This day’s element is Air, which promotes clear thinking. But it is difficult to breathe, let alone think straight, if your sinuses are painful and your chest is congested with catarrh. So if you are suffering from a cold, turn to eucallyptus for help: many commercial inhalanats and chest rubs contain this natural decongestant, but a home-made steam inhalation usually provides longer-lasting relief. Simply add 2 to 4 drops of the essential oil to a bowl of hot water, then lean over the bowl, cover your head with a towel, and start breathing in and out slowly and deeply; do this for up to five minutes.
“A Mystical Message”
Air is an agent of communication, for sounds are carried on the airwaves. Practice chanting a mantra, such as the Sanskrit Om, the mystical sound of creation in hindu belief, and you may find that this resonant repetition aids your meditation or trance-work.
The Wicca Book of Days
Magickal Intentions: Luck, Happiness, Health, Legal Matters, Male Fertility, Treasure and Wealth, Honor, Riches, Clothing Desires, Leadership, Public Activity, Power and Success
Incense: Cinnamon, Must, Nutmeg and Sage
Planet: Jupiter
Sign: Sagittarius and Pisces
Angel: Sachiel
Colors: Purple, Royal Blue and Indigot
Herbs/Plants: Cinnamon, Beech, Buttercup, Coltsfoot, Oak
Stones: Sugilite, Amethyst, Turquoise, Lapis Lazuli and Sapphire
Oil: (Jupiter) Clove, Lemon Balm, Oakmoss, Star Anise
Jupiter presides over Thursday. The vibrations of this day attune well to all matters involving material gain. Use them for working rituals that entail general success, accomplishment, honors and awards, or legal issues. These energies are also helpful in matters of luck, gambling, and prosperity.
Springtime Ritual
By Morgana Ravenwings
Spring is right around the corner!! Imbolc, a day of welcoming the Maiden has just passed. Soon She will be growing, maturing into what She will one day be….. the Great Mother. But for now, She is sweet and beautiful, carefree, laughing, innocent, and oh, so alive. She is full of potential, in love with life, in love with everything around Her. She begins running free through the fields and the wood, encouraging growth….growth that can not be seen yet, but is happening all around us. Happening in secret, in the womb of Mother Earth.
This ritual will focus on healing what has past, what we can no longer do anything about. It will encompass not only healing, but the discovery of the potential that lies hidden within us all, the potential we were born with, the potential that we are meant to use on our Earthwalk to better our lives and the lives of those around us, whether two-legged, four-legged, green, winged, crawling or swimming. And it will encompass a dedication/rededication, a promise to ourselves to keep our eyes on the path; to seek the pure, the sacred, the Divine within us as the ultimate goal. To burst forth with our potential, just as Spring will soon burst forth before our eyes.
You will need:
A candle in your choice of color (What color symbolizes your inner self to You?)
A fireproof bowl or cauldron to put the candle in
Incense of your choice (In this ritual we will be doing inner work. What incense puts you in a quiet frame of mind?)
Two pieces of paper and a pen
Some beautiful music
A cup of tea, if desired (I always think better over tea….)
Body of the Ritual
If you wish, cast a circle. If not, simply visualize yourself surrounded by white light. Thank the Goddess.
Place the candle in the bowl. Put on the music. Make your tea, thanking the Goddess for her bounty as you do. Light the candle and incense and have a seat in front of the candle with your paper and pen. Light the candle and incense.
Begin with centering. Close your eyes, and focus on your breathing. In and out, in and out. Feel the breath on your nostrils. Feel it entering your body. Rising and falling. Quiet your mind. In and out. In and out. Feel yourself becoming still. Bit by bit, your body begins relaxing….your thoughts slow down…..stillness…..sacred quiet…..
When you feel that sacred stillness welling up within you, open your eyes and pick up a sheet of paper and pen. Think back over the past months, the winter months. If you need to, close your eyes again and quietly reflect. What has been going on in your life? Are there aspects of your life that need healing? Are you secretly harboring anger or resentment towards someone? Perhaps towards yourself? Has someone hurt you in thought word or deed? Have you not been taking care of yourself, thinking that others should be taken care of first because they are more “important”? Do you not like yourself? Are you confused? Is your mind running a mile a minute, making stillness very hard to come by? Have you hurt someone in thought, word, or deed? What in your inner life needs healed? Are you worried about material needs? About members of your family or friends? Whatever pops in your mind, write on the piece of paper. When you are done, take each thing you have written, and expand on it. Write about each thing that has popped in your mind. Why do you think this has happened? How do you feel about it? What can be done about it? Anything? Do you need to let go of something or someone? When you are done writing about each thing, hold the paper up, and put it in the flame of the candle. As you do this say:
I release these burdens. I release this karma. The Divine Fire purifies all.
