This ritual should be performed during the new moon. But it is not limited to that phase.Need, not season, determines the performance. There is real power in the self blessing. It should be used in time of need and not done promiscuously.

The purpose of the ritual is to bring the individual into closer contact with the Godhead. It can also be used as a minor dedication. When a person who desires dedication has no one who can dedicate him. The self blessing ritual may also be used as a minor exorcism, to banish any evil influence which may have formed around the person. It may be performed by any person upon himself, at his desire.

Perform the ritual in a quiet place, free of distractions, and nude. You will need the following:

1. Salt, about one-quarter teaspoon
2. Wine, about an ounce
3. Water, about one-half ounce
4. Candle, votive or other

The result of the ritual is a feeling of peace and calm. It is desirable that the participant bask in the afterglow so that he may meditate and understand that he has called the attention of the Godhead to himself, asking to grow closer to the Godhead both in goals and in wisdom.

When you are ready to begin, sprinkle the salt on the floor and stand on it, lighting the candle. Let the warmth of the candle be absorbed into the body. Mix the water into the wine, meditating upon your reason for performing the self blessing.

Read the following aloud.


Dip the fingers of the right hand into the mixed water and wine and anoint the eyes,


Anoint the nose,


Anoint the mouth,


Anoint the breast,


Anoint the loins,


Anoint the feet,


The altar shall be setup in the usual way, but with three candles on the altar itself. Light refreshments may be placed nearby for use during the ceremony. The items used for divination are on altar.

Four candles will be placed before the altar at the start. (Earthenware lamps, or earthen cups with oil and floating wicks may be used if desired.)

This rite is useful for any type of augury or scrying: tarot, crystal, mirror, cauldron-scrying, palmistry, ouija, lithomancy, rune-casting, and many others. The teaching of divination is also best done within this circle.

A circle shall be drawn on the floor which is large enough for all to relax therein, since this is an informal rite. When all are within the circle the woman who acts as priestess will light the candles and incense, saying:

Our friends of the night,
Of mist, and of moonlight…
You who are seldom seen.
Be with us now
And spread apart the veil of Being
That we may look beyond.

She than has the man who acts as priest take the four cards from before the altar and place them at the west, the north, the east, and the south points of the circle in that order.

When this is done she will direct four of these within the circle to present the symbols of the elements to the four quarters… if possible the persons chosen should be among those who will be performing divination later in the rite.

The one chosen to present the air symbol shall take it from the altar and stand, holding it out towards the north, the east, the south, and west, saying :

O elemental’s of the water
Hearken to your sign
Open the windows of Where and When,
And let us see beyond.

The same should be done and said for earth, air and fire. The priestess then holds the wand out in salute towards the south invoking:

O Queen of magic and silence,
We have gathered the spirits of nature
To help us delve into that
Which lies beyond.
We ask that you make strong and keen
Our inner eyes
As we search through the veil,
And let only influences which are good
Enter within the circle.
This rite is yours, oh Lady of Mystery.
Be with us, we ask.
Blessed Be!


Blessed Be!

Now is the time for relaxation and the various forms of divination. The priestess and priest, or others, will aid, guide and teach as necessary. Light refreshments may be served.

When is is judged that the rite should end, the priest shall stand with wand outstretched in salute and say:

We do thank all who have
Been with us here…
Those whom we can see,
And those who are not of this world.
And we thank the Blessed One.

He shall direct those nearest the candle as the four quarters to put them out. Then he shall put out the lights on the alter, saying:

The ritual is done!
Blessed Be!


Blessed Be!

Construct a circle large enough for all members of the group. At the center of the circle should be built an alter of ash, birch, and willow, formed into a pyramid. Each of the three sticks should be as long as the priestess is tall. They should be bound at the top with flax or wool yarn colored green with a natural dye. Hanging from the center of the three woods will be the cauldron, and sitting on top of the “broome” will be a large sphere of glass or crystal.

The perimeter of the circle should be sprinkled with chalk and with the ash from the previous fire used in the rite. Incense should be burned within the area to assist in creating the proper atmosphere. The number of pots of incense should be number of the Goddess invoked (see below). Beneath the cauldron a fire will be lit, and continuously fed throughout the rite as needed. The cauldron itself should be no more than half full of water, and much calendala, ivy, and laurel (if possible) added to it.

