March Magick

Inanna, come forth from the Underworld,

goddess of the lapis measure.

Rise, like new leaves that unfurl

bringing forth the summer treasure.

Britons call March a "loud and strong" month because of its blustery nature. Before the calendar changed to the present system, the new year took place during March, likely due to the official beginning of spring, which is ushered in by March's winds.

In terms of magical energy, think growth and prosperity! Everything that dwells on the planet is showing signs of life and fruitfulness. Let the Goddess inspire your spirit similarly. Other characteristics for March include cultivating the spirit of adventure and fertility, and focusing on personal maturity in any area of your life

Suggested e-books:

Ed Richardson - Seidr Magic
Julian Wilde - Grimoire Of Chaos Magick
Aleister Crowley - Intro Magick

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The Tarot

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Book: The Tarot by Samuel Liddell Macgregor Mathers

The Tarot by S.L. MacGregor Mathers is a short essay on the Tarot, by a prominent occultist of the 19th Century

The term "Tarot", or "Tarocchi", is applied to a pack of 78 cards, consisting of four suits of 14 cards each (there being one more court card than in the ordinary packs--the Cavalier, Knight, or Horseman), and 22 symbolical picture-cards answering for trumps. These latter are numbered from 1 to 21 inclusive, the 22nd card being marked Zero, 0. The designs of these trumps are extremely singular, among them being such representations as Death, the Devil, the Last Judgment, &c.

The idea that cards were first "invented to amuse Charles VI of France is now exploded; and it is worthy of note in this connection that their supposititious "inventor" was Jacques Gringonneur, an Astrologer and Qabalist. Furthermore, cards were known prior to this period among the Indians and the Chinese. Etteilla, indeed, gives in one of his tracts on the Tarot a representation of the mystical arrangement of these cards in the Temple of Ptah at Memphis, and he further says:

1) Symbolism of Each of the Keys
2) Meanings of the Cards
3) Methods of Divination
4) Tarot Game Play
5) Occult Significance of the Tarot Cards.

Download Samuel Liddell Macgregor Mathers's eBook: The Tarot

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Of Geomancy

Book: Of Geomancy by Henry Cornelius Agrippa

Adapted from "Fourth BOOK of Occult Philosophy", tr. Robert Turner, LONDON: Printed by J.C. for John Harrison, at the Lamb at the East-end of Pauls. 1655.

Geomancy is an Art of Divination, wherby the Judgement may be rendred by lot, or destiny, to every question of every thing whatsoever, but the Art hereof consisteth especially in certain points where of certain figures are deducted according to the reason or rule of equality or inequality, likenesse or unlikenesse,; which Figures are also reduced to the Coelestiall Figures, assuming their natures and proprieties, according to the course and forms of the Signes and Planets; notwithstanding this in the first place we are to consider, that whereas this kinde of Art can declare or shew forth nothing of verity, unless it shall be radicall in some sublime verture, and this the Authours of this Science have demonstrated to be two-fold: the one whereof consists in Religion and Ceremonies; and therefore they will have the Projectings of the points of this Art to bee made with signes in the Earth, wherefore this Art is appropriated to this Element of Earth, even as Pyromancy to the fire, and Hydromancy to the Element of Water: Then whereas they judged the hand of the Projector or Worker to be most powerfully moved, and directed to the terrestriall spirits; and therefore they first used certaine holy incantations and deprecations, with other rites and observations, provoking and alluring spirits of this nature hereunto.

Another power there is that doth direct and rule this Lot or Fortune, which is in the very soule it selfe of the Projector, when he is carried to this work With Some great egresse of his owne desire, for this Art hath a natural obedience to the soule it selfe, and of necessity hath efficacy and is moved to That Which the soule it self desires, and this way is by far more true and pure; neither matters it where or how these points are projected; therefore this Art hath the same Radix with the Art of Astrologicall Questions: which also can no otherwise bee verified, unlesse with a constant and excessive affection of the Querent himselfe: Now then that wee may proceed to the Praxis of this Art; first it is to be knowne, that all Figures upon which this whole Art is founded are onely sixteen, as in this following Table you shall see noted, with their names.

