A Harvest Ritual for Mutual Aid

In my recent post, The Magic of Enough: Rethinking Abundance in the Harvest Season, I discuss rethinking what abundance means and how to integrate more community-focused actions into your practice. I mentioned toward the end a harvest ritual I originally intended to include in that post, but it didn't feel like the right time to do so. Instead, I decided to make a post entirely dedicated to the ritual so that I could give it the details it deserves.

This harvest ritual is designed to help honor the relationships that sustain you, from the farm that grew your food to the stocker that placed it on the shelf, recognize your needs, and choose an action that you can take to extend care beyond yourself and your family.

What You'll Need

• Seasonal food item, such as an apple, squash, or bread (you will be eating this item)
• Small plate or bowl
• Dark pink or green candle
• Matches/lighter
• Optional: Journal & writing utensil

What to Do

Begin by cleansing and consecrating your space and objects. If you wish, cast a circle, call quarters, and invite any deities or spirits you work with to witness your work.

Find a comfortable place to sit where you will be undisturbed as you perform this ritual. Place the food item on the plate or bowl in front of you and light the candle. Take a few slow, yet deep breaths, focusing on your intention to honor abundance and express gratitude. Continue this breathing exercise until you feel grounded in the moment.

When you are ready, look at the food in front of you. Consider the journey it has taken to reach you. Think about the soil, water, sunlight, insects, workers, and communities that have contributed to its existence. Imagine the seed being planted in nutrient-rich soil, watered and sunnied for weeks if not years. See the plant bloom and insects flock to the flowers to pollinate. The fruit or grain begins to ripen and grow, reaching maturity before being harvested by skillful hands. They are washed and sorted or dried and ground, and shipped on trucks to their destinations. Some arrive at grocery stores or farmer's markets where they are stocked and sold to you, while others are sent to bakeries to be turned into bread, which is packaged and shipped to your local grocery store. You needn't visualize every single potential connection, but you should recognize the vast web of interconnections it took to bring this nourishment to your table.

I used homemade apple chips!

Place your hands over the food item and say, "I recognize that I am sustained by more than my own efforts. I honor the land, the living world, and the human labor that make this nourishment possible. May I receive with awareness and participate with care."

If you haven't completed the journal exercise from my last post, The Magic of Enough: Rethinking Abundance in the Harvest Season, now is the time to do so. Spend a few minutes journaling on the prompts mentioned in the post or focus on the four below if you are short on time:

1. What do I need to feel nourished and supported?
2. What forms of abundance are already present in my life?
3. What needs am I currently carrying that deserve acknowledgment?
4. What resources or support might I need to seek?

If you have already journaled on the aforementioned topics, reread your responses now and consider any changes or additions you would like to make.

Now consider one action you can take in response to what you have reflected on that could support your community. If you have a need, it is highly likely others in your community are facing the same need. These needs do not need to be large or require significant time and resources. Sometimes recognizing a need is as simple as noticing there were no blogs about hedgecraft and starting one yourself. Other examples include supporting a local food access organization, cleaning up a local stream, sharing a resource (you know how to knit, why not bring some scarves to the local homeless shelter?), learning about food production, or helping care for someone in your community. I have 2 elderly neighbors. Sometimes I just pop over to talk to them for an hour because they are lonely. I get to hear interesting stories, and they get to socialize without feeling like a burden.

In the end, choose something that is realistic but sustainable for you. Commit to performing this action by writing it down and saying, "I commit to [insert action here]. May [insert spirit, deity, or Universe here] witness me. What I receive, I will not treat as separate from the world around me. Where I can, I will offer care. Where I need support, I will allow myself to receive it. May my gratitude become action. So I will it, so shall it be."

To end the ritual and symbolize your commitment, eat your chosen food item mindfully or share with someone that feels appropriate. As you eat, notice the taste and texture of the food. Close by giving thanks, leaving a bit of your food behind as an offering for the Universe, deities, or spirits who witnessed you, and extinguishing the candle.