A procession of the worshipers will be led to the circle by the priestess and her consort. When she and he enter the circle they will begin a dance about the circle clockwise. The priestess will lead, with the priests hands upon her hips, and the next persons hands on his, etc., forming a chain… as much as possible alternating male and female. The dance around the ring will form a spiral and the members will go around the number of the Goddess to be invoked. That is, for the Maiden – 3×3; the Mother – 6×3; and the Crone – 9×3.

While turning about the circle in the dance the members should imagine the love force of life entering their bodies from their bare feet and spiraling slowly upwards to the head in a clockwise motion. This spiral should be timed to reach the head when the dance is completed. When the dance is stopped each will be facing the “broome” and will gaze into the sphere. Here instead of keeping your hands on the next persons hips, move closer together and put your arms around the next persons waist… thus making a complete connected circle.

This is the point of inspiration, and she called to pay will voice the poetry expressed, and he, as each feel drawn to do so. Usually in a group it is beast to silently voice the invocation, although if it is a group whose members are well attuned to each other the voicing aloud can have a powerful effect. This is the point of mysticism and magic and the inspiration of the lady… and at this point one feels as is one is near a great bell or drum which is tolling out and vibrating the mind and sole until they become one with the Goddess. It is at this point that you should make your desires known to the Goddess with great hope of their being fulfilled… for you are one with Her!

When this portion of the rite is done, and all will instinctively know when ones private meditations are completed, the more routine aspects of a meeting may take place. A feast of bread and wine, cheese and whatever will give instructions in the devotion to the Goddess and God, and each present may tell of their experiences. This “party” will last as long as necessary, with joy and love and true happiness being the order throughout.

At the end of the ceremony, or feast, all will rise, again arm-about-waist, and slowly turn about the circle the number of the lady invoked. At the last turn the rite ends, though probably the closeness that the people will feel for each other will prevent immediate dispersal.

A simple ritual gesture should be made before and after occult meditation work. The most appropriate for our purpose is the Qabalistic Cross:

1. Touch the forehead with the right hand and say “Ateh”.
2. Touch the breast and say “Malkuth”.
3. Touch the right shoulder and say “Ve Geburah”.
4. Touch the left shoulder and say “Ve Gedulah”.
5. Clasp the hands on the breast and say “Le Olahm, Amen”.

The Christian form of this is embodied in the words: “For thine is the Kingdom, the Power and the Glory, forever, Amen. ” This, as it appears at the end of the Lord’s Prayer usually is sometimes put forward as the reason for believing Our Lord to have been a Qabalist. Tempting though this ¬†supposition may be to Qabalists, it cannot be proved by this evidence for the phrase was a liturgical interpolation some centuries after Our Lord’s death.

To touch the brow and say “Ateh” (Thou) is to affirm the existence not only of the Architect, Creator and Sustainer of the Universe, but also of the Godhead within, the Spark of Divine Fire, or Monad, which is the center and architect, creator and sustainer of ones own being. The top of a brilliant white cross should be visualized as starting from just above the top of the head.

On bringing the hand down to the breast the vertical arm of the cross should be imagined to extend down to the floor beneath the feet. Obviously it is impossible to trace such a cross exactly without considerable physical contortion, so the touching of the brow and breast are symbolic indications of intention and actual visualization.

The touching of the breast and saying “Malkuth” (The Kingdom) affirms ones faith and rightful position in the Kingdom of Earth, both macro-cosmically and micro-cosmically, which is to say, both as being operating upon this physical planet created by the Father of Humanity, and also in a physical vehicle or body created by ones own True Self.

The touching of each shoulder in turn accompanies the visualization of the horizontal arm of the cross, also in brilliant white light. Again, this should extend just beyond the periphery of the physical body. The translation of the words Geburah and Gedulah causes their intention to become perhaps less apparent – which is why it is better to use the original Hebrew, or as the early Church Fathers did, to substitute the words the Power and Glory, which are the translations of the titles of the seventh and eighth Sephiroth on the Tree, which are diametrically opposite Geburah and Gedulah, the fifth and fourth Sephiroth, and in a way, lower reflections of them.