Download Henry Cornelius Agrippa's eBook: Of Geomancy

Free eBooks (Can Be Downloaded):

Gerald Cremonensis - Astronomical Geomancy
Nick Farrell - Notes On Geomancy
Henry Cornelius Agrippa - Of Geomancy

The Kybalion A Study Of The Hermetic Philosophy Of Ancient Egypt And Greece

Book: The Kybalion A Study Of The Hermetic Philosophy Of Ancient Egypt And Greece by Three Initiates

The Kybalion was first published in 1908 by the Yogi Publication Society and is now in the public domain, and can be found on the internet. The book purports to be based upon ancient Hermeticism, though many of its ideas are relatively modern concepts arising from the New Thought movement. The book itself early in reading makes the claim that it makes its appearance in one's life when the time is appropriate and includes variations of material found in the book of Proverbs.
Mental Transmutation

Mental Transmutation (also described as Mental Alchemy, the Art of Mental Chemistry, and the Art of Polarization) refers to the art of changing and transforming one's own mental states and conditions, as well as influencing those of others. It is also called a form of "Mystic Psychology" .
The seven Principles

The book devotes a chapter to each of its seven "Principles", or axioms:
Principle of Mentalism

The Principle of Mentalism embodies the truth that "All is Mind."
Principle of Correspondence

The Principle of Correspondence embodies the idea that there is always a correspondence between the laws of phenomena of the various "planes" of being and life. As above, so below; as below, so above. This principle states that there is a harmony, agreement and correspondence between these planes, delineated as

* The Great Physical Plane
* The Great Mental Plane
* The Great Spiritual Plane

Principle of Vibration

The Principle of Vibration embodies the idea that motion is manifest in everything in the Universe, that nothing rests, and everything moves, vibrates, and circles. This principle explains that the differences between different manifestations of Matter, Energy, Mind, and even Spirit, are the result of only different "vibrations". The higher a person is on the scale, the higher the rate of vibration will be. Here, The All is purported to be at an infinite level of vibration, almost to the point of being at rest. There are said to be millions upon millions of varying degrees between the highest level, The All, and the objects of the lowest vibration.

Mental Transmutation is described as the practical application of this principle. To change one's mental state is to change vibration. One may do this by an effort of Will, by means of deliberately "fixing the attention" upon a more desirable state.

Principle of Polarity

The Principle of Polarity embodies the idea that everything is dual, everything has two poles, and everything has its opposite. All manifested things have two sides, two aspects, or two poles. Everything "is" and "isn't" at the same time, all truths are but half truths and every truth is half false, there are two sides to everything, opposites are identical in nature, yet different in degree, extremes meet, and all paradoxes may be reconciled.

Principle of Rhythm

The Principle of Rhythm embodies the idea that in everything there is manifested a measured motion, a to and fro, a flow and inflow, a swing backward and forward, a pendulum-like movement. This principle explains that there is rhythm between every pair of opposites, or poles, and is closely related to the Principle of Polarity. It can be seen that this Principle enables transition from one pole to the other, and not necessarily poles of extreme opposites.
Principle of Cause and Effect

The Principle of Cause and Effect explains that there is a cause for every effect, and an effect for every cause. It also states that there is no such thing as chance, that chance is merely a term indicating extant causes not recognized or perceived. The Principle is clarified in the chapter Causation.

Principle of Gender

The Principle of Gender embodies the idea that gender is manifested in everything. The authors state that this does not relate explicitly to the commonly understood notion of sex, but rather "... to beget; to procreate, to generate, to create, or to produce..." in general. Gender is manifested as the Masculine and Feminine principles, and manifests itself on all planes.

Mental Gender is described as a Hermetic concept which relates to the masculine and feminine principles. It does not refer to the physical gender of someone, nor does it suggest that someone of a certain physical gender necessarily has the same mental gender. Ideally, one wants to have a balanced mental gender.

The concept put forth in The Kybalion states that gender exists on all planes of existence (Physical, Mental, and Spiritual), and represents different aspects on different planes. It is also stated that everything and everyone contains these two elements or principles.

The Masculine principle is always in the direction of giving out or expressing, and contents itself with the "Will" in its varied phases.

The Feminine principle is always in the direction of receiving impressions, and has a much more varied field of operation than the Masculine. The Feminine conducts the work of generating new thoughts , concepts, and ideas, including the work of the imagination.

It is said that there must be a balance in these two forces. Without the Feminine, the Masculine is apt to act without restraint, order, or reason, resulting in chaos. The Feminine alone, on the other hand, is apt to constantly reflect and fail to actually do anything, resulting in stagnation. With both the Masculine and Feminine working in conjunction, there is thoughtful action that breeds success. which point out that both the Feminine and the Masculine fulfil each other.