Once you have accomplished your promise, I encourage you to perform a quick ritual to let those who bore witness know of your success. Celebrate with offerings and songs (or simple talking) about your victories. I promise you they will appreciate it!

Warnings/Modifications/Alternatives:

• Do not leave a lit candle unattended, and always have water or another fire extinguisher nearby.
• If you cannot burn a candle, replace it with a battery-operated one, especially one that flickers. This spell also does not necessarily require a candle, so if push comes to shove, leave it out entirely.
• Altering your breathing can cause a reduction in blood pressure, which can cause you to pass out. It can also trigger seizures in some people and PTSD in others. If you are worried about passing out, begin this exercise by lying down. I also suggest practicing with a friend to ensure your safety.
• If you do not have a dark pink or green candle, a white candle can be used in its place.
  
  

Why You Did It

Understanding the whys of a spell (or ritual or recipe) is just as important as performing it. It helps you understand the process so you can modify the spell or ritual to suit your needs, and it helps guide you in writing your own. It's my intention to provide these explanations so that you can build a better understanding of how spells are written and executed, so you can modify and build your own spells (the goal of my Spellcrafting Series).

This ritual is designed to do two things: recognize the abundance in your life and determine where you can give. This is done by exploring the relationships that led to the food on your table, expressing gratitude, then making a commitment to the Universe, spirits, or deities you work with to engage in mutual aid.

To begin, a deep pink or green candle was lit. Dark pink is associated with gratitude, while green is associated with abundance and prosperity. Each of these is being recognized and celebrated in this ritual, making either color perfect for the ritual. Furthermore, lighting a candle helps connect to the divine and is seen as carrying our messages to the Universe. It also represents the life force or sun necessary to grow your food.

Next, a food item associated with the harvest, such as an apple, squash, or bread, was chosen. These are heavily associated with autumn and autumn harvests, making them perfect for use in a harvest ritual. You traced the relationships involved in bringing this food to you, which helps you recognize the connections we share while activating gratitude. This gratitude was expressed by actually connecting with the food through physical touch, chanting, journaling, and sharing of the food.

I think people forget how powerful journaling can actually be, especially if you allow for stream of consciousness. This free writing, with or without journal prompts, helps us to express and identify areas of concern so we may address them. For this very reason, I incorporated journaling into this ritual as a way to activate your inner psyche and help you identify areas of greatest need. Furthermore, it allows you to explore areas where you have enough and therefore opportunities to give. The entire purpose of this ritual is to recognize where you have enough and how you can help others who do not.

This ritual ends with the eating of the food item, which helps you internalize the gratitude you have expressed. Part of it was also given as an offering to the Universe, deities, and spirits that bore witness to your promise. It is not incredibly important that you uphold this promise, as it has been sealed with an offering. 

Want to break this spell? I recognize that in the heat of a ritual, we may make promises we ultimately cannot keep. If you find that to be the case, instead of breaking your promise, modify it. This can be done by repeating parts of this ritual or by creating a new version in which you let those that bore witness know you have bitten off more than you can chew. Be sure to seal the promise with another offering.

Remember to record this spell in your Book of Shadows or use my Spell/Ritual Worksheet for reference later.

***

The food we eat, the homes we inhabit, and the communities we rely upon are all shaped by relationships that extend beyond ourselves. Some are visible while others are easy to overlook. By looking at these relationships, we can reveal the inequalities and harms embedded in the systems we depend on. A single ritual cannot resolve the structural inequalities that shape access to food, land, and resources. It can, however, help us reflect on the choices we make and the ways we participate in our communities.

As witches, we can celebrate the abundance of the harvest while also questioning the conditions that determine who has access to it. And then we can do something about it. I feel like a broken record, but witchcraft has always been about fighting against oppressive systems. We are stronger together, and while your actions may seem small and insignificant, I can promise you they are not. The kindness and hope you send out into the Universe always grow, and while you may not see the fruits of your labor right now, the ripple you have sent out is still there, growing into a tidal wave. It just takes time.

