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Botanical: Polygonurn Bistorta (LINN.)
Family: N.O. Polygonaceae
—Synonyms—Osterick. Oderwort. Snakeweed. Easter Mangiant. Adderwort. Twice Writhen.
—Part Used—The root-stock, gathered in March, when the leaves begin to shoot, and dried.
—Habitat—A native of many parts of Northern Europe, occurring in Siberia and in Japan and in Western Asia to the Himalayas. It is common in the north of England and in southern Scotland, growing in moist meadows, though only of local occurrence; in Ireland, it is very rare.

—History—In many places, it can only be regarded as an escape from cultivation, its leaves and young shoots having formerly been widely used in the spring as a vegetable, being still, indeed, in the north of England an ingredient in Herb Pudding, under the name of ‘Easter-mangiant,’ the latter word a corruption of mangeant, i.e. a plant to be eaten at Easter, ‘Easter Giant’ and ‘Easter Ledges’ being variations of this name In Lancashire and Cumberland, the leaves and young shoots were eaten as a green vegetable under the name of Patience Dock and Passions. The roots and leaves had also a great reputation as a remedy for wounds, so that the plant was generally cultivated for medicinal use, as well as for employment as a vegetable.
The name Bistort (Latin bis = twice, torta = twisted) bears reference to the twice-twisted character of the root-stock, an old local name, ‘Twice-Writhen,’ being a literal translation of the Latin. Its twisted, creeping nature is also the origin of the names Snakeroot, Adderwort and Snakeweed. It was at one time called Serpentaria, Columbrina, Dracunculus and Serpentary Dragonwort, and has been thought to be the Oxylanathum Britannicum and Limonium of the ancients.

Externally, the root-stock is black, but internally is coloured red and is rich in tannic and gallic acids, which makes it a powerful astringent and has enabled it to be used in tanning leather, when procurable in sufficient quantity.

The root-stock, as it appears in commerce, is about 2 inches long and 3/5 inch broad, twice bent, as in the letter S, more or less annulate, bearing a few slender roots, otherwise smooth, reddish brown internally, dark purplish or blackish brown externally, depressed or channelled on the upper surface, convex and with depressed root-scars below with a thick bark surrounding a ring of small woody wedges, which encloses a pith equal in thickness to the bark.

The drug has an astringent and starchy taste, but no odour.

Besides being one of the strongest vegetable astringents among our native plants, the roots contain much starch, and after being steeped in water and subsequently roasted have been largely consumed in Russia, Siberia and Iceland in time of scarcity and are said after such preparation to be nutritious and a useful article of food, bread having been made of the root-flour of this and another Siberian species of Polygonum.

Where established, the Bistort becomes often a noxious weed in low-lying pastures, frequently forming large patches difficult to extirpate on account of its creeping root-stock.

—Description—A number of tuberous roots are produced from the S-shaped root-stock from the upper side of which spring directly large oval leaves, with heart-shaped bases, of a bluish-green colour on the upper side and ash-grey, tinged with purple, underneath, both leaf-stalks and blades being about 6 inches long. The upper part of the leafstalk is winged. The flower-stalk, 12 to 18 inches high, is very erect, slender, unbranched, and bears leaves smaller than the root-leaves and few in number, broader at their base and on very short stalks. The stems terminate in a dense, cylindrical spike of striking flesh-coloured flowers, which consist of five coloured sepals, eight stamens and an ovary with two to three styles. The flowers are grouped in twos, one flower complete, the other with normal stamens, but only a rudimentary ovary. The styles of the complete flower do not mature and become receptive of pollen from visiting insects, till their stamens have shed their pollen and fallen, cross-fertilization thus being ensured. The flowers are produced in May and June and again in September and October. The fruit is three-seeded, the ripe seeds are small, brown and shining. Birds commonly feed upon the seeds, which can be employed to fatten poultry.

—Cultivation—The plant may be propagated by division of the root-stock, in early autumn or spring. Bistort is sometimes used to ornament moist parts of the rockery and shady border. When grown in bold masses, it is a handsome and attractive plant.

When it has a corner in the kitchen garden, it is well to pluck it now and then, even when it is not immediately required for culinary purposes, as the plant has a strong tendency to disappear.

—Constituents—Bistort root has never been carefully analysed, but it is known to contain about 20 per cent. of tannin and a large amount of starch, as well as some gallic acid and gum. Its virtues are extracted by water and its decoction becomes inky black on the addition of a persalt of iron and with gelatine it forms a precipitate. Red colouring matter is also present.