Download Three Initiates's eBook: The Kybalion A Study Of The Hermetic Philosophy Of Ancient Egypt And Greece

Downloadable books (free):

Anonymous - The Teachings Of The Rosicrucians Of The 16th And 17th Centuries
Order Of The Golden Dawn - Theoricus Initiation Of The Hermetic Order Of The Golden Dawn
Jean Despagnet - The Hermetic Arcanum The Secret Work Of The Hermetic Philosophy
Savitri Devi - A Son Of God The Life And Philosophy Of Akhnaton King Of Egypt
Three Initiates - The Kybalion A Study Of The Hermetic Philosophy Of Ancient Egypt And Greece

Sybil Leek Biography

Sybil Leek was an English Witch, a gifted Psychic, Astrologer and prolific Author who wrote more than 60 books on such subjects as Astrology, Numerology and Reincarnation. She was born with a witch’s mark and claimed to be a hereditary witch of Irish and Russian Descent. A colorful character in her time, her trademarks were a cape, loose gowns and a pet jackdaw named Mr. Hotfoot Jackson perched on her shoulders. She always wore a crystal necklace that she claimed had been passed down to her from a psychic Russian grandmother. Her entire family was involved in astrology and some of the guests who visited her home included: H.G. Wells, Lawrence of Arabia and Aleister Crowley.

Sybil claimed to be able to trace her mother’s ancestry back to the witches of southern Ireland in 1134, and her father’s ancestry to occultists close to royalty in czarist Russia. Her most notable ancestor was Molly Leigh from Burslem near Stoke-on-Trent, and her choice of a pet Jackdaw as a familiar.

Sybil was born on the 22nd February 1923 in Straffordshire, England. From an early age she lived and grew up in the New Forrest area of Hampshire and demonstrated an early gift for writing. The New Forrest is one of the oldest forests in England and is steeped in folklore and witchcraft associations. The same area is where Gerald B. Gardner first joined Old Dorothy Clutterbuck’s coven in 1939. That coven was reportedly descended from one of Old George Pickingill’s famous Nine Covens. Sybil claims that during her time in the area, there were still four old covens that had survived from the days of King William Rufus.

In 1932 when she was only nine years old, aleister crowley became a frequent visitor to her home. She claims to have spent time with him climbing the mountainsides and wondering through forests near to her home. In her autobiography Diary of a Witch (New York: Signet, 1969.), Sybil wrote that he talked to her About Witchcraft and recited his poetry while encouraging her to write her own. He also instructed her on the use of certain magickal words used for their vibratory qualities when used in magick.

Sybil’s family was relatively well to do and she grew up as a young lady of privileged societal standing, her mother was related to the Masters family, well known in high society. In their New Forest home her mother and a group of friends regularly met for tea, they called their group the Pentagram Club. When she was fifteen years old and during one of the family's regular trips to the south of France, Sybil was initiated into a French coven based at George du Loup in the hills above Nice. According to Sybil, she was initiated to replace an elderly Russian aunt who had been High Priestess of the coven, and it was from this coven that the New Forest covens in England were descended.

Returning home Sybil met a well-known pianist-conductor who was 24 years her senior. Despite the age difference they fell in love and were married shortly after her 16th birthday. During the relative quiet of the pre-war years they toured and traveled about England and Europe. He died two years later and she returned home to Hampshire. During World War II, Sybil joined the Red Cross and worked as a nurse in a military hospital near Southampton. Later she was sent to help nurse the wounded at Anzio Beach, before returning to England and being stationed at a military barracks in the isolated Scottish Hebrides Islands. She ended the War with a handful of medals, but the prosperity of her family had been lost to the austerity of the War.

With the revival of a Modern Witchcraft movement in the late 1950’s early 60’s, and the growing prominence of such people as Gerald B. Gardner, Alex Sanders, and Arnold Crowther. Sybil feeling she still had more to do accepted an invitation to visit the United States, there witchcraft in general was still in its infancy. In the early 1960's after making several media appearances in the States, she decided to stay and become a resident. She settled first in New York but found it a depressing city and particular gloomy in winter. Later she moved on to Los Angeles which was much more agreeable. There she became acquainted with Aleister Crowley’s old secretary Israel Regardie, and much they must have reminisced about the great man.