Watch as the entire paper burns up, knowing that as this happens, these things are being burnt out of your spirit, the karma that these incidents have created is being burnt, removed, turned to ashes. As if it never happened….gone. Remember, everything we do creates karma, and karma returns to us, good or bad, oftentimes unexpectedly and through unexpected sources. When the paper is completely burned, thank the Goddess in what ever manner you are accustomed to.
Now you have been freed up to hear clearly. To hear your inner Self. That still small voice within you. We cannot hear properly when our mind is churning over hurts, over things that need to be done, over the past, over things that we cannot control or change.
Put the second piece of paper in front of you. Close your eyes, return to focusing on your breathing. Quiet your mind. Return to the stillness. Quiet. Silence. Open your eyes, and write on the paper “Why am I here?” Underneath this, write the first thing that pops in your mind. Write again “Why am I here?” Again, write the first thing that pops in your mind. Continue doing this 20 times, over and over. Do not think about how you are answering. Don’t censor yourself. Just listen and write. Many different reasons will pop into your mind, and each of these is as valid as the next. Just write. When you are finished, pick up the paper and read your answers. What do these answers tell you about yourself? Do you see a pattern in your answers? A progression? Have your passions come to the forefront in this exercise?
We come into this Earthplane knowing our purpose. We know why we are here. But as we grow, we forget. We get caught up in relationships, careers, school, worries, etc. During all this hustle and bustle, we forget who we are and why we are here. This exercise helps us to begin the remembering process. Our inner Self still knows why we are here, we just need to listen. In this listening comes the remembering.
After contemplating your answers, fold the paper up, go outside, and bury it in the Earth. As you do this, giving of yourself and your innermost thoughts to Mother Earth, promise yourself to continue listening, to continue remembering and to place your spiritual life high on your list of priorities. Rededicate yourself, in the form of promising yourself, to keep your eyes on your Divine quest. Thank the Goddess. It is done.
About the Author: Morgana is a High Priestess with the Order of the White Moon and founder of Daughters of the Greening online school. She is a registered healer and her life and school focus on the healing of the Earth and animal rights. She is currently accepting new students.
Good day, dear ones! I hope everyone is having a fantastic day. I woke up this morning in foggy London, lol! I wish but not really. I am still in Kentucky but I have never seen such fog in my life. It is after lunchtime and it is still foggy. This is strange, strange weather we have been having. I listened to the News though and I believe everyone is having strange weather this year. Days like today make you look at the calendar and count the days to Spring. I know Kiki and I can’t wait for Spring to get here. We miss taking our walks down to the pond. Kiki might be a little Pom but if I don’t keep my eye on her, she jumps in the pond. Oh, brother!
One Summer, I got a fishing hair up my rump. There is a huge shade tree by the pond and I figured that would be a perfect spot for Kiki and I to fish. I gathered up all my fishing gear and off we went. You can sit at this pond and catch Blue-Gill after Blue-Gill. That year, none of them were big enough to keep. But this year, they might be a good eating size. Anyway back to the story, I would pull in a fish and Kiki would get all excited. She would pounce on the poor fish, growl at it, snarl and just act down right vicious, lol! I didn’t think anything about it. I threw my line back in and got a bite. This was a good bite. So I jerked my pole and the next thing I knew, Kiki was in the pond after my line. I like to, well you know. She was in the pond swimming out to the line. I dropped the rod and started hollering and going in after her. She turned around and starting swimming back, chasing my line. I grabbed the rod before the fish drug it in the pond. I fish with two hooks on my line. On the first line, I had a medium size catfish. I pulled it up on the bank. Kiki came flying out of the pond and stepped on the second hook. I like to have died. She holler and yelped and was wild as a jacka**. I threw the fish back in the pond and I tried to calm Kiki down were I could cut the fishing line. She wouldn’t hold still to save me. So I was smoking, I decided to burn the line off the rod. It worked. I took off running from the pond to the house to get the hook out of her paw. We got to the house, she was almost hysterical. Hubby heard her screaming, he came running. Well I caught heck from him because she had a hook in her paw. Kiki is his baby! I thought I was going to have to slap him, he was almost hysterical too. He sat down in the kitchen and I got the pliers and started to cut the pointy end off the hook. Thank the Goddess, it was just barely through her padded paw. I had no problem getting it out. When it was finally out, hubby and Kiki loved and loved. He kept telling her, I was a bad Momma because I caused her to get a hook in her paw. Yeah, right! I can ask her now, if she wants to go fishing and she jumps up and down. I really don’t think the experience traumatized her too much, lol!