—Medicinal Action and Uses—Bistort root is one of the strongest astringent medicines in the vegetable kingdom and highly styptic and may be used to advantage for all bleedings, whether external or internal and wherever astringency is required. Although its use has greatly been superseded by other astringents of foreign origin, it is of proved excellence in diarrhoea, dysentery, cholera and all bowel complaints and in haemorrhages from the lungs and stomach, and is a most effectual remedy for bleeding from the nose and exceedingly useful in dealing with haemorrhoids. It is used – as a medicine, injection and gargle – in mucous discharges, as well as for haemorrhages.

A teaspoonful of the powdered root, in a cupful of boiling water, may be drunk freely as required.

The decoction, often also used, is made from 1 OZ. of the bruised root boiled in 1 pint of water. One tablespoonful of this is given every two hours in passive bleedings and for simple diarrhoea. The decoction is also useful as an injection in profuse menstruation and in leucorrhoea and is a useful wash in ulcerated mouth and gums, and as a gargle. It is also used as a lotion to ulcers attended with a discharge.

Bistort is considered valuable for diabetes, given in conjunction with tonics, and has itself tonic action.

The older herbalists considered both the leaves and roots to have ‘a powerful faculty to resist poison.’ Combined with the bitter flag root (calamus), the root was used to cure intermittent fever and ague. Green (Universal Herbal, 1832) cites its frequent use in intermittent fever, both alone and with gentian, 3 drachms daily being administered.

It was used, dried, and powdered on cuts and wounds to stop bleeding. The decoction in wine, made from the powder, was drunk freely ‘to stay internal bleedings and fluxes,’ and was considered ‘available against ruptures, burstings and bluises from falls and blows’- also to ‘help jaundice, expel the venom of the plague, smallpox, measles or other infectious disease, driving it out by sweating.’ A distilled water of the leaves and roots was used to wash any part stung or bitten by a venomous creature, or to wash running sores or ulcers; also as a gargle in sore throat and to harden spongy gums, attended with looseness of teeth and soreness of the mouth. Gerard stated that the root would have this effect, ‘being holden in the mouth for a certaine space and at sundry times.’ He also states that ‘the juice of Bistort put into the nose prevaileth much against the disease called Polybus.’

The root was also employed externally as a poultice.

The powdered leaves were employed to kill worms in children.

In Salmon’s Herbal the following preparations are given, with their uses:
1. A liquid juice of the whole plant.
2. A distilled water of the roots and leaves.
3. A powder of the leaves (good to killworms and for other things.)
4. A powder of the root. (Prevails against malignity of measles and small-pox and expels the poyson of the Plague or Pestilence or of any other infectious disease, driving it out by sweating.)
5. A compound powder of the root (made of equal quantities of Bistort, Pellitory of Spain and burnt Allum made into a paste with a little honey and put in hollow of a tooth or at the side, eases their pain and stops the defluxion of rheum on the part cleanses the head and brain and causes evacuation of abundance of rheumatic matter.
6. A decoction of the root in wine or water.
7. A decoction compound of the root. (6 oz. Bistort root, 4 oz. Angelica, 4 oz. of Zedoary, 1 oz. of Winter’s Cinnamon, all being bruised, infuse in red port wine or Canary, 5 quarts, for 6 hours, then giving it 2 or 3 boils, take it from the fire, strain out the wine from the ingredients, which let settle, then decant the clear from the rest sweeten with syrup of lemons or syrup of vinegar. This is a notable medicament against Measles, Small-Pox Calenture, Spotted Fever and even the Plague. It also prevails against any vegetable poison, which is taken inwardly, if timely given.)
8. The diet drink, made of the roots, leaves and seeds.
9. The spiritous tincture.
10. The acid tincture.
11. The oily tincture.
12. The saline tincture.
13. The fixed salt (resists putrefaction).
14. The essence.

—Dosage—The root is generally administered in powder, the dose being from 1/4 to 1/2drachm in water.

A fluid extract is also prepared from the root, the dose being 1/2 to 1 drachm.

A decoction is also much employed.


—Infants’ Diarrhcea Syrup—
1 OZ. Bistort root, 1/4 oz. Cloves, 1/2 oz. Marshmallow root, 1/4 oz. Angelica powder, 1/4 oz. best Ginger powder.
Bruise the root and cloves small. Add 1 1/2 pint boiling water and simmer down to a pint. Then pour boiling mixture upon the powder, mix well and let it simmer for 10 minutes. Allow to get cold, strain and add lump sugar, sufficient to form a syrup, boil up again, skim, and when cold bottle for use.

This may be given to children in a little Raspberry Leaf Tea, 3 to 6 teaspoonfuls daily, according to age of child. If bleeding from bowels, or flux, a tea of Cranesbill is recommended instead of Raspberry Tea. (SKELTON) .

1/2 OZ. Marshmallow root powder, 1/2 oz. Bistort root powder, 1/2 oz. Cranesbill root powder.