Without becoming involved in technicalities beyond our present state of understanding, the point that is intended in the drawing of the horizontal bar of the Qabalistic Cross is the affirmation of the underlying principle of the whole manifest universe, macro-cosmic and micro-cosmic. This principle is the Principle of Polarity.

This simple means that all things are the result of the equilibration of opposites in complementary action. The atom is a result of opposing electrical forces or particles, the child is the result of the union of opposite sexes – and so on.

“Le Olahn”, which translates as “the world or universe” and also as “forever” indicates a concept midway between these two approximate translations. One could perhaps render it as “the Eternal Beingness” and what is here affirmed is a faith in and acceptance of the whole sum of creation and uncreation, which is, was, and is to come.

“Amen”” is the final personal affirmation, “So be it”. It can come after a greater or lesser pause and marks the end of the formula and the cessation of active visualization, though the effects of this exercise may be felt for some time after.

The elemental eucharist or the elemental thanksgiving, or even the eucharistic sacrifice, is an act of faith on the part of the worker. It is an assumption of the elements into the self of the worker, and the offering of the self to the lords of the universe in thanksgiving of the knowledge of the light. The eucharist is the recognition of the manifested God and Goddess through their elements represented by the four quarters.

The ceremony itself is a very simple one. Fire, a smell of some sort, usually incense, Wine, bread and salt, the universal representatives of the four elements are concentrated by offering them to the Kings of the four quarters, and asking the elements of the four quarters to descend into the offering. To the east, incense (air); to the south a candle (fire); to the west wine (water); and to the north bread and salt (earth). The dedicated elements are then brought to the high priestess near the altar, for distribution. If no priestess is present, then the priest or celebrant himself distributes the elements.

She says,
“Smell with me this incense, the symbol of air”.
(All smell)

“Feel the warmth of this candle, the symbol of fire”.
(All feel heat from the candle)

“Eat with me this bread and salt the symbol of the earth”.
(All eat)

“And finally, drink with me this wine, the symbol of water”.
(All drink, all of the bread and wine must be consumed.)

All stand a moment in meditation.

This ceremony can be quite beautiful if the dedicants invoke the elements eloquently. It is a moving ritual. Almost immediately the student feels some identity with the four quarters, and after some study of the elements and their meaning a feeling of rapture quickly evolves. It must be performed slowly and with dignity, without conversation, and with undivided attention directed to the concentration and consumption.

There are many methods of working ritual and the methods depend upon the type of work to be done, however there is a simple outline that one ca follow in the constructing one own ritual. It is easily followed ad complete enough to become the form for almost any ritual.

1. Establish intention.
2. Construct ritual outline.
3. Setup temple.
4. Cast circle.
5. Invoke Higher Forces.
6. Invoke God and Goddess.
7. Perform work.
8. Thanksgiving
9. Close circle.
10. Deconstruct temple.

1. One must have a reason for any ritual work. This reason can be simple worship, but there must be purpose in everything that one does when contacting the divine forces. The first step must be to establish the reason for the intended work. The intention must be clear cut, with a beginning and ending point.

2. The next step after deciding the work of what you are going to do is to establish the HOW. You must know what beings and forces are to be invoked OR evoked. The tables of correspondences listing God names, incense, mandrams, etc. must be used as part of the routine exercises. The color scale of the operation must be determined from the table of correspondences and efficiently used. All of these steps are necessary to contact the desired points within the reference of western Occultism.

3. The temple is set up ext. This includes vestments, tools, candles, altar, in fact the entire temple. Even if the ritual is to be performed in a closet or the mind, the temple must be prepared. Robing is included in the preparation of the temple.

4. The circle is next, cant in what ever manner is selected for sample, and deeper explanation see “The Circle” in other chapter.

5. It is necessary to open channels to the Lord God of all the Unmanifest existence. Even if we do not comprehend its existence, we must recognize its existence. At the beginning of ritual this is an invocation to the higher self or greater god forces existence in man. See the chapter on “Invocation” for sample ritual for examples.

6. Next we invoke the god and goddess, the manifested god-head.

7. Work is defined as the project to be accomplished by the ritual.

8. We must return that which we have taken. We must balance the forces with which we work. Thanksgiving can be a simple “Thank You” or can establish eucharistic ritual.