May your autumn be filled with enough.

Further Reading:

The Importance of Gratitude in Witchcraft

Harvesting Gratitude: Harvest Moon Gratitude Ritual

Gratitude Rune Spread Ritual

The Magic of Enough: Rethinking Abundance in the Harvest Season

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Book Review: Queer Saints by Antonio Pagliarulo

Disclosure: Some of the links below are affiliate links, meaning, at no additional cost to you, I will earn a commission if you click through and make a purchase. I received a free copy of this book in exchange for an honest review.

I believe readers of Queer Saints: A Radical Guide to Magic, Miracles, and Modern Intercession by Antonio Pagliarulo are going to fall into one of two camps: you are either going to love this book or absolutely hate it. For witches, this book may be polarizing due to its use of Christian saints. I know many modern witchcraft practitioners are adamantly opposed to all things Christian, while forgetting that many magical practices around the world are deeply rooted in it. Practitioners of brujeria, vodou, and conjure do not consider their work witchcraft, and to call them a witch is to potentially endanger their lives. These are Christians, working within the confines of the Christian religion.

Despite not using Christian aspects in my own practice, I do see the value of saint work. It does work, after all. However, Christianity is deeply rooted in misogyny and homophobia, making it difficult to navigate for members of the queer community. Pagliarulo seeks to rectify this by rethinking sainthood and expanding the saints beyond their current confines to include the venerable dead. Pagliarulo argues that canonization by the Church should not prevent practitioners from developing their own working list of saints.

I resonated with Pagliarulo's approach, as much of our modern reconstructions of witchcraft and pagan practices require some guesswork, modifications, and updating. The inclusion of queer saints is a much-needed update for modern times, especially as a form of resistance against an authoritarian government seeking to erase Black and queer history. Pagliarulo includes research, personal experience, and interviews with experts and laymen alike to construct his argument for the use of new queer saints, as well as for the queer-interpretation of existing saints such as Saint Francis of Assisi, Hildegard of Bingen, and Saint Sebastian. Much of the book includes different new and old saints one can work with, whether they be queer themselves or queer allies.

The modern list of queer saints is quite beautiful to behold. While these saints have not been officially canonized by the Church, they are incredibly important figures from queer history. Each entry includes their history, what they are patron of, their feast day (usually the day of their death), corresponding tarot, and sacred offerings, allowing for flawless integration of these new saints into your existing practice. New saints occasionally include a petition, candle spell, or sacred sachet you can use to work with the saint, which is a wonderful inclusion. He even uses the correct honorific based on the person's faith and culture, which is just...fabulous.

Even if you are not interested in working with saints in your own practice, Pagliarulo offers an amazing glimpse into queer history. Many of the figures I knew, such as Alan Turing, David Bowie, Scott Cunningham, and Harvey Milk. Others I was less familiar with, such as Josephine Baker and Simeon Solomon. I was trying my best to hold it together as I read through all the amazing people who paved the way for us, but I lost it when I made it to Keith Haring. Growing up, my mother talked extensively about the AIDs crisis and the impact that it had on the world. She was very close to a gay couple down the street, and when I was born, one of them refused to hold me because he was "sick" and didn't want to pass it on to me. He had AIDs and would later die from the disease, never having held me. It devastated my mother. As an artist, she knew many people in the community who would eventually contract and succumb to AIDS. While my mother did not know Keith Haring personally, he was one of her favorite artists. She has always taught his work, having her students create their own artwork inspired by his style, saying it is the least she can do for a man who had such a profound impact on her life. So thank you, Pagliarulo, for including him.

