[ Pobierz całość w formacie PDF ]
A Practical Guide to Witchcraft and Magic Spells
By
Cassandra Eason
Contents:
Book Cover (
)
Introduction -
1 -
2 -
3 -
4 -
5 -
6 -
7 -
8 -
9 -
10 -
11 -
12 -
13 -
14 -
Further Reading (Removed)
Useful Contacts (Removed)
Index of Spells (Removed)
Index (Removed)
Scan / Edit Notes
Versions available and duly posted:
Format: v1.0 (Text)
Format: v1.0 (PDB - open format)
Format: v1.5 (HTML)
Format: v1.5 (PDF - no security)
Format: v1.5 (PRC - for MobiPocket Reader - pictures included)
Genera: Wicca / Wiccan / Witchcraft
Extra's: Pictures Included (for all versions)
Copyright: 2001
First Scanned: 2002
Posted to: alt.binaries.e-book
Note:
1. The Html, Text and Pdb versions are bundled together in one zip file.
2. The Pdf and Prc files are sent as single zips (and naturally don't have the file structure below)
~~~~
Structure: (Folder and Sub Folders)
{Main Folder} - HTML Files
|
|- {Nav} - Navigation Files
|
|- {PDB}
|
|- {Pic} - Graphic files
|
|- {Text} - Text File
-Salmun
Introduction - The Power of White Witchcraft
'Merlin, give me the strength to carry on.'
I found this prayer not in some medieval book or carved on the wall of an ancient castle but written in
ballpoint pen on a page torn from a diary and left - along with scores of similar pleas - on an ancient
pile of stones in the Forest of Broceliande in Brittany.
Archaeologists say that this is the grave of a Neolithic hunter, but local tradition says that in this forest
dwelled Vivien, the Lady of the Lake of Arthurian legend, and that here, having seduced Merlin in
order to learn his secrets, she ensnared him with his own spells. The stone pile is known as Merlin's
tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. When I visited the
tomb, prayers - written on scraps of paper or card - were squeezed into gaps in the stones or pinned to
the tree that shelters the tomb.
Whatever the origins of the tomb, it has been transformed into a source of power. For this badly
signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil,
spiritual air that you might expect at a great cathedral or far more impressive stone circles. Such spots
unleash the magick inside us. But even if you never visit Brittany or Stonehenge at sunrise on
Midsummer's Day, you can still make use of your own magick.
This is a book about white magick and witchcraft as sources of wisdom, healing and positivity. Like
Native American spirituality, to which true witchcraft is akin (some say both were carried by the
people of Atlantis), the practice of white magick is based on the belief that that all life is sacred and
interconnected in an unbroken circle. For example, every fully grown birch tree - defined in magick as
a tree of new beginnings and regeneration - breathes out enough oxygen for a family of four and
absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. And this
sacred spark of a common source of divinity is contained not only by trees, but also the stones, the
animals, the people and everything else on the Earth and in the waters and the sky.
Our higher selves, our souls, are influenced by the cycles of the Sun, the Moon, the stars and the
natural world on a deep spiritual level. We can draw down their energies into ourselves to amplify and
replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers
from our own, separate dynamos. Through them and through us courses the universal life force,
known as ch'i to the Chinese, and prana in Hindu philosophy. It is a source upon which we can draw
not only nor primarily for specific needs, but also for energy, harmony and connection with others, the
world and the cosmos. It is an energy that can permeate every aspect of our being.
A Very Special Spirituality
Witchcraft and Wicca (one of the major forms of witchcraft) both derive their names from the Anglo-
Saxon words for wisdom; 'witch' is from the old English word wita, meaning 'wise' and the Wicca
were the wise ones. Witchcraft is said to be the oldest religion in the world. It is the indigenous
shamanistic religion of Europe that has, in spite of ferocious persecution from the fifteenth to the
seventeenth centuries, survived in the folk tradition of many lands and through families who kept
alive the old beliefs and worship of the Earth and the Moon Mother.
Not so many centuries ago, our ancestors burned yule logs at Christmas as a symbolic gesture to bring
light and warmth back to the world on the mid-winter solstice at the darkest time. They danced around
the maypole on May morning, the beginning of the old Celtic summer, to stir into life the Earth
energies in a sacred spiral pattern. These rituals go back into the mists of time and appear in similar
forms in many different cultures and ages. Today, however, too many modern societies have lost the
sacred connection and scorn such gestures as superstition, treating the skies, the Earth and the seas
merely as a larder, fuel store and garbage can. Once, things were very different, as Black Elk, the
Sioux shaman, explained:
'In the old days when we were a strong and happy people, all our power came from the sacred hoop of
the nation and, so long as the hoop was unbroken, the people flourished. The flowering tree was the
living centre of the hoop and the circle of the four quarters nourished it. The East gave peace and
light, the South gave warmth; in the West, thunder beings gave rain and the North with its cold and
mighty wind gave strength and endurance.'
And so the Earth was respected as the sacred mother, giver of life and crops, to whose womb the dead
returned. It is no accident that the Sioux Medicine Wheel and the Celtic Wheel of the Year are so
similar in formation and purpose, linking all life to the cycles of nature. So if we are to use magick in
a positive way, we must remember that it brings responsibility along with benefits.