9. See section on closing the circle.

10. Deconstruct the temple by removing the tools used for special work to their usual place of rest. One the unrobes.

There are many variations from this sample, but the basic pattern must remain the same. The universe exists as a balanced polarity and we who tamper with its existence and use its natural laws, must maintain that balance. The results of unbalanced forces are for reaching ended and, as students of the occult we must be ever dedicated to their maintenance.

Ritual is the systematic working procedure dedicated to achieve a particular aim or effect on individuals or groups. It is usually a practice that when repeated, with the same intention, dedication, working methods,, time, sacramental techniques produces the effects or affects.

General ritual practice throughout the Western Occult world has little to admire or praise. Not many individuals have the talent or qualifications to perform the art, let alone write anything of value regarding it. There are no authentic text-book to help basic approaches, and secrecy is often used as a cover for ignorance.

In these classes ritual is learned by practice and observation, but it has become increasingly necessary to list methods for building a ritual, plus samples of ritual so the student may be able to work his own ritual and hopefully, to construct practical operations for himself in a private capacity plus perhaps that someone will leave something for those who follow.


A ritual must have intention. That is, there must be a purpose for the ceremony, even if it be simple devotion. The purpose must be understood ahead of the time of working and not change during the course of the work. Next, there must be method. Any work must not be performed haphazardly. This does not mean perfection of performance, but simply no flouncing around. The Priest, Priestess, or ritual leader must know what he or she is doing, and move steadily toward that purpose using whatever method has been agreed upon, not changing that method in the middle of the stream.

Mood is also very important, One works on many levels in ritual, for we live on all planes simultaneously, It is the inner response to the outer action that affects the changes caused by what we term magic. This inner or subconscious change reflects directly upon our outer physical plane self and directly and indirectly upon the self that exists on the other planes. Therefore it is necessary for emotional control so that concentration and meditation can effectively be worked.

It is necessary to hold attention for long periods of time one subject, and mixed emotions hinder this. In methods such as healing it is necessary to direct your feelings to the person you are working for, and if these feelings do not produce the proper or desired result harm rather than healing will result. Also, when directing powers from other levels, the wrong mood can call adverse vibrations to you, or your inner-self will interperate the result in the wrong fashion and damage could occur. Therefore, it is necessary to approach ritual in a frame of mind that will help, not hinder your work. It is best to begin thinking about the ceremony days before the actual working. If it is necessary to avoid people a few hours before beginning , then by all means, do.

Immerse yourself in the emotion that is to accompany your work. Walking out of doors helps to open oneself to the vastness of the universe. Taking a bath helps to effect the feelings of purity. Music certainly helps to calm the emotions, or excite them if that is the way of the ritual. Music is one of the prime factors that can be aid to ritual construction. Music can change or create mood. Music is the method we can use to adequately instruct the inner-self of the attitudes we wish to obtain in ritual worship.

As all of life is a ritual, so all of this book is ritual method. It must all be read and comprehended to adequately understand the reasons behind and methods of ritual.

The approach of all these methods is of course, through the mind. We are psychological beings. It must be recognized that all of our realizations, all of our perceptions are based upon the action/reaction of the inner and outer minds. In the methods described above, all the action occurs through the mental channels.

All of these methods use in some way the same methods of repetitive wordage. The idea is to implant the emotion through the use sound, color, and thought vibration into the inner mind, affecting the symbols there, effecting the results desired. Other tools, such as smell, (incense), feel (tools), and the interaction of mind to mind response used in groups are useful to help the individual more easily perform the task he set for himself.


Unfortunately, in the world today, and also in the past, exists those who tend to align themselves with the negative forces of existence. Fortunately, the true black magician is as hard to fine as one who practices white magic. There is, however, another area of life that existing has a much greater influence upon us than most imagine. This is the use of the type of ability most people today term telepathy, or mind power. It is the same thing Christians and related religions call the power of prayer. In the occult world, it is sometimes called thought forms, elemental’s and other related terms. By definition it is the transference of thoughts from one mind to another by various means at hand.