Mix the powders thoroughly and then form into a stiff paste with treacle. Preserve in a jar and take a small quantity (about the size of a bean) three times a day. When constipation is present, 1/4 oz. Turkey rhubarb powder may be added to the other powdered roots. For the blind piles, 1/2 oz. Barberry bark should be added.

Pile Ointment should be applied at the same time, made as follows: 1/2 oz. Bistort root, 1/2 oz. Cranesbill herb, cut up fine.

Simmer gently for an hour with 2 OZ. lard and 2 OZ. mutton suet. Strain through a coarse cloth and squeeze out as much strength as possible. Add 1 OZ. Olive oil and mix well. Allow to cool gradually. This is equally good for Chapped Hands, Sore Lips, etc. (SKELTON.)

—Decoction for Piles—
1 OZ. Marshmallow root, 1 oz. Bistort root, 1 oz. Comfrey root, 1 OZ. White Poplar bark, 1 OZ. Cranesbill, 1 OZ. Yarrow, drachms each Cloves and Cinnamon.

Bruise the roots, add 2 quarts of water and boil 20 minutes, then add the herbs, Cloves and Cinnamon and boil 10 minutes longer. Strain and sweeten with brown sugar.

Dose, a wineglassful four times a day. Also use Celandine (Pilewort) Ointment. (Medical Herbalist.)

—Gargle for Ulcerated Tonsils—
2 drachms Tincture of Bistort root, 2 drachms Tincture of Bloodroot. Add 2 tablespoonsful of warm water.

Use as gargle, or spray the throat.

—Compound Bistort Wash—
1 drachm Tincture of Bistort, 1/2 oz. Bayberry powder.

Infuse the powder in 8 oz. of boiling water let it remain until cold, strain the liquid off clear, add the tincture and use freely morning, noon and night.

In inflamed mucous discharges from the ears, nose, vagina, urethra or any other part, this wash is exceedingly useful. (National Botanic Pharmacopoeia.)

—For Diabetes—
Fluid Extract Bistort, Jambul Seed, Pinus Can, Rhus Aromat., Potentilla Tormentilla of each 2 drachms. The same quantity of Tincture of Hydrastis.

Put the whole into a 12-OZ, bottle and fill with distilled water. Dose, 1 tablespoonful every four hours after meals. (Medical Herbalist.)

Anise (Star)

Botanical: Illicuim verum (HOOK, F.)
Family: N.O. Magnoliaceae
—Synonyms—Chinese Anise. Aniseed Stars. Badiana.
—Parts Used–Seeds, oil.


Star Anise is so named from the stellate form of its fruit. It is often chewed in small quantities after each meal to promote digestion and sweeten the breath.
—Medicinal Action and Uses—Carminative, stimulant, diuretic.

The fruit is used in the East as a remedy for colic and rheumatism, and in China for seasoning dishes, especially sweets.

The Japanese plant the tree in their temples and on tombs; and use the pounded bark as incense.

The homoeopaths prepare a tincture from the seeds.


Themes: Communication, creativity, art, humor, playfulness
Symbols: Paired Items

About Iambe: Iambe means “speech”, indicating this goddess’s intimate
connection with the art of communication. In Greek stories, Iambe
always had a witty ( and sometimes satirical ) comeback. This may be
why she was credited with creating the writer’s bane of iambic
pentameter verse ( a metered verse with two distinct accents ). In
mythology, Iambe used this form of poetry to cheer up Demeter, with
tremendous success.

To Do Today: Astrologically, the twins personify individuals who have
dual natures: they are filled with charm and creativity but also seem
elusive, like Iambe and her poetic method. You can remember Iambe and
learn more about her style today by reading Shakespeare, one of the few
humans to master it ( or perhaps rent one of the recent Shakespearean
movies )!

If that’s not your proverbial cup of tea, use this invocation to Iambe
as a prayer, part of a ritual, or whatever is appropriate for you:

“Iambe, I sing your mystic poems.
>From dots and tittles, the magick’s sown.
With celestial pens, you scribe each spell,
and lessons in joy, may I learn them well.
Iambe, your metered muse confounds,
yet where’er it’s spoken, magic abounds,
full and fierce, potent and free,
and when I hear it I know, that the magic is me!”

from 365 Goddess – A Daily Guide of the Magick and Inspiration of the
by Patricia Telesco

Goddess Meditation

In the evening you shine,
brilliant and lovely.
In the morning you shine,
mighty and radiant.
In the heavens you stand
like the Sun and the Moon.
On Earth you are known
for your greatness and beauty.
To you I now pray,
holy priestess of heaven.
To you I now pray,
Innana, to you.
~ Babylonian Song To Innana

Many prayers to the Goddess, created by people widely separated in
time and space, are songs of reverence and praise. How little we
make time for praise today! When the weather is cloudy and damp, we
complain, but when it clears and grows bright, we rush through
our days without comment. Yet what more beautiful gift can this world
offer us than a sunny, flowery Spring day? The slight buzz of bees
finding their way to the new flowers, the faint fragrance of blossoming
trees, the soft textures of feathery new leaves – these are a feast for
our souls and our senses.

