A large number of poisonous plants have beneficial uses in both domestic medicine and magic. Needless to say, when utilising a toxic plant in magic, we are adding certain extra deadly or potent energies into the mix and it is inadvisable to start messing about with deadly poisons unless we've made a thorough study of the subject - and not just by glancing at a paragraph in a book on herbal preparations!

Candlemas/Imbolc is the re-awakening of the Old Lass within Old Craft belief and also coincides with the Roman Candelaria and Fornicalia - a spring corn festival celebrated in honour of Fornax, goddess of ovens, and observed by each ward of the city. All this merging of primitive origins and rites, belonging to the European pre-urban agricultural culture, meant that it also commemorated the search for Persephone by her mother and the festival of candles symbolizing the return of the Light. So it continued to be performed until the Christian era, when it was transformed into Candalmas in AD494. In pre-Christian times, Imbolc observance began the night before 1st February, and celebrants prepared for a visit from Brigid into their homes by crafting an effigy of the goddess from bundles of oats and rushes. The clothed effigy was placed in a basket overnight, and the day was celebrated by burning lamps and lighting bonfires in tribute to her. Traditions from both the pagan celebration and the Christian observance of St. Brigid's Day can be found in the modern Imbolc festivities - while celebrants sometimes make a Brigid's Cross out of reeds, as well as a Brigid corn doll or effigy.

Keep it Simple A Simple is a philtre derived from a single herb and was an important element among the natural resources of the parish-pump witch, wise-women and cunning-folk. Simples are common kitchen 'stuff' that have been handed down through generations of country people in the form of family cures for everyday ailments. Or as William Fernie wrote in his Herbal Simples (1897) The art of Simpling is as old with us as our British hills. It aims at curing common ailments with simple remedies culled from the soil, or got from home resources near at hand. These were no fancy recipes with magical formulae, and, often given as a tisane, the woman of the household was able to use the remedies to treat common ailments suffered by her family. And, this elementary form of domestic plant medicine can be as simple as a cup of chamomile tea made from flowers picked fresh from our own garden to aid sleep. This was the most elementary way to use medicinal plants since no fancy recipes or scientific acumen was needed. But this element of traditional witchcraft has long been in the shadows ...

For the entire Pagan community Christmas should be one of the most sacred times of the year, but the lack of any formal written liturgy has consigned the festival to a minor observance in the Pagan calendar. Have a Cool Yule demonstrates that history proves the festival to be a wholly Pagan event, worthy of being acknowledged as one of the Great Festivals along with Beltaine and Samhain. With all the different strands of Pagan custom brought to the hearth-fire of the Mid-Winter Festival, we all have something to celebrate in time-honoured fashion, whether our ancestors are Briton, Celt, Norse or Anglo-Saxon.

Using archaeology, archaeo-mythology and mitochondrial DNA we can chart the mass migrations of people throughout the ancient world and follow the footsteps of the beliefs of Old Europe. But if the concept of the Old Goddess is at odds with current popular thinking, how will we feel if we discover that the Great Mother of contemporary Paganism bears no similarity to the primal Great Goddess of the Old European world? Is there a `magico-spiritual' gene that could be traced back to those distant ancestors who actually worshipped the forebears of the various deities to whom we claim allegiance today? Are there time-honoured things about us all as individuals that are bred deep in the bone? Are we what our roots (our DNA) claim us to be? Perhaps, even though we are now scattered all over the globe, we cannot escape those ancient racial memories of where we originally came from.

Those who have grown up with Pan as a playmate remember how, back in the day, it would be possible for a young child to disappear into the woods with only a dog for company for hours on end without there being a hue and cry raised in its absence; and it was on those woodland rides and pathways - summer or winter - that Melusine Draco often encountered Pan.

How to find deeper meaning in magical workings with Earth, Air, Fire, Water and Spirit and connect with the Old Ways. Many contemporary pagan books rarely go further than describing the use of the elemental energies as markers in casting the Circle. In The Power of the Elements we consider drawing on the energy from the deepest levels of the ocean, the highest peaks of the mountains, the limits of outer space and the path of the hurricane. And why it is so important to return to the Classic Elements of the Greeks if we really want our magic to work.

Much of what passes for 'witchcraft' today was everyday knowledge to our forebears, especially those who lived and worked in the countryside. Here were to be found practical household hints, remedies and family recipes that had been handed down from generation to generation, some still existing in the form of treasured journals and notebooks. There is, however, nothing fanciful or far-fetched about this information - in fact, The Secret People is a remembrance of times past and a preservation of 'parish-pump witchcraft, wise-women and cunning ways' adapted for use in the 21st century. It may also go a long way in helping those present-generation pagans in search of an identity and answer the questions: Who ...what am I?

Divination is only a small part of a witch's stock in trade, and although a basic introduction to the subject can be learned from books, proficiency will only come through vigorous practice. This proficiency comes through the discovery of certain secret matters by a great variety of means, correspondences, signs and occult techniques. Before a witch can perform any of these operations with any degree of success, we need to develop the `art of seeing' and the ability to divine with rod, fingers and birds. Divination is what could be referred to as the practical element of Craft magic, and we don't even have to be witches to be able to read the portents. But it helps! A companion volume to Pagan Portals: By Spellbook & Candle and Pagan Portals: By Wolfsbane & Mandrake Root, from popular Moon Books author Melusine Draco.

For the witch whose career confines them to an urban environment, regular Craft practice may often seem like a futile gesture, especially if home is a small, gardenless-flat. Even the suburbs can be magically incapacitating, if there is constant noise from traffic and neighbours. People work long hour without having the opportunity to notice the subtle changing of the seasons. Weekends are a constant battle with family, domestic chores and socialising. It's no wonder that the urban witch has little time left for magical and spiritual development. Traditional Witchcraft for Urban Living deals with the constant barrage of psychic problems that confront the urban witch on a daily basis. Based on the teachings of a traditional Craft background, the author successfully manages to blend the Old Ways with practical contemporary practice. This book is part of the Traditional Witchcraft Series. Other titles in the series are Traditional Witchcraft for the Seashore(Jan 2012), Traditional Witchcraft for Fields and Hedgerows (Mar 2012) and Traditional Witchcraft for the Woods and Forests (Mar 2012).

Curses have given the world some of its greatest legends and folklore, and the more grisly and gory, the better we like them. But cursing, or ill-wishing, is not a practice confined to magical practitioners - black, white or grey - it is a form of expression intended to do harm in reparation for some real or imagined insult and can be 'thrown' by anyone of any race, culture or creed without any prior experience of ritual magic or witchcraft. According to the dictionary, however, a curse is defined as: To invoke or wish evil upon; to afflict; to damn; to excommunicate; evil invoked on another person. If this is the clear definition, then under what circumstances can we challenge this established way of thinking and ask ourselves can cursing ever be justified? And if we hesitate for just a moment, then we must ask the next question: Is cursing evil? Like all aspects of life, however, it is advisable to put things in their proper perspective before passing judgement.