[ Pobierz całość w formacie PDF ]
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A Practical Guide to Witchcraft and Magic Spells
By
Cassandra Eason
Contents:
Book Cover (
)
Introduction -
1 -
2 -
3 -
4 -
5 -
6 -
7 -
8 -
9 -
10 -
11 -
12 -
13 -
14 -
Further Reading (Removed)
Useful Contacts (Removed)
Index of Spells (Removed)
Index (Removed)
Scan / Edit Notes
Versions available and duly posted:
Format: v1.0 (Text)
Format: v1.0 (PDB - open format)
Format: v1.5 (HTML)
Format: v1.5 (PDF - no security)
Format: v1.5 (PRC - for MobiPocket Reader - pictures included)
Genera: Wicca / Wiccan / Witchcraft
Extra's: Pictures Included (for all versions)
Copyright: 2001
First Scanned: 2002
Posted to: alt.binaries.e-book
Note:
1. The Html, Text and Pdb versions are bundled together in one zip file.
2. The Pdf and Prc files are sent as single zips (and naturally don't have the file structure below)
~~~~
Structure: (Folder and Sub Folders)
{Main Folder} - HTML Files
|
|- {Nav} - Navigation Files
|
|- {PDB}
|
|- {Pic} - Graphic files
|
|- {Text} - Text File
-Salmun
Introduction - The Power of White Witchcraft
'Merlin, give me the strength to carry on.'
I found this prayer not in some medieval book or carved on the wall of an ancient castle but written in
ballpoint pen on a page torn from a diary and left - along with scores of similar pleas - on an ancient
pile of stones in the Forest of Broceliande in Brittany.
Archaeologists say that this is the grave of a Neolithic hunter, but local tradition says that in this forest
dwelled Vivien, the Lady of the Lake of Arthurian legend, and that here, having seduced Merlin in
order to learn his secrets, she ensnared him with his own spells. The stone pile is known as Merlin's
tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. When I visited the
tomb, prayers - written on scraps of paper or card - were squeezed into gaps in the stones or pinned to
the tree that shelters the tomb.
Whatever the origins of the tomb, it has been transformed into a source of power. For this badly
signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil,
spiritual air that you might expect at a great cathedral or far more impressive stone circles. Such spots
unleash the magick inside us. But even if you never visit Brittany or Stonehenge at sunrise on
Midsummer's Day, you can still make use of your own magick.
This is a book about white magick and witchcraft as sources of wisdom, healing and positivity. Like
Native American spirituality, to which true witchcraft is akin (some say both were carried by the
people of Atlantis), the practice of white magick is based on the belief that that all life is sacred and
interconnected in an unbroken circle. For example, every fully grown birch tree - defined in magick as
a tree of new beginnings and regeneration - breathes out enough oxygen for a family of four and
absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. And this
sacred spark of a common source of divinity is contained not only by trees, but also the stones, the
animals, the people and everything else on the Earth and in the waters and the sky.
Our higher selves, our souls, are influenced by the cycles of the Sun, the Moon, the stars and the
natural world on a deep spiritual level. We can draw down their energies into ourselves to amplify and
replenish our own, like tapping into a cosmic energy supply rather than having to recharge our powers
from our own, separate dynamos. Through them and through us courses the universal life force,
known as ch'i to the Chinese, and prana in Hindu philosophy. It is a source upon which we can draw
not only nor primarily for specific needs, but also for energy, harmony and connection with others, the
world and the cosmos. It is an energy that can permeate every aspect of our being.
A Very Special Spirituality
Witchcraft and Wicca (one of the major forms of witchcraft) both derive their names from the Anglo-
Saxon words for wisdom; 'witch' is from the old English word wita, meaning 'wise' and the Wicca
were the wise ones. Witchcraft is said to be the oldest religion in the world. It is the indigenous
shamanistic religion of Europe that has, in spite of ferocious persecution from the fifteenth to the
seventeenth centuries, survived in the folk tradition of many lands and through families who kept
alive the old beliefs and worship of the Earth and the Moon Mother.
Not so many centuries ago, our ancestors burned yule logs at Christmas as a symbolic gesture to bring
light and warmth back to the world on the mid-winter solstice at the darkest time. They danced around
the maypole on May morning, the beginning of the old Celtic summer, to stir into life the Earth
energies in a sacred spiral pattern. These rituals go back into the mists of time and appear in similar
forms in many different cultures and ages. Today, however, too many modern societies have lost the
sacred connection and scorn such gestures as superstition, treating the skies, the Earth and the seas
merely as a larder, fuel store and garbage can. Once, things were very different, as Black Elk, the
Sioux shaman, explained:
'In the old days when we were a strong and happy people, all our power came from the sacred hoop of
the nation and, so long as the hoop was unbroken, the people flourished. The flowering tree was the
living centre of the hoop and the circle of the four quarters nourished it. The East gave peace and
light, the South gave warmth; in the West, thunder beings gave rain and the North with its cold and
mighty wind gave strength and endurance.'
And so the Earth was respected as the sacred mother, giver of life and crops, to whose womb the dead
returned. It is no accident that the Sioux Medicine Wheel and the Celtic Wheel of the Year are so
similar in formation and purpose, linking all life to the cycles of nature. So if we are to use magick in
a positive way, we must remember that it brings responsibility along with benefits.
[ Pobierz całość w formacie PDF ]