Apart from discussing the new and old saints, Pagliarulo also breaks down spells versus prayers and the different types of saint magic he practices: petition papers, candle spells, and sacred sachets. These are the same types of spells given for certain saints at the end of the book. He also talks rather extensively about reciprocity, which I absolutely loved. This is something I have been thinking about a lot lately in my own practice (hence it showing up recently in blog posts), and I was thrilled to see another author do the same. Apart from sacred offerings, Pagliarulo also offers a list of potential pilgrimage sites where you can also honor the saints, which is, again, just a great list of queer historical sites.

Overall, I greatly enjoyed reading Queer Saints: A Radical Guide to Magic, Miracles, and Modern Intercession by Antonio Pagliarulo and highly recommend it to anyone interested in saint work or even just interested in queer history. My only complaint was chapter 3, which felt completely out of place. It could have been deleted, and the book would still make sense and be workable. But other than that, excellent book!

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The Magic of Enough: Rethinking Abundance in the Harvest Season

I was deeply inspired by my recent read of the children's book Fern & the First Day of Fall by Kathleen Converse, where Fern and her friends practice mutual aid to celebrate the harvest season. This is exactly what the harvest has always been about: communities coming together to ensure everyone has enough in the coming months. It takes a village to ensure everyone is cared for, and that means we need villagers.

Our current culture, at least here in the United States, is built upon consumption and the ever-growing need to accumulate more. More money, more stuff, more productivity, more personal growth. Where does it end? It reduces our involvement in society to that of a mindless consumer, removing the interconnectedness of our world. Being a villager means more than just consuming; it means actively engaging in your community through mutual aid. This is different from charity, which often operates from the top down and keeps unequal systems in place. Mutual aid, on the other hand, operates horizontally with members working side-by-side as equals to meet the survival and care needs of others, just like Fern and her friends in Fern & the First Day of Fall. 

The harvest months and their corresponding festivals (no matter what you celebrate) center mutual aid, as communities shared the bounty with others. Our ancestors recognized that the food we eat connects us not only to each other, but to our world as well. It connects us to soil, water, sunlight, pollinators, plants, animals, agricultural workers, transportation systems, and the communities in which it originates. Even the smallest meal is part of a much larger web of relationships, as no harvest is able to exist in isolation.

One of the core principles of my personal practice is spiritual activism. According to Ana Louise Keating, "Spiritual activism is spirituality for social change, spirituality that posits a relational worldview and uses this holistic worldview to transform one's self and one's world." I am a firm believer that witchcraft, even when done alone, should be community-focused and used to dismantle oppressive systems. This does not have to be grand gestures, but instead can include actions that go against the grain, such as resisting consumerism. This autumn, rather than focusing solely on attracting prosperity and celebrating what I have gathered or achieved for myself, I want to explore what I can do for my community and what abundance means on a larger scale.

Rethinking Abundance: What Does It Mean to Have Enough?

Most often, we associate abundance with prosperity and attracting things we desire. I, too, often mix the two, but they are distinct. Prosperity focuses on physical, tangible results, while abundance is a mindset. For example, you can want financial stability without tying your self-worth to your paycheck, just as you can desire a comfortable home without believing more possessions will bring more fulfillment. Being able to define what enough looks like for you is key to freeing yourself from this endless cycle of consumerism our society pushes.

So, I invite you to take a moment to define what true abundance looks like to you. You don't need to answer these questions with perfect clarity, but don't dismiss legitimate needs in your answers, and don't excuse systems that create scarcity. We can create an abundant life for ourselves while recognizing that many people experience food insecurity, environmental destruction, and unequal access to the resources that sustain life. Reflect or journal on the following prompts:

1. What resources help me feel secure and supported?
2. Where do I experience genuine abundance in my life?
3. What do I need more of right now?
4. What forms of nourishment do I sometimes overlook?
5. Where am I confusing accumulation with nourishment?
6. What does it mean to practice gratitude when my circumstances are not abundant?
7. What relationships sustain my daily life?
8. How do my spiritual practices reflect my responsibilities to the land?
9. Where might I be taking more than I need?
10. What is one way I can contribute to the well-being of a place I inhabit?
11. What would it look like to pursue prosperity without losing sight of reciprocity?
12. What community needs am I aware of, and what might I realistically do to support them?
13. How can I make my spiritual practice more connected to practical care?
14. What would it look like to approach abundance as something to share rather than simply accumulate?
15. What resources or skills can I share with my community?