How would our lives change if we took time, each day, to notice and
comment upon the beauty of nature that we witness? If we spoke to our
friends of each pink sunset we enjoyed, and to our lovers of the
sensuousness of fresh rain on our skin? How might our lives be changed?

from The Goddess Companion – Daily Meditations on the Feminine Spirit
by Patricia Monaghan

How Thinking and Meditating Can Change the Brain

Dalai Lama Helps Scientists Show the Power of the Mind To Sculpt Our
Gray Matter

The Wallstreet Journal Online (wsj.com)

January 19, 2007; Page B1

Although science and religion are often in conflict, the Dalai Lama
takes a different approach. Every year or so the head of Tibetan
Buddhism invites a group of scientists to his home in Dharamsala, in
Northern India, to discuss their work and how Buddhism might
contribute to it.

In 2004 the subject was neuroplasticity, the ability of the brain to
change its structure and function in response to experience. The
following are vignettes adapted from “Train Your Mind, Change Your
Brain,” which describes this emerging area of science:

The Dalai Lama, who had watched a brain operation during a visit to
an American medical school over a decade earlier, asked the surgeons
a startling question: Can the mind shape brain matter?

Over the years, he said, neuroscientists had explained to him that
mental experiences reflect chemical and electrical changes in the
brain. When electrical impulses zip through our visual cortex, for
instance, we see; when neurochemicals course through the limbic
system we feel.

But something had always bothered him about this explanation, the
Dalai Lama said. Could it work the other way around? That is, in
addition to the brain giving rise to thoughts and hopes and beliefs
and emotions that add up to this thing we call the mind, maybe the
mind also acts back on the brain to cause physical changes in the
very matter that created it. If so, then pure thought would change
the brain’s activity, its circuits or even its structure.

One brain surgeon hardly paused. Physical states give rise to mental
states, he asserted; “downward” causation from the mental to the
physical is not possible. The Dalai Lama let the matter drop. This
wasn’t the first time a man of science had dismissed the possibility
that the mind can change the brain. But “I thought then and still
think that there is yet no scientific basis for such a categorical
claim,” he later explained. “I am interested in the extent to which
the mind itself, and specific subtle thoughts, may have an influence
upon the brain.”

The Dalai Lama had put his finger on an emerging revolution in brain
research. In the last decade of the 20th century, neuroscientists
overthrew the dogma that the adult brain can’t change. To the
contrary, its structure and activity can morph in response to
experience, an ability called neuroplasticity. The discovery has led
to promising new treatments for children with dyslexia and for stroke
patients, among others.

But the brain changes that were discovered in the first rounds of the
neuroplasticity revolution reflected input from the outside world.
For instance, certain synthesized speech can alter the auditory
cortex of dyslexic kids in a way that lets their brains hear
previously garbled syllables; intensely practiced movements can alter
the motor cortex of stroke patients and allow them to move once
paralyzed arms or legs.

The kind of change the Dalai Lama asked about was different. It would
come from inside. Something as intangible and insubstantial as a
thought would rewire the brain. To the mandarins of neuroscience, the
very idea seemed as likely as the wings of a butterfly leaving a dent
on an armored tank.

* * *

Neuroscientist Helen Mayberg had not endeared herself to the
pharmaceutical industry by discovering, in 2002, that inert pills —
placebos — work the same way on the brains of depressed people as
antidepressants do. Activity in the frontal cortex, the seat of
higher thought, increased; activity in limbic regions, which
specialize in emotions, fell. She figured that cognitive-behavioral
therapy, in which patients learn to think about their thoughts
differently, would act by the same mechanism.

At the University of Toronto, Dr. Mayberg, Zindel Segal and their
colleagues first used brain imaging to measure activity in the brains
of depressed adults. Some of these volunteers then received
paroxetine (the generic name of the antidepressant Paxil), while
others underwent 15 to 20 sessions of cognitive-behavior therapy,
learning not to catastrophize. That is, they were taught to break
their habit of interpreting every little setback as a calamity, as
when they conclude from a lousy date that no one will ever love them.

All the patients’ depression lifted, regardless of whether their
brains were infused with a powerful drug or with a different way of
thinking. Yet the only “drugs” that the cognitive-therapy group
received were their own thoughts.

The scientists scanned their patients’ brains again, expecting that
the changes would be the same no matter which treatment they
received, as Dr. Mayberg had found in her placebo study. But no. “We
were totally dead wrong,” she says. Cognitive-behavior therapy muted
overactivity in the frontal cortex, the seat of reasoning, logic,
analysis and higher thought. The antidepressant raised activity
there. Cognitive-behavior therapy raised activity in the limbic
system, the brain’s emotion center. The drug lowered activity there.