Have you ever had an overwhelming desire to do something, perform some act that is normally outside our regular activity? Have you ever wished for something to happen, and then it did? Did you ever want someone to help you, perhaps fall in love with you, give you a promotion or money, and then it did occur? With just a little introspection we all know this is particularly a normal daily occurrence in one form or another. In the business world it is called together and tossing a though around, and coming up with an answer, or more likely the answer from someone else in the form of a performance. A recent Wall Street Journal article stated most company presidents and officers have of this ability that most other people.

Did it ever occur to you that this thought control could be used to control your wishes and actions, even to the point of controlling you against your will? In most cases, the person controlled does not even know he is controlled, but simply wished to give them money, love or help in some form or other.

The circle we have been discussing is a method of preventing this control and protecting oneself from the undesired influence of others.

There are two important times when one is open to mind control. The first, naturally, is when asleep, when your conscious mind is resting, the second is during the awake hours when the mind drifts or day dreams, or when you conscious mind no longer has full control.

The description is the clue to the solution – protection of the inner consciousness from intruding vibrations.


When your mind is active the changes of control are much less than when you are inactive. Therefore, day dreaming and like activities should be curtailed, except when within the circle of protection that I shall shortly describe.
That is the first step – do not allow the mind to drift. The next step is to build into ones personality, the protection of a body shield. This is accomplished by what we can simply term the hardening of the outer auric shell – deflecting unwanted outside thoughts, and also preventing others from reading your own emotions, a process not usually wise. As example, think of that what they want you to think. Sometimes when you are talking to others, they suddenly eliminate any emotional contact you may have established and seem suddenly hard to understand. This is the thing we want to cultivate in ourselves and be able to produce it at will, and hold this protection effort as long as necessary.

METHOD #1: Sit in a chair in a room alone. Relax completely becoming aware of your body. Expand your consciousness outside of your body into the electromagnetic field that surrounds yourself. You know this is accomplished by a feeling of mental tingling that seems outside of your body. Your mind is then in you auric sphere. Surround yourself with a gray wall, extending above your body two or so feet. Contain our entire emotional experience within the shield. Hold it as long as possible then relax, and begin again. This is building a wall of sorts in your aura. Imagine the wall to have the capacity to expel any unwanted thoughts or emotions of others. This shield must be accompanied with complete mental control. Fear is the mind killer, opening the inner-self as it tries to reject the unwanted emotions. Practice this exercise when it is built into you, and then it will remain and need only to be renewed occasionally. Surround yourself with this shield whenever you feel others may be attracting or intruding upon your private self.

METHOD #2: To be used when more protection is needed. In this method, we will incorporate the method above, plus add an incantation or mantrum that fills the outer mind with protective vibrations. This process is to occupy the entire self with the obsession of protection and attract to self powers that will give strength and protection themselves. This should be used only in extreme cases when the need is great. Build the body shield. Next, call upon the four great powers of the four quarters:

East – Raphael (Ra-fay-el)
West – Gabriel (Ga-bree-el)
South – Michael (Me-kay-al)
North – Auriel (Au-re-al)

The east will be your front, the west you back, the south on your right, the north on your left. Visualize the powers as great angelic figures standing in these directions; facing away from your body. Vibrate the names clockwise over and over, vocally if necessary, until the attack has diminished.


Sleep is the time when we are most open to psychic attack or telepathic suggestion. For protection the best method is to sleep within the magic circle. It is not necessary to construct as complete a circle as previously described, unless attack is feared, but a simple type of pentagram ritual is recommended.

After you are in bed for the evening and when you are ready for sleep, form a pentagram (banishing) in the east, and pierce the center with the god name YOD HE VAU HE. These pentagrams are formed out of white light. From one the points move a white bank of light to the south, form another figure, and vibrate the deity ADONAI. Continue the process to the west, vibrating EHEIH, and then to the north, intoning AGLA. Continue the bank of light back to the first pentagram, You are then surrounded with four pentagrams in each of the four quarters, connected with a continuous band of light.Next, from the north pentagram move the band of light over head to the pentagram in the south. Continue the bank of light under you, back to the pentagram in the north, thus surrounding yourself with another circle of light. Perform the same task from the east to the west, overhead, and then continue on under yourself back to the station of the east. Now you are surrounded with three circles and four pentagrams. This affords complete protection, but must be performed each evening before sleep.