If answered with fidelity, you should have a good idea of what abundance looks like in your own life and the beginnings of how you can engage in mutual aid, just like Fern and her friends.

Harvest Justice: Gratitude Must Become Action

So what does mutual aid look like during the harvest season? It's easy to talk about abundance, especially if you have reliable access to nourishment. It's more difficult to confront the fact that access to food is not distributed equally. Food insecurity is increasing across the world as inflation soars. In the United States, this inflation has been coupled with defunding of social programs specifically designed to ensure children and adults have adequate access to nutrition. As a result, more and more people are going hungry.

It is important to recognize that food insecurity is not a moral failing. This is not the result of an individual's failure to plan, nor a reflection of their worth as a fellow human. Food insecurity is a direct result of economic conditions, infrastructure, transportation access, housing access, wages, public policy, and a host of other socio-economic factors. A spiritual practice that celebrates the abundance of the harvest while ignoring these realities risks turning gratitude into a way of looking away or dismissing the hardships of others. This is the exact opposite of what witchcraft has historically been for. So ask yourself: How can I participate in creating conditions where more people, communities, and ecosystems have access to what they need to thrive?

There are many types of activism you can engage in this season based on the amount of time, energy, finances, and physical ability you have. In the end, it only matters if your form of participation is sustainable and meaningful. Below you will find a list of ways you can engage in mutual aid this harvest season.

Practical Ways to Practice Harvest Reciprocity

Support Food Access

Donate appropriate food or funds to a local food pantry, community fridge, mutual aid network, or organization addressing food insecurity. Check the organization's current needs before donating.

Participate in Community Growing

Support a community garden, volunteer at a growing project, or learn about local food initiatives. Participation can include administrative, educational, or resource-sharing roles, not only physical gardening.

Reduce Food Waste

Plan meals around what you already have, store food appropriately, use leftovers, and compost where suitable. Food preservation and waste reduction can be practical expressions of respect for resources.

Tend Local Ecologies

Learn about native plants, support pollinator habitat, remove invasive plants through appropriate local programs, or care for a nearby green space.

Share What You Can

Share a meal, exchange resources, offer practical help, or contribute to a community effort. Sharing should be grounded in consent, dignity, and respect rather than obligation. Reciprocity is not a transaction in which every act of generosity must be repaid in equal measure. It is an ongoing practice of recognizing that we depend on one another and that our actions can contribute to the well-being of the communities and environments around us.

As I said before, what reciprocity looks like for you will be different than that of other witches. Not everyone has access to a garden, fresh seasonal produce, a safe outdoor space, or the financial resources to support local food systems. Not everyone has the physical energy to participate in volunteer work. Some people are navigating food insecurity, illness, disability, grief, or other circumstances that make seasonal practices difficult. You do not have to earn your place by proving how much you can give. If your harvest celebration is simply preparing a meal, accepting help, resting, and/or recognizing one thing that helped you get through the day, that is enough. Mutual aid is not about performing generosity at the expense of your own well-being. It is about cultivating relationships of care in ways that are possible, responsible, and appropriate to your circumstances. A witchcraft practice that values the living world should also make room for the realities of the people within it.

***

In my next post, I will share a harvest ritual that honors the relationships that sustain us and encourages you to take actions that extend beyond yourself. I was originally going to include it in this post, but it is already reaching a length I did not originally intend. I had a lot more to say on this topic than I thought...