In her later years Sybil moved again to Melbourne in Florida, and divided her time between there and her work base in Houston. She continued to promote the craft and the Old Religion in a positive sense, both as an author and a media celebrity dispelling myths and educating the public. She worked as an astrologer and gained quite a reputation in the field editing and publishing her own astrological journal. Such was her reputation that she toured frequently holding lectures throughout the States as well as making trips to England and Europe.

Strong in defence of her beliefs, Sybil sometimes differed and even quarrelled with other witches. She wrote and spoke a great deal about reincarnation, guided she said by the spirit of Madame Helena P. Blavatsky, the cofounder of the Theosophical Society. She disapproved of nudity in rituals, a requirement in some traditions, and was strongly against the use of drugs as were most modern Witches, but she was at odds with most other witches in that she did believe in cursing. She was also one of the first of the modern day witches to take up environmental causes.

Sybil died on the 26th October 1983. One report of her death has it that a train derailed near to her Melbourne home and dosed her with a toxic gas. She will be remember as a remarkable woman of many accomplishments, a gifted Psychic, Astrologer and Writer who did much to influence the revival of the modern day movement. Blessed she be.

Some of the many books she wrote are: Diary of a Witch (1968), My Life in Astrology, The Night Voyagers, Numerology: The Magic of Numbers, Phrenology, Reincarnation: The Second Chance, Star Speak, Astrological Guide to Love and Sex, Astrological Guide to Financial Success, Astrology and Love, Driving Out the Devils, Sybil Leek's Book of Curses (1975), Sybil Leek's Book of Fortune Telling, Moon Signs, ESP - The Magic Within You, Herbs, Medicine and Mysticism, The Complete Art of Witchcraft (1971), The Jackdaw & The Witch (Mr. Hotfoot Jackson), and How To Be Your Own Astrologer.

Free eBooks (Can Be Downloaded):

Toby Hemenway - Why We Love The Apocalypse
Yogi Ramacharaka - Yogi Philosophy
Aleister Crowley - Eight Lectures On Yoga
Yogi Ramacharaka - Science Of Breath

The Fairy Witch Of Clonmel

Bridget Cleary was the daughter of Patrick Boland, a poor landless laborer and his wife, Bridget nee Keating. Despite their poverty, Bridget grew into a stylish good-looking woman. She had her own successful dressmaking business, kept hens, and sold eggs and fowl as an Additional source of income. As her prosperity increased, Bridget preferred to wear gold earrings and hats adorned with feathers rather than the shawls and scarves of the common countrywoman. Her style soon set her apart, and in the eyes of other women she affected a sense of superiority, a cause of resentment and jealousy for many.

While serving as an Apprentice in Clonmel, Bridget aged 18, met and married Michael Cleary, an outsider from Killenaule. Michael then aged 27, must have seemed a good match for the ambitious Bridget, he had a taste for three-piece suits and the ability to read and write (literacy at that time was still a rarity, particularly among the peasant classes). He also had a trade, and had set up a lucrative cooperage business making butter firkins and barrels for local farmers and factories. They were married in August 1887.

In Irish folklore ring forts were always fairy-haunted, and after the new tenant moved in strange things began to happen. It was alleged that the fairies displeased with the new tenant held high revel on moonlight nights near to the cottage. They so annoyed him with unearthly noises and cries in the night that he fled the locality in fear. The tenancy was then offered to the Cleary’s but as Michael was not a laborer, he was therefore not entitled to it. Patrick Boland an ex-laborer though retired and in his sixties, was allowed to sign the lease and became the official tenant. The Cleary’s took possession of the cottage in 1891 and after moving in, all hauntings and cries in the night ceased. Some believed that the Cleary’s might have been responsible for chasing the old tenant away.

Bridget was reported missing in March 1895. She evidently had been ill for several days, although her specific diagnosis is unknown.[3] More than a week into her illness, on 13 March 1895, a physician visited her at her home; her condition was considered sufficiently grave that a priest soon followed, to administer last rites. Several of her friends and family members attended her over the next two days, and a number of home remedies were administered, including one ritual that anticipated her later demise: Patrick and Michael accused her of being a fairy sent to take Bridget's place, and so urine was thrown on her, and she was carried before the fireplace to cast the fairy out.

By 16 March, rumors were beginning to circulate that Bridget was missing, and the local police began searching for her. Michael was quoted as claiming that his wife had been taken by fairies, and he appeared to be holding a vigil. Witness statements were gathered over the ensuing week, and by the time Bridget Cleary's burnt corpse was found in a shallow grave on 22 March, nine people had been charged in her disappearance, including her husband. A coroner's inquest the next day returned a verdict of death by burning.