These exercises must be followed or inter-spaced with research into the meaning of the work I have mentioned here such as elemental’s, spirits, cosmos, the four elemental Kings, evocation and invocation, and any other related ideas your research may produce.

I would remind you that any magical work begins long before the ritual itself. In fact, it is the preparation, the intention, that is the most important single factor in development, as this is the mind expander for the ritual to follow. The beginning work opens the path into the inner-self when the real ritual work begins.

By definition the magic circle implies a confining space, a limitation, separating that which is within from that which is without.

It it a limiting factor as well as a binding factor. The Magician limits himself to the attainment of a specific end, and that no longer is he in the world of changes and a blind wanderer without aim, objective or aspiration. Within the circle, complete control exists. It is a built environment dedicated to a specific purpose.

The circle is a symbol of the infinite.

It also represents the astral sphere of the worker, or the individual consciousness. The circle in which one encloses himself, represents his particular cosmos: In this way, the circle expands the ego of the magician, for the worker builds a miniature universe within the circle. One that is slowly built, symbolically in most cases, filled with invocations and instruments that call to the inner mind the work that is to be done at the particular time. Slowly the man initiates himself within this circle and as he begins to understand the world without.


The circle is cast clockwise for invocation, counter-clockwise for banishing. It is begun in the east in all systems. To each of the directions is assigned the particular point allocated to the element of that sphere:

East – Air
South – Fire
West – Water
North – Earth

Guardian and divine names are sometimes painted on the floor, but these names are but an outward sign for the real work that is done on the astral plane, where the actual circle or temple is cast. Before casting, the area is banished of unwanted spirits, and invoked for those elements desired for the operation.

The circle is not to protect one from undesired elements, but simply to set a spatial limit within which spiritual work my proceed unmolested and without fear of intrusion by unwanted forces. (A circle may be used for protection of this sort, but is another type of circle and not the same cast for magical operation). One must not at any time ever enter magical work with fear in ones heart, for you will fail, and perhaps result such as obsession will occur.

One does not always have a temple available, so the magic circle transforms an ordinary room into something else, and to most efforts is a temple. The physical difference between a magical circle and a temple is that the circle it two dimensional and the second is three. In a temple a permanent circle is usually inscribed upon the floor, but still the magician uses his imagination to build the temple on the other plane.

The circle represents the whole of man (that is of oneself) and the whole of the Universe.


The magic circle should be cast of chalk if possible. Four candles are set up around the circle, colored for the elements, if possible.

East – Orange
South – Red
West – Blue
North – Brown or Green

All gather within the circle.
A moment of meditation contemplating the work to process.
The censer is lit.
All are purified.
Light candles.
Circle is cast (astral)
Hps invokes the gods and goddess
Four elemental kings are invoked by all, led by ranking member

East – Yod He Vau He
South – ADONAI
North – AGLA

After the work has been completed, the circle must again be uncast. This is done by the hps. Who thanks the Lord and Lady for attending.

In the craft, the circle becomes a bounding force – one that so contains the power raised to be utilized for the work in progress.

It is the words and intention used to cast the physical circle and mental direction for the astral circle that causes the binding element or the protection element. In the mind, one must visualize a wall of force separating those within the circle from those without.

So, naturally, it must follow that concentration and visualization exercise must proceed the first actual attempts to build the magical circle.


In order to begin any ritual circumstance a circle must be cast. The circle is generally nine feet in diameter. If possible, a permanent circle should be painted or drawn on the floor. Where this cannot be done the circle can be laid out with rope or string, or else this can be done visually. The circle is always formed clockwise or deosil, as opposed to counter-clockwise or widdershins.

Prior to the actual forming of the circle the consecration of salt and water must be done. This consists of touching the water with the athame and: “I exorcise thee, O creature of water, that thou cast out thee all the impurities and uncleanliness’s of the spirits of the world of phantasms.” Next, the salt is touched with the athame and the following is said: “Blessings be upon this creature of salt. Let all malignity and hindrance be cast forth hence-from, and let all good enter herein. Wherefore I bless thee that thou mayest aid me.” Then pour salt into water and mix.