Have a great day and dream of the warm days of Spring that are just a month and 21 days away!
Luv & Hugs,
Lady A
“I am committed to finding the most worthwhile routes for my energies – I will work to transform my emotions into the exhilarating energies of the spirit.”
Releasing Negativity
Close your eyes and focus your attention on the breath. As you in hale visualize yourself drawing pure white light in through your nostrils until it fills your being. As you exhale visualize all your negative thoughts and painful emotions passing out of your nostrils in a muddy stream. Maintain this visualization as you continue breathing.
Prudence Priest leads Freya’s Folk, a coven with a Norse focus that has been together for more than 20 years.
Although baptism is most often considered a Christian custom, the use of water as a purification is much more ancient. The Greeks, Romans, Aryans, Ugro-Finnics and the Teutons associated it with some form of initiation as well.
Ceremonial use of water can be both simple and complex. Children are born of the water of the mother; a parallel of washing away the old and beginning fresh becomes evident. Why do people wash their hands? This simple ritual cleans them from contact with dirt, and by extension, disease, death, even guilt. And as this process of purification is built on, the simple act of cleansing assumes ever more complex symbolism and meaning, and even becomes associated with the giving of a name as civilization becomes more sophisticated.
The four elements of classical times, among those who believe they have a life of their own or who are animistic, have often been venerated in their own right. Sacred wells or springs and lakes with reputed healing powers have outlasted all attempts to Christianize them if not to co-opt them.
Superstitious Romans believed that water could purge them of all sins. Many Indians today believe that immersion in the Ganges will wash away all the past sins of a lifetime. If water can wash away dirt and contamination on a physical level, then it follows that it is possible that water can purify one on an emotional, spiritual, moral and even psychic level as well. Such was the current of thought of the ancients. It is still prevalent among some pagan peoples today.
Teutonic peoples had a custom of baptism observed by Roman writers as early as 200 B(efore) the C(onfusion). Among the Scandinavians, it was called an “ausa vatni” (water sprinkling), and signified acceptance into the family. Until the ausa vatni had been performed, a child had no legal rights or standing within the community and was not even considered a human being. Even in Christian times, the wergeld for killing an unbaptized child was half that paid for the death of a baptized one.
On the ninth day after birth, the baby was brought to the father (or closest male relative) for the public performance of the ausa vatni, and at that time was also given a name. The Norwegians, Lapps and Finns performed the ceremony on a Thorsday. It was often accompanied with a feast given by all the blood relatives. The name chosen was usually that of a parent or an ancestor, usually a deceased grandparent on the mother’s side, conferred so that the qualities of that person could live again in the child. Giving the parent’s name granted one immortality in one’s own lifetime.
When a child was born, it was first laid upon the ground to reverence the earth as the source of all life. The Scandinavian term for midwife, “jordemoder,” means earth mother. The midwife then lifted the child up and presented it to the father, who had the power of life or death over it. This power was nullified, however, if the child had partaken of milk or honey, or if it had been washed. If any of these had happened, a child was considered to have rights equal to those of any member of its family. If the father were unavailable, the mother had the right to acknowledge or expose the infant. Another important custom was the planting of a tree on the day of birth. This tree became the child’s tree of life, and they mirrored each other’s growth. This custom has a lot more going for it than passing out cigars.
As water is elemental in nature, an ausa vatni is a Vanic rite (that is, a rite having to do with the Vanir). The new member of the community was thrice sprinkled with water by the father: once in the name of Thor, again in the name of Freyr and lastly in the name of Njord. By sprinkling the babe with water, it was believed, the beneficial forces of water could be brought to bear in their various powers for good and healing for the newborn. This attunement of the child with the element of water was also thought to protect it from the harmful effects of water.