With cognitive therapy, says Dr. Mayberg, the brain is rewired “to
adopt different thinking circuits.”

* * *

Such discoveries of how the mind can change the brain have a spooky
quality that makes you want to cue the “Twilight Zone” theme, but
they rest on a solid foundation of animal studies. Attention, for
instance, seems like one of those ephemeral things that comes and
goes in the mind but has no real physical presence. Yet attention can
alter the layout of the brain as powerfully as a sculptor’s knife can
alter a slab of stone.

That was shown dramatically in an experiment with monkeys in 1993.
Scientists at the University of California, San Francisco, rigged up
a device that tapped monkeys’ fingers 100 minutes a day every day. As
this bizarre dance was playing on their fingers, the monkeys heard
sounds through headphones. Some of the monkeys were taught: Ignore
the sounds and pay attention to what you feel on your fingers,
because when you tell us it changes we’ll reward you with a sip of
juice. Other monkeys were taught: Pay attention to the sound, and if
you indicate when it changes you’ll get juice.

After six weeks, the scientists compared the monkeys’ brains.
Usually, when a spot on the skin receives unusual amounts of
stimulation, the amount of cortex that processes touch expands. That
was what the scientists found in the monkeys that paid attention to
the taps: The somatosensory region that processes information from
the fingers doubled or tripled. But when the monkeys paid attention
to the sounds, there was no such expansion. Instead, the region of
their auditory cortex that processes the frequency they heard

Through attention, UCSF’s Michael Merzenich and a colleague
wrote, “We choose and sculpt how our ever-changing minds will work,
we choose who we will be the next moment in a very real sense, and
these choices are left embossed in physical form on our material

The discovery that neuroplasticity cannot occur without attention has
important implications. If a skill becomes so routine you can do it
on autopilot, practicing it will no longer change the brain. And if
you take up mental exercises to keep your brain young, they will not
be as effective if you become able to do them without paying much

* * *

Since the 1990s, the Dalai Lama had been lending monks and lamas to
neuroscientists for studies of how meditation alters activity in the
brain. The idea was not to document brain changes during meditation
but to see whether such mental training produces enduring changes in
the brain.

All the Buddhist “adepts” — experienced meditators — who lent their
brains to science had practiced meditation for at least 10,000 hours.
One by one, they made their way to the basement lab of Richard
Davidson at the University of Wisconsin, Madison. He and his
colleagues wired them up like latter-day Medusas, a tangle of wires
snaking from their scalps to the electroencephalograph that would
record their brain waves.

Eight Buddhist adepts and 10 volunteers who had had a crash course in
meditation engaged in the form of meditation called nonreferential
compassion. In this state, the meditator focuses on unlimited
compassion and loving kindness toward all living beings.

As the volunteers began meditating, one kind of brain wave grew
exceptionally strong: gamma waves. These, scientists believe, are a
signature of neuronal activity that knits together far-flung
circuits — consciousness, in a sense. Gamma waves appear when the
brain brings together different features of an object, such as look,
feel, sound and other attributes that lead the brain to its aha
moment of, yup, that’s an armadillo.

Some of the novices “showed a slight but significant increase in the
gamma signal,” Prof. Davidson explained to the Dalai Lama. But at the
moment the monks switched on compassion meditation, the gamma signal
began rising and kept rising. On its own, that is hardly astounding:
Everything the mind does has a physical correlate, so the gamma waves
(much more intense than in the novice meditators) might just have
been the mark of compassion meditation.

Except for one thing. In between meditations, the gamma signal in the
monks never died down. Even when they were not meditating, their
brains were different from the novices’ brains, marked by waves
associated with perception, problem solving and consciousness.
Moreover, the more hours of meditation training a monk had had, the
stronger and more enduring the gamma signal.

It was something Prof. Davidson had been seeking since he trekked
into the hills above Dharamsala to study lamas and monks: evidence
that mental training can create an enduring brain trait.

Prof. Davidson then used fMRI imaging to detect which regions of the
monks’ and novices’ brains became active during compassion
meditation. The brains of all the subjects showed activity in regions
that monitor one’s emotions, plan movements, and generate positive
feelings such as happiness. Regions that keep track of what is self
and what is other became quieter, as if during compassion meditation
the subjects opened their minds and hearts to others.

More interesting were the differences between the monks and the
novices. The monks had much greater activation in brain regions
called the right insula and caudate, a network that underlies empathy
and maternal love. They also had stronger connections from the
frontal regions to the emotion regions, which is the pathway by which
higher thought can control emotions.