The circle is traced with the ceremonial sword. Next, take the salt water and sprinkle this with the help of the sword, going around the circle. Then carry the censer around the circle. The next step is to walk around it with the sword, once more tracing the circle, and saying: “I conjure thee O circle of power that thou beist a boundary between the world of men and the realms of the Mighty Ones. A guardian and a protection that shall preserve and contain the power which we shall raise within thee, wherefore do I bless and consecrate thee.”

Then, pick up the sword extend the right arm and say: “I Summon, Stir, and Call thee up, ye Mighty Ones of the East to attend our rites and guard the circle.” Then trace an invoking pentagram.
Repeat this step for directions South, West, and North. Once again face the East, right arm extended, and say nothing, but merely trace an additional invoking pentagram.

At the conclusion of the ritual, in order to open up the circle, face East, athame in right hand, arm extended, and say: “Mighty Ones of the East, I thank you for attending and if go ye must, I say hail (kiss athame, the re-extend arm) and farewell. Do the same in the other three directions. Then, trace the circle with the sword deosil, then widdershins.

If it is necessary to leave the circle for any reason during the ritual, take the sword and trace out a door approximately two feet long. When you, or the other person, have left the circle retrace this line to seal the circle again. If there is a re-entry, merely trace the door again, and re-seal.

The casting of spells is old and very basic aspect of paganism. Like the more formal ceremonial rituals, spells serve to focus the mind and the will on the magical task to be accomplished. One can go through all of the motions of a complex spell but lack the requisite ability to direct the natural forces and the spell will be useless. This may be a good thing in view of the proliferation of books on the market today telling us how to cast spells to achieve all manner of cosmic and earthly goodies. Some of these spells are being published here not because they necessarily get good results, but merely because they are entertaining to read. Some of them, particularly the love spells, are better read and left unpracticed because of their attempts to influence the consciousness of another person. If one wants to do a love spell and not violate any ethical standards, rather than trying to attract a particular person, it is better to project an image of ones self attractive to various members of the opposite sex.

The spells presented here pertain largely to Earth and Earthly matters. Other spells shall be presented in subsequent volumes.

For Good Fortune

Take a little red bag and sew it with red woolen thread: then take a crumb of bread, salt, a spring of rue, and some cumin –

“This bag I sew for luck for you,
And also for my family,
That it may keep by night and day,
Troubles and illness far away.”

Ancient Gypsy Love Spell

This enchantment is best used to win a man who has not requited the feeling of love which the lady holds for him. In a red vase or pot plant a small ivy leaf (the ivy carries the idea of constant, ever growing and reviving love). As the plant is watered, repeat this spell, with eyes closed:

“As this shrub grows
and as its leaf blows,
let His Love arise for me.”

Thereafter nurture the plant carefully. If it grows well you will gain the one you love.

Sand Ritual Love Spell

In a box of sand trace the initials of you would-be lovers name in large letters and then, directly over them, your own. Infuse the sand with magic by leaning over and kissing the initials (a kiss is a very potent thing). Then gather some of the sand of the initials and place it in a small vial. The next time you see your hoped-for admirer, sprinkle some of this sand in his hair (make sure that he is unaware of your actions). The force of this spell would work on his mind and bring him to your side.

Dragon Blood Spell

Voodoo Folklore
Dragon Blood is the name of a red extract (gum resin) from a tree native to the Malay Archipelago. In solid stick form it is carried on the person for luck: to get rid of curses hexes, and cross conditions it is burned in powder form at midnight for seven nights. This is done near an open window.

Marjoram Spell

Medieval Folklore
Marjoram was prized as a charm for defeating evil forces, and said to be a love charm if added to food. It is an herb of Venus, planet of love. If used against evil it had to be placed in each room of the house and renewed each month.

Wart Spells

English Folklore
Ancient spells of England regarding the removal of warts by magical means are:
1. Rub the warts with a piece of bacon, cut a hole in an ash tree, put the bacon in it. Warts will transfer to the tree.
2. Touch each wart with a pea: wrap each pea in a piece of paper which is then buried in moist ground. The warts were said to disappear and the peas decayed.
3. Prick each wart and put three drops of blood on elder herb, and this is buried like the pea for the same purpose.