Among the Finns and Lapps, baptismal names were bestowed by the “wash mother” (laugo-edme). Then, according to E.J. Jessen in Afhandling om de norske Finners og Lappers Hedenske Religion, the following ceremony was performed: “Warm water was poured into a trough, and two birch twigs one in its natural condition, the other bent into a ring were laid in it. At the same time, the child was thus addressed: ‘Thou shalt be as fertile, sound and strong as the birch from which this twig was taken.’ Then a copper (or silver) talisman was cast into the water, with the words: ‘I cast the namba-skiello (talisman) into the water, to wash thee; be as melodious and fair as this brass (or silver).’ Then came the formula: ‘I baptize thee with a new name, N.N. Thou shalt thrive better from this water, of which we make thee a partaker, than from the water wherewith the priest baptized thee. I call thee up by baptism, deceased N.N. Thou shalt now rise again to life and health and receive new limbs. Thou, child, shalt have the same happiness and joy which the deceased enjoyed in this world.’ As she uttered these words, the baptizer poured water three times on the head of the child, and then washed its whole body. Finally she said: ‘Now art thou baptized adde-namba (underworld name), with the name of the deceased, and I will see that with this name thou wilt enjoy good health.'”
Specific legal rights were conferred at an ausa vatni as well. Both the Eddas and Heimskringla have reference to the custom. In the Havamal (Dasent’s translation), the master magician states: “This I can make sure when I suffuse a man-child with water he shall not fall when he fights in the host; no sword shall bring him low.” In the Heimskringla, we are told that at the birth of Harald Gráfeld, “Eirikr and Gunnhild had a son whom Haraldr Haarfager suffused with water, and to whom he gave the name, ordaining that he should be king after his father Eirik.”
By naming and claiming a child as his own, according to the Teutonic peoples, a father granted the child protection, provision and the right of inheritance and succession to his estate. An ausa vatni is an important rite of passage in Asatru. As many people have never had one, it is a custom in Freya’s Folk when a new member joins and takes a new name. Why not try the cleansing, healing and purging power of water for yourself?
May the gods direct you to the best.
Walk into any pagan or progressive bookstore and count the number of books available on the subject of magick, paganism and witchcraft: more than a few. Less than 20 years ago, even 15, for the most part this would’ve been a rare occurrence, and yet magickal and pagan “textbooks” are now a hot commodity with the purported wisdom of the ages available to anyone who can crack a wallet. Myself, I love it; I remember the thirsty, lonely years. I admit I’m a little overwhelmed at times by the sheer multiplicity of it all, but I’m pleased that it’s there: so neat and tidy, so bright and shiny it’s a wonder we can call anything esoteric anymore.
Something bothers me, though: Where did this smorgasbord of expertise in the paranormal sciences come from, aside from acknowledged elders and scholars? And, is my uneasy sense valid that many seekers (of the Crafts) are going to consume instruction indiscriminate of the source, and worse, without serious self-insight? Why does it bother me? Why do I think that there is a problem?
Well, since I know that I don’t feel particularly territorial about the subject of magick, perhaps I’m concerned with the result via the methods. I’m concerned that a shallow survey of magick, instead of the complexities of formal study, could result in a belief that magick based in the empirical is necessarily more effective than magick based in the intuitive. I believe this has derived from a twofold influence, on the reliance on scientific methodology as the “right” way to approach a discussion and study of magick, and on the comfort of formula-based magick, which has come to rely on a complex of correspondences, spell-scripts and tools. Ideally, these are meant to focus the will of the magician into activity and entice the attention of the powers that be. At the worst, they certainly have effectiveness as imitative magick. They still fit a standard witch’s definition of magick: “the ability to bring about change in the world through an act of will.” Unfortunately, is there a danger of losing our ability to employ an act of will by relying on pedestrian brands of magick without any personal investigation of the self?
As witches, we most certainly will undergo some form of initiation or initiations in the course of our lives. I propose to briefly discuss initiation as it has been used in the classic sense, and then discuss a theory of the mystic, or transcendent initiate, aiming to return the power of the intuition to the realm of the magician.