Legal hearings ran from 1 April through 6 April 1895. A tenth person had been charged, and one of the original nine was discharged at this stage, leaving nine defendants bound over for trial. The court session began on 3 July, and the grand jury indicted five of the defendants for murder, including Michael. All nine were indicted for "wounding." The case proceeded on to trial.

The evidence showed that on 15 March, Michael summoned the priest, Father Ryan, back to the Cleary household. Ryan found Bridget alive but agitated. Michael told Ryan that he had not been giving his wife the medicine prescribed by the doctor, because he had no faith in it. According to Ryan, "Cleary then said, 'People may have some remedy of their own that might do more good than doctor's medicine,' or Something to that effect." Bridget was given communion, and Ryan departed. Later that night, neighbors and relatives returned to the Cleary house. An argument ensued, again tinged with fairy mythology. At some point, Bridget told Michael that the only person who'd gone off with the fairies had been his mother. Michael attempted to force-feed his wife, throwing her down on the ground before the kitchen fireplace and menacing her with a burning piece of wood. Bridget's chemise caught fire, and Michael then threw lamp oil on Bridget. The witnesses were unclear as to whether she was already dead by this point. Michael kept the others back from her body as it burned, insisting that she was a changeling and had been for a week previously, and that he would get his wife back from the fairies.

Michael Cleary was found guilty of manslaughter, and spent 15 years in prison. Charges against some of his co-defendants were dropped, but four were convicted of "wounding".

Free eBooks (Can Be Downloaded):

Michael Ford - The Book Of The Witch Moon
Solomonic Grimoires - The Magic Of Armadel
Marian Green - A Witch Alone
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Altar Pentacle

The Pentacle is a Magickal tool that some folks do not use. Their reasoning is sound since it is obviously an adaptation from ceremonial Magick, as is the athame. These people use only the wand and the chalice in their work. But I like the use of the pentacle and athame because Wicca has always been quite ecclectic and drawn from several Pantheons and systems. So it doesn't make any sense to me to say we can draw on all systems EXCEPT the Kabbalah as used in Ceremonial Magick. Also I like the way using all 4 of these main tools that most traditions and practitioners share brings correspondences to the 4 suits of Tarot cards and to the 4 elements.

The Pentacle is a flat disk, traditionally inscribed on copper and coated with a clear finish of some type to prevent corrosion after it has been inscribed with the continuos 5-pointed star or pentegram. This is not an open pentacle like many witches wear. It is ENGRAVED on the disk. The reason being you put SALT on this disk in circle and if it was open all the salt would be on the altar, on the floor, everywhere but where you need it.

I have also, recently, seen some pentacles inscribed on slices of agate put out by cauldron Crafts in Maryland that are JUST GORGEOUS. Since the pentacle is feminine and relates to earth either the copper or the stone is appropriate. However brass I find less so as it is usually considered a solar metal and masculine. That is why I also prefer to avoid brass chalices. Copper chalices are avoided because they give off a metallic residue that is poisonous into the liquid, if they corrode - and alcohol in wine or ale and acid in wine or juice WILL do this. But copper is perfect for the pentacle.

What you engrave on your pentacle is entirely up to you. The NeoGardnerian and NeoAlexandrians (as well as the originals of these traditions) have very specific symbols that they always use. Other traditions sometimes have specific symbols they require as well. But others just use a plain pentacle, or tht pentacle with runic symbols of their choosing or whatever has meaning to them. I have seen beautiful pentacles - in fact our distributor of jewelry carries them - that are pentegrams surrounded by inscribings of Celtic knotwork.

I have also seen some gorgeous stained glass altar pentacles – my favorite of these was one where the points where the colors of the elements. The 4 lower points were the Red, Yellow, BLue and Green my tradition ascribes to the elements and the top one was silver for Spirit/Divinity. The center and background were a lovely violet color. Obviously SOMEONE put a lot of work into it.

One note - a specific coating I have found to work well on copper pentacles so that the salt doesn't destroy them is CLEAR NAIL POLISH. This has to periodically be reapplied however.

Books in PDF format to read:

Greg Wotton - A Mystery Of The Pentalpha
Rabbi Michael Laitman - Kabbalah Revealed

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