Some practitioners use drugs, particularly cannabis (marijuana) or alcohol (often wine or ale) to enter altered states of consciousness before a ritual. The moderate and mindful pre-ritual use of substances is suggested in traditional Gardnerian Wicca. Additionally, some Witches and magicians prefer extreme natural-drug experiences when performing an intense, life-altering ritual, such as a rite of passage or rebirthing experience. This draws on shamanic techniques, though everybody’s responses to natural substances vary, which is why this method of consciousness alteration must be carefully planned and intelligently utilized.
Many people abstain from drug use before ritual, feeling as though it has potential to change the working too much. Some practitioners prefer to use substances only when performing alone or during certain celebrations. Again, everybody’s response is different, and one should utilize the mind-changing techniques that not only legitimately work, but work best for one’s own constitution.
Personalizing the Magick
Please don’t do these workings exactly as they are written. Yep, I said it. While these spells and rituals are specifically planned and formulated, I would be foolish to ask that they all be followed to the letter. Frankly, I would rather encourage readers to not practice any of the spells “by the book,” but to experiment, add, subtract, and personally modify each procedure. If the working doesn’t carry a large amount of personal significance, its results (both within and without the ritual itself) will be incomplete. Without personalizing the magick and imbuing them with the very essence of the practitioner, the workings remain empty. We must enliven our crafts and allow them to inspire and instigate significant life changes for ourselves and the world!
Spells should be individualized and independently significant to the practitioner. If they’re not, they’re only other people’s operations. Magick is personal, and every act should be personalized. In movies, we see people following spells (usually supposedly ancient, eeevil spells) to the letter, for fear of saying the wrong syllable or accidentally adding a raccoon’s nose to the cauldron instead of his toes. While it can be said that adding a tablespoon of salt has a different outcome than a tablespoon of sugar for cooking, baking, and alchemy, magick doesn’t always work that way. If I get the intuition to add mugwort instead of thyme, I’m gonna do it (that is, assuming that the correspondences are similar for the spell’s purpose).
If I don’t know the meaning of Ablanathanalba and cannot find a definition in any of my books, from any of my teachers or peers, or on a reliable Internet page, I’m probably not going to say it, even if the spell tells me to. If a spell tells me to blend fifteen particular herbs, but I can only acquire eight of them, you betchya I’ll do the spell without the other seven (or I’ll do some research and find accurate substitutes for them). If a working calls for black cat hair, yet I only have an orange kitty, I’ll be using her hair as a substitute (because it is feline, even if the color is different). Or, if I have a black dog and no cat, I might use his hair because of the color (that is, if the spell’s focus is on black animal hair rather than feline hair specifically.) Part of magick’s beauty is its versatility!
The main concern of the spells in this book is the archetypes, hence the planetary alignments found throughout. The spells found in this book don’t follow any particular tradition or pantheon. Instead, they draw from a variety of sources and are open to be tweaked and expanded upon by each practitioner.
There are countless ways to modify spells, but be careful that your modification doesn’t interfere with the intended purpose of the spell. As most readers are probably aware, lighting the wrong color candle, mispronouncing a word of power, or using the wrong color altar cloth will not mess up a spell . . . unless you believe it will!
Some spells are more specific than others. Some are more “scientific,” and others are more “intuitive.” Let’s say, for example, I’m enchanting an altar to Mercury (or an associated god) and the working calls for some cassia oil. Let’s say that I have no cassia (or cinnamon) oil, but I do have peanut oil. Because peanut is not aligned to Mercury, I will refrain from using it. Instead, I may do some research and decide to use flax seed or peppermint essential oil as a substitute, simply because of its alignment to Mercury. If I don’t have (and cannot procure) any of these, I may simply use mineral oil or something else that is energetically unfixed.
Let’s also say that I must dedicate the altar this week, but neither the Moon nor Sun are anywhere close to being in Gemini or Virgo (ruled by Mercury). Instead, I may choose to wait until Wednesday (the day of the week ruled by Mercury) and will choose a Mercurial hour of the day (or night) in which to perform the dedicatory ritual (see page 16).
Things to Consider
For those who are quite experienced in spellcasting, the following list will probably come as second nature. For those who are newer to spellcasting or the magickal path (or who feel they could simply use a refresher), these points are of extreme importance to consider before utilizing spellcraft.
Is the spell’s intention destined to occur?
As I mentioned before, a person’s spiritual Will is akin to their life’s destiny. To align to one’s own Will is to come in sync with life’s higher, destined, and God-connected cycle; this plays into every moment of one’s life. True Will is similar to the Tao in Taoism: the Tao is both contained in and constitutes all things in life, and aligning to the Tao is the true path to happiness and destiny. Chaos magick calls this force Kia, seeing it as the constant, formless, nonattached foundation of consciousness. Aligning to true Will obliterates the ego-barrier between self and Universe, bringing the magician closer to Kia or the Tao. Complete, absolute, and sustained alignment to one’s Will can be called Enlightenment or Oneness, though most magicians and Witches shy away from the terms.