Magick by its very nature is boundless and difficult to describe or define much the same as our notions of spirit, soul, love, the sacred or the mind; each culture and person acquires their own definition, while some do not desire to contemplate the concept at all. As a witch formally trained in the studies of anthropology, comparative philosophy, art and medicine, I have some skills that help me describe such weighty topics, and yet when I make the attempt to codify the concept, I feel something is lost. Something vital, something inexplicable. This is the same dilemma and result experienced by anyone, no matter what their professorialship, dedication, theory, census, fecundity of data or the quantity of profundity applied to the subject. Some things defy our logic and control. For these things, only the arts come close to conveying the subtlety and depth required of their subjects. Art, like magick, derives from the use of skill (by learning and experience) and becomes true through creative intuition.
Ed Fitch, of the Feraferia tradition, describes magick as “that which is beyond our casual knowledge,” or esoteric. His definition embraces both concepts of esoteric knowledge, received through study, training and the physical initiation into a magickal circle or society, and intuitive or mystic knowledge.
Initiation is a metaphor for rebirth after a simulation of death. It is a lesson of sacrifice: the willing participation in the holy mystery of existence, of life consuming and begetting life. At times, according to Frazier, its purpose within animistic cultures was the temporary transfer of the initiate’s soul or essence outside his or her body into an object or totem animal as a safeguard during the powerful changes occurring in coming to sexual maturity. This had the effect of introducing the totem animal to the initiate and ushering in the person as a full, adult member of society. Manly P. Hall, in his workThe Secret Teachings of All Ages, relates the achievement of initiation into the Mysteries (here he refers to those of classical Greece): that man becomes aware of and reunited with the anthropos, or overself, without physical death, “the inevitable Initiator.” The physical body was considered to be only one-third of one’s immortal self, a periodic descent of spirit into matter. Through a process known as “operative theology,” the law of birth and death was transcended momentarily to awaken and reunite all parts of the self and connect with the whole of existence.
Forms of initiation, or rites of passage, occur at the many critical phases of a person’s life and development, such as marriage, induction into age sets and societies, professional inductions such as taking the Hippocratic Oath, onset of a woman’s menses or conference of status or degree. Themes common to formal initiations include:
The “liminal” is an anthropological term devised by Van Gennep and Turner in Rites of Passage, which describes “that which is neither this nor that, and yet is both.” Those in liminal phase are statusless, sexless and outside secular space and time in a sense, they occupy the limitless existence before birth. “The liminal subject experiences ‘communitas,’ a comradeship among equals.” T.M. Luhrmann writes inPersuasions of the Witches Craft: “The techniques of the liminal [phase] can be used to make that-which-is-not persuasively more realistic,” resulting in a profound experience when the initiate has an extensive period in which to move into a state of “not-being.”
A Persian mystical writer and thinker, Azizi-Al Muhhamed Nasifi, relates a form of initiation as mystical transcendence, a form I propose can deepen and further magickal work. In his work Tanzil ur arwah, dated 1360 C.E., he describes the necessary “vita purgativa” (inner death) to move through the arenas of spiritual progress to “ghayat” (freedom):
“The essence of purification is separation while the essence of prayer is connection. A form of initiation relates as a mystical transcendence, an aspect I propose that can contribute to deeper progress in magickal arts. Where connection in a moral stage creates out of one’s self, purification in the act of escaping the fetters of the old self.”
At what point this transformation was to be recognized is unclear, but perhaps it was a state of the heart instead of a condition of the intellect. Although the light of the intellect is sharp-sighted and farsighted, he says, “the fire of love is even more sharp-sighted and farsighted.” Therein Nasifi has combined intellect and love as the question requires for spiritual transcendence. He felt the path of the mystic could reflect clearer insight by freeing the heart and mind of preconscious beliefs (dogma) and the mundane practices of the theologian. He writes, “Wherein the theologian, he who travels the path of religious dogma, learns each day something he did not know before, the mystic, he who travels the path of the initiate, forgets each day something that he knew.” Yet both strive for knowledge, for ignorance plays no part in this path of forgetfulness.
Magick in the witch’s Craft relies on the theory of immanence and the knowledge that it can be directly contacted and influenced or directed through the will of the witch, an act that requires a change of consciousness. Imman describes where there is no split between spirit and matter, magick or immanence in an ever-present quality, like a river one lives beside, draws life from and can enter at will.
If magick is a reflection of that which is possible beyond our casual knowledge, then the mystic initiate would seem to be in a position of greater strength through transcendence (intuition) as a magician than one who relies on esoteric learning alone.