When I first became a teacher, I accepted a job at a Title 1 school. In order to qualify as Title 1, at least 40% of the student population must come from low-income families, which is typically determined by the percentage of students on free or reduced lunch. While I had certainly experienced tough times as a kid, nothing prepared me for what my students were living through. Their struggles are why I started keeping food in my classroom. They are why I started reaching out to the counselors to find which students needed the most assistance and rallying others to chip in to buy new clothes, shoes, and school supplies. They are why I got heavily involved in my local food banks, food drives, and other food assistance programs. Every single person has a right to life, liberty, and the pursuit of happiness, as outlined by our Declaration of Independence. This means access to food, water, and shelter. If you believe this is a radical idea, you are in the wrong place. With cuts to social support programs, I know more and more of my students are going hungry, and I cannot turn away. I will not turn away.

Witchcraft has always been about fighting and dismantling oppressive systems. When we talk about celebrating the harvest and the abundance of all we have sown coming to fruition, it is imperative we remember those who have less and share our abundance with them in any way we can. I have always found it intriguing that people say they cannot give because they do not make enough money. "If I just made more, I would give," they say. The research shows that isn't true. If you are not giving when you have nothing, you will not give when you have more. No matter your situation, there is something you can be doing this autumn to care for your community. I challenge you to figure out what that is.

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Children's Book Review: Fern & the First Day of Fall by Kathleen Converse

Disclosure: Some of the links below are affiliate links, meaning, at no additional cost to you, I will earn a commission if you click through and make a purchase. I received a free copy of this book in exchange for an honest review.

What better way to start the first day of fall than with a children's book review on this very topic?! I have not had the pleasure of reviewing any children's books yet on my blog, so I am very excited to bring the first one to all of my readers today. I know many of you have children at home and are looking for witchy reads to share with them.

Fern & the First Day of Fall by Kathleen Converse and illustrated by Hanna Sultanova is the fourth installment in the Wheel of the Year series, which celebrates the seasons and sabbats. As the title suggests, Fern & the First Day of Fall focuses on Mabon and the autumn equinox, offering both a cute story with beautiful illustrations and seasonal spell work!

The story follows Fern as she tries to figure out how to feed her friends and family after a failed harvest due to blistering heat. It combines mundane and magical problem-solving in a very real-world situation. Climate change is ravaging the planet, causing crop failures and ongoing hunger. Combined with inflated prices, recalls, and cuts to SNAP benefits here in the United States, mutual aid is more important than ever to ensure our communities are fed. I loved that Converse tackled these situations in a way that children can understand, without causing anxiety. Instead of focusing on doom and gloom, children are given practical and magical means to approach an ever-changing world.

From an illustration standpoint, Sultanova did an amazing job conveying the story through vivid and inclusive imagery. There are a variety of ethnicities and genders represented, allowing young readers to see themselves in the text. My only complaint is that I wish there were more disability representation present.

The book ends with a brief introduction to Mabon, a discussion of the tarot cards Fern pulled and their meaning, plus journal prompts and a variety of spells children can perform alone or with a trusted adult. The spells range from breathing exercises to divination to recipes.

I am 37 years old and really enjoyed reading Fern & the First Day of Fall by Kathleen Converse. I cannot wait to gift it to one of my witchy friends with a little witchy daughter. I know they are going to absolutely love this book, as well as the others in the collection. I highly recommend picking up a copy for a child (3-7ish) in your life!

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Magical and Medicinal Uses of Elder

Gender: Feminine

Planet: Venus
Element: Water
Powers: Exorcism, Healing, Protection

Magical Uses and History: Elder is one of the most magical trees, especially in European folklore, where its history is long and rich. In England, Germany, Denmark, and Scandinavia, the elder tree was believed to be inhabited by the Elder Mother, also known as Lady Elder, Hyldemöer, or Mother of Elves. She was revered and feared, leading to it becoming taboo to cut from her branches, and sometimes even touch her, without permission. In Ireland and Scotland, the spirit of the elder is often unnamed or said to be a fae, but it is inhabited by a spirit nonetheless. Later, as Christianity made its way across the European continent, the spirits of the elder tree turned to witches and the devil, and thus it became unlucky, not just taboo, to cut from the tree or burn its branches, for fear of letting the devil in. Christian myths surrounding the elder are contradictory, with some believing the elder to be the tree from which Judas hung himself after betraying Jesus, while others say the cross from which Jesus was nailed was made of elder. Either way, both contribute to the negative views surrounding the elder tree.