In terms of “active” or “operative” magick, if a manifestation is absolutely not spiritually meant to occur, the greater hand of the Universe—the Fates—will redirect it. In other words, if a spell does not come to light, ask yourself if the spell is aligned to your Will. Like the Wiccan Rede says, “Do as thou Wilt.” This Wilt refers to Aleister Crowley’s definition of Will. If you perform magick that is not “meant to be,” it simply will not come to pass.
Are you interfering with another person’s free will?
A couple of the spells in this book, for example, can potentially be used to harm an undeserving person—hence my mention of free will. Personal accountability and responsibility for one’s actions are highly advocated in Neopagan and occult paths. Magick is a neutral force; it can used by anyone for any purpose. However, this doesn’t mean that it should be. Like everything in life, it’s what you do with it that matters. Magick is crossculturally intertwined with spirituality for a reason—ethics, belief, and perception are its guiding forces. You get what you give, plain and simple. If someone’s magickally harming another who may or may not deserve it, where are their dignity and morals? We all know the difference between right and wrong, and the all-seeing eye of Karma ensures that a person’s experience matches the intention they emit. Use cosmic and personal power wisely. One should not have to interfere with another person’s free will for personal fulfillment, nor should something as silly as revenge take the place of forgiveness, or harm take the place of health. All styles of magick have their time and place, but it’s up to the practitioner to objectively determine the best possible magick to be used for all involved.
Are you casting for the proper thing?
This draws on the point above. Basically, one must get to the root of an issue before casting a spell. As a result, you may be tempted to perform a spell (from this book or elsewhere), but it would be unsuccessful without tackling deeper issues first. For example, say you are casting a spell for happiness in the workplace. A good intention, to be sure! However, before casting the spell, you may think about your workplace and realize that the cause of th
is desire for change is due to the negativity of your coworkers. Perhaps a spell to fend them off and protect against them would be more appropriate in this case! Additionally, perhaps a spell for peace in the workplace will actually help you get a different job where these people won’t have to be dealt with. Oftentimes, it’s one’s own perceptions, rather than the external world, that are in need of transformation. We have to be as straightforward in our perceptions as possible. If we remove our egos, as well as underlying emotions and ulterior motives, spellcraft can be highly successful.
Consider the factors and plan your intention carefully. If you have skeletons in your closet and unrecognized inner torments pertaining to the spell—and the spell is not directly focused on these shadow traits—you’re probably doing the wrong sort of working. Additionally, be absolutely certain that you’re not casting magick impulsively, and that you’ve thought about the working for a good amount of time beforehand.
Is the spell realistic and attainable?
The spells listed here are attainable. One of the most important aspects of a spell should be its level of attainability, which is something to consider when structuring your own workings or building from pre-existing ones. If something has potential to occur in reality, it’s likely that the practitioner can make it happen. The further a spell’s intention gets from a realistic, attainable outcome, the less likely the spell is to “work,” for lack of a better term. Casting a spell to levitate or shoot fireballs, or something equally silly, will not work because it’s unrealistic and divorced from the laws of the physical plane. If you add focuses to the spells in this book, be sure the goals are realistic and attainable.
Is there an easier or more practical solution than spellcasting?
Sometimes the most simple solution to a dilemma is the solution to go with. Many practitioners use spellcasting and charmery in conjunction with mundane activities, never relying entirely on either one. So, before you cast, consider whether or not you’re pursuing all potential avenues in regular life.
Newbies often come to magick and spellcraft looking for an easy way out. Magick is not a simple solution to complex problems. However, it can serve to project those intentions into the world and start the cosmic ball rolling toward a particular goal. Generally, spells take time and additional effort to manifest. The path to manifestation, whether magickal or otherwise, takes steps and steady action. (It’s also worth mentioning that workings of Gnosis, theurgy, and meditation are magickal but are not spellcasting by definition. They are experiential, which is why they can instantly “work.”)
Are you covering all bases in your magick?
A person’s spell should precisely match what they’re aiming to achieve. When casting, all bases for the outcome should be covered. When casting positive spells, many practitioners like to recite words somewhere in the ritual such as “for the greater good and harm to none,” and so on. While it’s true that specifying your intention via tools, words, zodiacal configuration, and so on is important for the procedure’s intention, it’s equally important to pay attention to the details. Be acute, be precise, and be direct. Magick takes the path of least resistance, and it’s important to carefully contemplate the spell and its components before actually casting. Spells can go awry if the intention is not specified as much as possible. In other words, a vague ritual can produce a vague outcome!
Some Notes
The following bulleted list is a review of some spellcasting details pertinent to the spells included in this book:
• Prior to spellcasting or ritualizing, thoroughly read through the working multiple times (unless you’re entirely creating one on your own). Decide how you wish to alter the working to your purposes, and get creative in the process. Only you can decide how simple or complex the working will be.
• Depending on your approach, it may be a good idea to memorize a working before performing. Or, you could record the ritual on an audio device and play it during the spell. If you can avoid glancing at the pages too much while weaving magick, it will help keep the energy of the working constant and unbroken.