The Cauldron or Mill Dance

This is chanted two or three times in order to generate power in working a ritual. Everyone should join their right hands in the center of the circle and walk around, gaining momentum and chanting faster.

Air breathe and air blow,
Make the mill of magic go,
Work the mill for which we pray,
Io dia ha ha yay.

Fire flame and fire burn,
Make the mill of magic turn,
Work the will for which we pray,
Io dia ha ha yay.

Water heat and water boil,
Make the mill of magic toil,
Work the will for which we pray,
Io dia ha ha yay.

Earth without and earth within,
Make the mill of magic spin,
Work the will for which we pray,
Io dia ha ha yay

Radiant Health Spell

Ceremonial White Magic
This spell, properly executed, was supposed to enable a person to attain and maintain radiant perpetual health. Facing the East with arms spread wide, an invocation is said:

“Lord God of the Heavens, and all above, and all below, I pray Thee to grant me the power to conceive of the Life Fluid, the Life Force, so that I may, with Thy divine help, become a part with it body and sole. If it shall be Thy divine will, the glorious Life Force shall permeate me and suffuse me, and breing ever-lasting well-being. Grant me, O Great God, this favor. Amen.”

Maintaining the same position, the supplicant mentally pictures a force of energy from the Universe sweeping towards him or her. As it arrives, one draws in a deep breath, visualizing and feeling the force being drawn in and down to the solar plexus. As the breath is slowly exhaled, a mental picture is to be formed of this force spreading and flowing either to all parts of the body or to a specific area. This is done over and over again and with practice the mental picture becomes easier to envisage.

Charm of Consecration

One for the window
Two for the hearth
Three for the wooden door
Four for the mill
Five for Jill
Six to make seven more
Three crosses make
Blessing all.


This requires a cord for each working pair, or else each person has a single cord to knot.

By knot of one x—————- the spells begun
By knot of two x—————x it cometh true
By knot of three x-x————-x so mote it be
By know of four x-x———–x-x the open door
By knot of five x-x-x———x-x the spells alive
By knot of six x-x-x——-x-x-x the spell is fix
By knot of seven x-x-x-x—–x-x-x the stars of heven
By knot of eight x-x-x-x—x-x-x-x the stroke of fate
By knot of nine x-x-x-x-x-x-x-x-x the thing is mine

Abracadabra Spell

Although this famous charm was recorded in the third century by the Romans, it would seem to trace its origin all the way back to the Chaldean’s of Babylonia. The Chaldean phrase translates almost exactly into the English pronunciation, and refers to a fever disappearing like the word. The patient said the whole name on the first line, and progressively dropped on letter as he pronounced each line in turn until no letters were left. As this was done, the fever was supposed to diminish. Also the charm was to be written on a piece o parchment which was to be put on a cord and hung from about the sick person neck.


To make things grow and flourish do the spell during the waxing moon — from the first day of the new moon to the first day of the Full Moon. At this time work for an increase of anything, or to begin something.

To decrease anything do a spell during the waning period. This is a good time to get rid of any bad situation, including illness.

To put a stop to anything irksome, choose the second day of the Full Moon.

Use silver and white to establish a link with the Moon.

From Sybil Leek, Cast Your Own Spell


Anti-War Spell

Take a news clipping of the was and roll it into a cylinder. Tie the clipping with a black thread. Place the paper into a green glass bottle with no writing on the outside and stop the bottle with a cork. Taking the bottle to a river or ocean place a symbol on the glass with waterproof ink. Then cast the bottle into the water and remain at the spot until the bottle has disappeared from view. This ritual should add some power to the anti-war movement.

(From Osirus, Potions and Spells of Witchcraft)

Mugwort Spell

Medieval Witchcraft
Prophecy could be accomplished with Mugwort according to this ancient belief. Know as a “Witch Herb” it was used as an incense by crystal gazers. This was due to its leaning to the north as it grows which gave rise to the idea it had strong magnetic and supernatural powers. To cause prophetic dreams the mugwort was placed in a cloth bag and kept under the pillow at night. Witches offered it as a charm spell to keep a traveler from tiring. Mugwort can also be consumed as a tea and is said to induce clairvoyance.