When Nasifi exhorts us to polish our heart as if it were a shining mirror in order to reflect the world as it is, I can imagine that in my chest is a great crystalline globe, and rather than filling it with bits of paper inked with the interpretations of others, I leave room and shine it to allow the immanence to flow within me. To fill me so that I may dip into the pool of the sacred. The magick.
Daily Aromatherapy – JOY
Add this to 1 Tablespoon of unscented lotion or base oil such as sweet almond oil.
Heartwings Love Notes 347: The Goodness of Friends
Blessings and Best Regards, Tasha Halpert
For more Love Notes or to subscribe: www.heartwingslovenotes.com.
My poetry and blog: www.gotpoetry.com under the Avatar of Pujakins.
Domestic Tranquility, conversations between me and Stephen and Cooking with Tasha are posted on You Tube under Stephen and Tasha Halpert.
Check Heartwings Place on YouTube to hear me read my Pujatales.
For Stephen’s and other humorous writing go to: www.funnywrite.com
To view Stephen’s art, go to www.stephenhalpert.com
The Goddess Nephthys
In Egyptian mythology, Nephthys is a member of the Great Ennead of Heliopolis, a daughter of Nut and Geb. Nephthys was typically paired with her sister Isis in funerary rites because of their role as protectors of the mummy and the god Osiris and as the sister-wife of Seth.
Nephthys is regarded as the mother of the funerary-deity Anubis(Inpu) in some myths. Alternatively Anubis appears as the son of Bastet or Isis.
Nephthys was known in some ancient Egyptian temple theologies and cosmologies as the “Useful Goddess” or the “Excellent Goddess”. These late Ancient Egyptian temple texts describe a goddess who represented divine assistance and protective guardianship.
Less well understood than her sister Isis, Nephthys was no less important in Egyptian Religion as confirmed by the work of E. Hornung, along with the work of several noted scholars.
As the primary “nursing mother” of the incarnate Pharaonic-god, Horus, Nephthys also was considered to be the nurse of the reigning Pharaoh himself. Though other goddesses could assume this role, Nephthys was most usually portrayed in this function. In contrast Nephthys is sometimes featured as a rather ferocious and dangerous divinity, capable of incinerating the enemies of the Pharaoh with her fiery breath.
New Kingdom Ramesside Pharaohs, in particular, were enamored of Mother Nephthys, as is attested in various stelae and a wealth of inscriptions at Karnak and Luxor, where Nephthys was a member of that great city’s Ennead and her altars were present in the massive complex.
Nephthys was one of the few national goddesses to serve as tutelary deity of her own district, or nome, in Ancient Egyptian history. Upper Egyptian Nome VII and its city, Hwt-Sekhem, were considered (at least by Greco-Roman times) to be the domain of Nephthys.
THE FEAST OF LIGHT
(By: Titania Morgay)
If Candlemas day be fair and bright,
Winter will have another flight.
If Candlemas day clouds and rain,
Winter is gone, and will not come again.
– E. Holden
The time has come to call and welcome the forces of light!
Candlemas or Imbolc is the mid point of the dark half of the year. We
welcome the rebirth and awakening of the Earth, the earliest beginnings of
Spring.
Through Pagan lore, we learn that the Sun God, who is now a young boy, is
beginning to feel his growing powers through the renewing energies of the
Sun, represented in the lengthening in the daylight hours. The Goddess is
awakening from her slumber and rest after giving birth to the
God/Child at Yule. She is represented in the Maiden aspect of the triple
Goddess. The awakening of the Goddess/Earth, causes germination of seeds and
development of buds on the trees, as the powers of the Sun begin to warm and
renew the earth. A celebration of fertility.
Traditionally, Imbolc is a time to prepare for the goals one wishes to
accomplish in the coming months, and to clarify and redefine our personal
projects which were begun at Yule. the fires of Imbolc represent our
personal illumination and inspiration, a celebration of ideas yet to be
born. Imbolc has also become a time for new initiations into covens,
self-dedication, and renewal of our bows. It is also a time for purification
of oneself.
The colors for Imbolc are lavender, white and pink. Herbs include
Heliotrope, Carnation, Poppy, Basil and Violet. Stones used for this
celebration may include Amethyst for peace of mind or jet for
heightened intuition and inner sight.
Offerings of cakes and wine may be presented to the Lord and Lady, to seek
their assistance in helping to ignite your creative fires and energy.
May the fires of Imbolc burn brightly within all of you throughout the
coming year!
The Witchcraft Chronicles 
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