• All of these spells are designed for solitary use. However, they can easily be modified for couple or group workings. Just take a pencil to the pages! Indeed, I encourage you to mark up this book and make it your own.
• Many of the components presented in the spells, such as words said, tools used, and so on, are carefully aligned to the planetary energies under which the spells fall. You may not understand all the symbolism or components, and may not choose to use them all as a result, which is perfectly understandable. However, I can assure that they are accurate to the best of my knowledge should you choose to use them. Additionally, don’t feel as though you have to use every tool I’ve written. If a mixture lists ten herbs, for example, and you only have five of them, use what you have (or additionally procure the rest if you’d like). Again, the alignments are aplenty so the practitioner can modify the working.
• It’s best to perform these rituals skyclad (nude) if the situation permits. If there are too many issues with doing that (either personal or circumstantial), consider wearing particular ritual garb or robes. It’s ideal to wear clothing aligned to the working at hand (in terms of color and appearance), but many practitioners have a single robe or cloak they prefer for all magick. If nothing else, just wear black (Raven writes, in typical Goth manner).
• When spells are complete, dispose of the “remains” properly. Unless otherwise instructed, you may burn, bury, or sink the components of the spell (herbs, stones, candle stubs, etc.), unless your intuition tells you otherwise. Consider the energetic implications of burying (grounding), burning (transforming), and sinking (washing away), and consider any environmental effects (in other words, littering is bad juju). Additionally, my editors reminded me that it’s a good idea to call your utility company before digging any significant holes; you don’t want to encounter any buried electrical or gas lines!
• When using a candle in a spell, it’s best to allow it to burn down fully. Keep an eye on it when you’re doing this, and also exercise proper fire safety when working with candles or incense when you’re out in nature. If you extend a spell over a series of days, you may wish to relight the candle throughout that period of time, keeping a watchful eye on the fire each time. But don’t blow out the flame—it will extinguish the magick! (Just kidding; that’s superstitious hogwash.)
• If a spell calls for a black candle, ensure that the candle is true black. That is, one should not use, for example, a white or red Halloween candle that simply has a black wax shell on it. Additionally, if you’re to be using a yellow or Sun-aligned candle for a spell, a beeswax candle is second to none!
• Spells should be performed uninterrupted in a sacred space. Whether this is a special spot in nature, a temple space, or before an altar in the living room, the location should be consecrated, sacred, inspirational, and spiritually mood-setting.
• Use your own circle-casting method when performing a spell, or modify it to fit the purpose. Instead of reviewing circle-casting methods, elemental calls, the Watchtowers, and directional summonings, I’ll assume that every reader is experienced in creating his or her own sacred ceremonial atmosphere. If you are unfamiliar with the ins and outs of Neopagan circle casting, please read introductory Witchcraft books (such as those suggested in Appendix 1) before performing any spells. Through experimentation, one should discover the best way to create their sacred space.
• It’s good practice to perform protective and grounding exercises prior to casting a circle. You can do energy work around yourself, smudge with a wand of sage, and/or perform something more formal, such as the Qabalistic Cross, the Lesser Banishing Ritual of the Pentagram (LBRP), the Greater Banishing Ritual of the Pentagram, the Middle Pillar Ritual, and so on.
• Finally, complete all circles with gratitude. The gods and spirits are very muc
h a part of us, yet are still their own sentient and conscious forces. Gratitude is one of the strongest feelings a person can have. Leave appropriate offerings (food, drink, incense, herbs, flowers, or such) at the closing of every spell. Give deep thanks and reverence to those forces of nature without which we would not be.
Happy Casting!
~R~
The Sun
Zodiacal rulership: Leo
Color association: Yellow
Sephira: Tiphareth
Number: 6
Day: Sunday
Archetypes: Solar God, the Holy Child
Themes: Power, life, expression, vitality, strength, health, creativity,
esteem, joy, manifestation, motivation, confidence, magnanimity,
leadership, fatherhood, masculinity
Throughout our lives, we learn ways to cope with our experience. Sometimes these modi operandi are learned from others, but more often than not they are gained through our own successes and failures in life. In terms of daily operation, it would be silly to think that we all don’t—even to a slight or subconscious degree—alter our behavior depending on the people we’re interacting with in any given circumstance.
As a prime example, and one that certainly makes sense to readers, we naturally alter the words and descriptive depth we use when discussing our esoteric viewpoints with fellow practitioners, as opposed to discussing them with those completely unfamiliar with magick or Earth-based spirituality. For one, those who are unfamiliar with our path, regardless of how open they are, simply won’t understand certain terminologies, ritual procedures, and so on. Instead, we communicate with terms and concepts they comprehend. As another example, if a store manager was training an employee, he or she would use different terms, descriptions, and examples than that same person would use at a managerial meeting. The examples are endless, and this communicative adaptation is something we do regularly in varying degrees.
Planetary Spells & Rituals Page 3