Likely due to the spirit inhabiting the tree and even the unlucky folklore, elder is believed to be a powerful protector. Elder was often planted near houses, worn, or hung in the house above doors and windows to ward off witches, unwanted spirits, and even lightning. In some parts of Scotland, crosses were made of elder and hung in barns and over stables to protect livestock, while drivers of hearses carried whips with handles fashioned from elder to ward off evil. All of this is interesting considering the stigma around cutting branches, but it led to a variety of petitions to cut from the tree. Elder continues to be used in much the same way today, and as before, you should always ask permission before taking from the tree. Add elder branches, leaves, and berries to spells and spell bags/jar for protection, carry on your person to ward off evil, or hang in your home for similar purposes. Plant elder in your yard to protect against lightning and thieves, or use the twigs to create protective charms.

Its association with spirits also likely led to its use in spirit communication. Nicknamed the "Tree of Music" or "Pipe Tree," instruments made from elder were thought to attract the fae, especially when played on sabbats such as Midsummer Eve and Samhain. Playing a flute of elder allows the player to pierce the veil between this world and the next, allowing spirits to be called forth or used to reach an altered state of consciousness. Sitting or sleeping beneath the tree on Midsummer Eve was said to grant one access to the fairy realm, but the risk was great, as you could end up trapped. As such, elder can be used in spells and rituals to connect with the Otherworld, particularly the fae. Play as an instrument or drunk as a wine to induce an altered state of consciousness, place beneath your pillow to enhance prophetic dreaming, or place on ancestral altars during psychopomp work.

Beyond its magical protective uses, elder was also commonly used to treat a variety of ailments. The Greek physician Hoppcrates referred to the elder as a "medicine chest" as it could be used to treat just about everything. The family herbal, first published in 1754, spoke of elder bark's use as a purgative to create edema or congestive heart failure, while the flowers were used to create a cooling ointment and the berries a wine to treat colds and sore throats. In Denmark, records indicate elder was chewed and stuck to or in a wall while saying "Depart thou evil spirit!" to cure toothaches. To cure warts, the wart was either rubbed with elder and buried or was stuck with a pin that was then stuck into an elder tree. Charms of elder were carried to prevent rheumatism and fevers, while elderberries were placed under pillows to cure insomnia. Needless to say, elder has a strong association not only with protection, but also healing, and therefore can be added to spells and rituals for such purposes.

Elder can be used in a number of spells, including:

      Healing Spells

      Protection Magic
      Spirit Work & Communication

      Exorcisms

Medicinal Uses: Elder has long been revered as a cure-all, with its flowers, berries, and leaves being used to create and treat a variety of ailments. The leaves are an emollient and vulnerary and are thus most often used to treat external ailments such as sprains, bruises, and minor wounds. The flowers and berries, on the other hand, are diaphoretic and anticatarrhal, making them perfect for the treatment of colds, flus, and upper respiratory infections such as hay fever and sinusitis. The bark is a purgative, but is no longer used in modern herbal medicine because it contains cyanide-producing compounds.

Preparation and Dosage: To create an infusion, combine a cup of boiling water with 2 teaspoons of dried flowers and leaves. Allow the mixture to infuse for 10 minutes. Drink up to three times a day. As a tincture, take 2-4 milliliters up to three times a day. To create a salve or ointment, combine three parts fresh elderberry leaves with 6 parts melted beeswax, Vaseline, or other carrier oil. Heat on low until leaves are crisp, about 2 hours. Strain and store. Use as needed.

Want to print a copy of this for your Book of Shadows? Click below for your free copy!

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