In each case, monks with the most hours of meditation showed the most
dramatic brain changes. That was a strong hint that mental training
makes it easier for the brain to turn on circuits that underlie
compassion and empathy.

“This positive state is a skill that can be trained,” Prof. Davidson
says. “Our findings clearly indicate that meditation can change the
function of the brain in an enduring way.”

. Email me at sciencejournal@wsj.com1.


Scented Oils and Their Magical Powers

 ACACIA: Possessing high spiritual vibrations, this oil is worn to
aid meditation and to develop psychic powers. Some also use it to
anoint their altars, censers, and candles.

ALL-SPICE: Very vitalizing. Gives added determination and energy,
excellent for convalescents. Anoint daily.

ALMOND: Almond oil, the symbol of wakefulness to the Egyptians, is
used in prosperity rituals (anointing candles, money, etc.) and also
added to money incenses.

ANISE: A boon to clairvoyance, it is often added to a ritual bath
preceding any attempt at divination. It is also worn during
divinatory rituals.

APPLE BLOSSOM: Wear to promote happiness and success. Anoint candles
during love rituals. Add to bath to aid relaxation.

BASIL: The scent of basil causes sympathy between two people so wear
to avoid major clashes. It creates harmony of all kinds. Prostitutes
used to wear it in Spain to attract business.

BAYBERRY: Anoint green candles for prosperity in the home.
Brings “luck to your home and gold to your pocket.” A magnetic oil to
be worn by men.

BENZOIN: This oil brings peace of mind. It is used in purification
ceremonies. A drop or two smoldering on a charcoal block will
effectively clear the area with billowing clouds of smoke.

BERGAMOT: Used in protective rituals and also in drawing prosperity.
Wear on the palm of each hand.

CAMPHOR: Wear to strengthen psychic powers. Also anoint yourself when
you have decided to break off with a lover, or when they have done so
with you and you find it hard to let go.

CARNATION: This is an oil of power. It is used as an energy restorer
after exertion, as an aid to healing, and in consecration ceremonies.
Should be worn when extra energy for a ritual is desired.

CINNAMON: A high-vibration oil, used for personal protection. It is
also a sexual stimulant in the female. Added to any incense, it
increases its powers. Mixed with powdered sandalwood, it makes an
incense suitable for all religious or spiritual magic. God for
meditation, illumination, and so on.

CINQUEFOIL: Protective, strengthens the five senses. Also “five
lucks”- love, money, health, power and wisdom, so is often used to
anoint amulet and charm bags.

CLOVE: An aphrodisiac, worn to attract lovers. Inhaled, the oil helps
the memory and eyesight.

CORIANDER: A love oil used to anoint candles.

CUMIN SEED: Brings peace and harmony to the home. Anoint all doorways
once a week just before sunrise when the household is asleep ad all
is quiet.

CYCLAMEN: Worn to ease childbirth by the expectant mother. Also used
in love and marriage spells.

CYPRESS: An oil of blessing, consecration and protection. It is a
symbol of the Earth-element, as well as of death. When attending a
funeral of a friend or loved one, wear this oil so that you will be
uplifted by the meaning of death as the doorway to but another life.
It also effectively screens out the negative vibrations of the
mourners. Wear on Samhain to become aware and remember those who have
passed on.

EUCALYPTUS: A healing oil, very useful in recuperation after long
illnesses. Cures colds with daily application to the throat, forehead
and wrists, and by adding it to healing baths. Also used for

FRANKINCENSE: One of the most sacred of all oils, used to anoint
magical tools, the altar, etc. A strong purifier used in exorcisms,
purification rituals, and blessings.

GARDENIA: Wear to attract love. A powerful feminine magnetic oil.

GINGER: A tropical aphrodisiac. Induces passion.

HELIOTROPE: High spiritual vibrations, drenched with the energies of
the Sun. Aids in clairvoyance.

HONEYSUCKLE: An oil of the mind, it promotes quick thinking and is
often used as a memory aid by dabbing on the temples. Also used in
prosperity rituals.

HYACINTH: Brings peace of mind to the mentally disturbed. A very
relaxing oil.

HYSSOP: Increases finances, and is added to the bath to create a
purifying atmosphere. An excellent oil to wear during all types of
magical rituals.

JASMINE: Symbol of the Moon, and of the mysteries of the night.
Jasmine oil is used to attract love. The scent helps one relax,
sleep, and also facilitates childbirth. It is sometimes used for
meditation and general anointing purposes. This is a purely spiritual

LAVENDER: Used in healing and purifying rituals, and also to arouse
sexual desire in men. Prostitutes wore it extensively to advertise
their trade and to attract customers.

LEMON GRASS: An aid to the psychic powers. Wear on the forehead.
Spiritualists and mediums use it, for it helps make contact with

LILAC: Induces Far Memory, the act of recalling past lives. It is
also useful in inducing clairvoyant powers in general. Brings peace
and harmony.

