms. Planets in the the twelfth house make for a very private person, sometimes this road can get very lonely, and it can feel that you have to try ten times harder to complete tasks and get to where you want in life more so then others. It’s okay. You’ll get there, it’s not about how long it takes you to complete something, it’s about completing it. You got out of bed today, that’s something to congratulate yourself for twelfth house planet people because sometimes even that isn’t always easy. Planets in the twelfth can sometimes feel harder to reach, because these things are hidden deep in our subconscious but it doesn’t mean they are inaccessible. You have to delve deeper and learn yourself better in order to pull these hidden strengths out of you. I recommend meditation for anyone with a strong twelfth house. The twelfth also rules over hidden enemies while the seventh house rules over open ones.

The astrological houses blend together to create an in depth image of ourselves and the potential energies of our lives. It’s an essential tool to assist in self-awareness and growth. 

- playboi