LOTUS: The sacred oil of the ancient Egyptians, lotus oil has a high
spiritual vibration and is suitable for blessing, anointing,
meditation, and as a dedicatory oil to your god(s). It is also used
in healing rituals. One who wears lotus oil is sure of good fortune
and much happiness.

MAGNOLIA: An excellent oil for meditation and psychic development. It
also brings peace and harmony.

MELILOT: Fights depression, or what the old Witches used to call

MIMOSA: Used in healing rituals, and also in producing prophetic
dreams. Anoint the forehead before retiring.

MINT: Used in prosperity spells, and to increase one’s business.
Anoint wallets, etc.

MUSK: The universally accepted “sex scent”. It is also worn to purify
and to gain courage. It is a magnetic oil, worn with equal success by
both sexes.

MYRRH: A purification, protection and hex-breaking oil. Possesses a
high vibratory rate, making it excellent for the more religious
rituals of magic. Anoint the house every morning and evening as part
of any protection ritual.

NARCISSUS: “Stupidfyer”. This oil brings peace and harmony, soothes
the nerves and relaxes the conscious mind. A “narcotic” type oil.

NEROLI: Magnetic women’s oil. Rubbed between the breasts to attract
men, or onto the temples to give peace.

NUTMEG: This oil is rubbed onto the temples and the third eye to help
in meditation and to induce sleep. It is protective as well.

ORANGE BLOSSOM: To make a person in the mood for marriage, wear this
oil. many women add it to their daily baths to build up their
attractiveness. Sometimes known as mantrap. Enough said!

ORRIS ROOT: Attracts the opposite sex. Douse your clothes with the

PATCHOULY: A very powerful occult oil, one of the magnetic oils to be
worn by men. It attracts women. Also wards off negativity and evil,
gives peace of mind, and is very sensual.

PEONY: A lucky scent for all who need customers, success in business,
or good fortune.

PEPPERMINT: Used to create changes within one’s life. Also used to
relax and allow one to unwind.

ROSE: The love oil. Used in all love operations, added to baths, and
to induce peace and harmony. Take a handful of rose buds, place them
in a silver goblet. Pour one dram rose oil over them. Let soak for a
week. After this, on a Friday night, burn them over the charcoal to
infuse your house with loving vibrations. This is an
excellent “peace” incense, and can be done regularly to ensure
domestic tranquility.

ROSE GERANIUM: Oil of protection. Anoint window sills, doors of
house. Wear on self. Also imparts courage to the wearer. An excellent
oil to use to bless a new home or apartment. A few drops on a
charcoal block will release its powerful vibrations throughout the
entire house. Also used to anoint censers.

ROSEMARY: A very vitalizing oil, rosemary is used in healing rituals
and also to promote prudence, common sense, and self assurance. It
aids mental powers when rubbed onto the temples. It is also
protective and is used much like Rose Geranium. Rub onto the temples
to ease pain of headache and in all healing rituals.

RUE: To break up negativity and curses, anoint a sprig of dried rue
with this oil. Tie up in a red bag and carry for protection. Add nine
drops of the oil to the bath every night for nine nights in
succession during the waning moon to break a spell that has been cast
against you. Salt may be added to the bath as well.

SAFFRON: Wear to aid in the development of clairvoyant powers.

SANDALWOOD: Protective, very healing, this oil is used to anoint. It
also aids one in seeing past incarnations. Try anointing the forehead
to promote the Sight.

SESAME: Gives hope to one who is sick, discouraged or lonely.

SWEET PEA: One of the most beautiful of all scents, sweet pea oil is
worn to attract strangers of all kinds, some of whom may become
lovers or friends. Wear as a personal oil.

SPIKENARD: Wear during rituals to the ancient deities of Egypt, also
to anoint sacred objects, such as altars, tools, etc.

TUBEROSE: Mistress of the Night, as it is also known, is an excellent
aphrodisiac. Promotes peace and also aids in psychic powers. Men wear
it to attract women. Very much a physical oil.

VANILLA: A vitalizing oil, said to be sexually arousing in women. Use
as an energy restorer. Sometimes used to gain extra power during
magical ceremonies.

VERVAIN: Assists in obtaining material objects. It also stimulates
creativity. Aids those who desire success in the performing and
creative arts.

VIOLET: The oil is used in love operations and is sometimes sexually
exciting. However, many people cant’s stand the fragrance of the
violet, for some curious reason. Once thought to be sacred to the
Fairy Queen. Very healing, added to baths.

WISTERIA: The door between the world of men and the realm of the
Gods, the passport to higher consciousness and existence, and to
bring illumination. Wear only when in complete serenity.

YLANG-YLANG: Makes its wearer irresistible to the opposite sex. Also
soothes the problems of married life. Can help in finding a job. If
worn to interviews you will be much calmer and more impressive to the
interviewer. Sometimes called “Flower of Flowers.”

Creamy Chicken Fettuccine

12 oz. Fettuccine, uncooked
8 oz. boneless chicken breasts, cut in 1/2-inch cubes
8 oz. mushrooms, sliced
1/2 cup diced red bell pepper
1 1/2 cups mayonnaise
3/4 cup milk
1/4 cup Parmesan cheese
3 tbsp. minced fresh basil or 1 tsp. dried basil
1 tsp. coarsely ground black pepper
1/2 tsp. paprika
Prepare pasta according to package directions. Coat a large skillet with
cooking spray. Add chicken and saute over medium-high heat, stirring
frequently, until chicken is golden brown and cooked through, about 4
minutes. Remove chicken from the pan. Recoat the skillet with cooking
Add the mushrooms and red pepper; saute until tender, about 5 minutes.
Combine the mayonnaise, milk, cheese, basil, pepper and paprika in a
small bowl. Add to the vegetables in the skillet. Add the chicken to the
skillet. Stir constantly, and heat over medium-low heat until thoroughly
heated. When pasta is done, drain and return it to the pot. Add the
contents of the skillet to the pot and mix well. Serve immediately.


Scented Milk Bath

2 cups dried powder milk
1 tablespoon dried orange peel
2 teaspoon lavender flowers
2 teaspoon dried rosemary
Mix together all the ingredients and pour in a blender and blend till
fine powder ( 1 or 2 minutes) then pour in a container. To use; Pour 1/2
cup of milk bath mix into a warm bath and stir through the water. Soak
in the bath for 20 minutes. Makes; 16oz., enough for 4 baths.

Summer God Candle

Summer God Candle

Cut up nine sunflower petals (dried or fresh) into the tiniest pieces on
wax paper
“Dress” a yellow or gold pillar candle in Sun oil or oil that
corresponds to the sun

Roll candle into the pieces of Sunflower petals on waxed paper
Burn on a Sunday to attune to the Summer God vibration

~ PLEASE watch all dressed candles as they can catch fire. !!!

Blessing the Boundaries of Your Home


The Roman god Terminus was the deity of land boundaries, whether farmland or city villa.  The Terminalia on February 23rd was a celebration in his honor.

Everyone has land boundaries, whether you live on a remote farm or in a city apartment.  These boundaries need to be respected and protected.  By blessing the boundaries of your private place of dwelling, you can strengthen your protection against intruders of all kinds: unwanted and unwelcome visitors, stalkers, burglars, noisy neighbors, intruding religious peddlers, and sales people.

If you can, or feel brave enough to, plan to walk the boundaries of your property.  If you can’t, such as living in an apartment or in an area where your activities would become the center of unwelcome attention, plan to walk through every room of your house.

 If you can walk the boundaries outside, take a bowl of white cornmeal (a favorite of Native Americans).  Hold it up to the sun, or moon if you do this at night.  Ask the gods to bless it for you.  Cornmeal is a natural substance and will not pollute the ground.  Begin to the left of your driveway or entrance and move clockwise, lightly sprinkling the cornmeal as you go.  Chant:

Blessings and honor to all who guard my boundaries.
Blessings and thanks for your help and protection.
May my property and dwelling be safe under your care.
I offer you friendship and blessings.

When you come to the starting point, sprinkle the cornmeal once more across the drive or entrance path.  This acts as a double seal in the most vulnerable area.

If possible, build a little special place in full view of the drive or entrance path.  This will be a “home” or “altar” for your guardians.  It can be a collection of rocks that you have picked up and admired.  It can be a small patch of herbs or a tiny grove of flowering bushes.

Prepare a chalice or glass of pure water and a small plate of salt.  If you have an altar, take these to the altar and ask for their blessing by the gods.  If not, hold them up toward the sun or moon for blessing.  Sprinkle three pinches of salt into the water and swirl the chalice three times clockwise.

Begin near the front entrance of your dwelling.  Lightly sprinkle the water-salt mixture across the door, moving clockwise.  Chant while sprinkling:

Blessings and honor to all who guard my dwelling boundaries.
Blessings and thanks for your help and protection.
May my dwelling-place be safe under your care.
I offer you friendship and blessings.

Continue through each room in this manner until you have completely encircled the house or apartment.  When you are once more at the front entrance, sprinkle the mixture across the threshold again.

Prepare some special “home” inside for your guardians.  This should be in sight of the entrance.  Such a “home” can be a bowl of tumbled stones, a vase of dried flowers, or a statue.  You can also place a mirror facing the door to act as a boomerang for people trying to bring in negative attitudes.

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