Magical and Medicinal Uses of Rowan

Gender: Masculine
Planet: Sun
Element: Fire
Powers: Death, Healing, Perseverance, Protection, Psychic Powers, Strength

Magical Uses and History: Commonly known as Mountain Ash, Rowan has long been associated with witches, both as a tool of witches and as a defense against them. In order to fully understand where these properties arose from, we need to look no further than rowan's many names.

The name rowan is derived from the Scandinavian rauðr, meaning "red", and likely originates from Viking settlements in Scotland and northern England. This name refers to the bright red berries characteristic of rowan trees. Archaeological evidence suggests red was associated with protection and was often used in ceremonial burials, paintings, and even religious artifacts like the rosary. Furthermore, the berries feature a five-pointed star or pentagram, a well-known symbol of protection. The berries alone denote powerful protective properties, and as such, the berries and branches were often used in protection rites, rituals, and spells.

Rowan trees are often found near ancient burial sites, and are thought to provide protection against spirits of the dead. Rowan sprigs and berries were often worn or carried as protection, and even tied to livestock for the same purpose. Archaeological evidence suggests loops and crosses of rowan may have been hung in homes, especially above entryways, to protect against evil, negativity, and witches. In Celtic countries, rowan was commonly used to stir milk to protect it from curdling. There is even an old rhyme which states, "Rowan tree and red thread, Make the witches tine their speed." This suggests that rowan, in conjunction with the color red, protected against witches and would slow them down. They were so favored that it was frowned upon to cut down rowan trees, and removing one from your property was to invite bad luck. In many Celtic cultures, they were so revered that sprigs and berries could only be harvested using specific ritual tools and ceremony. In Norse mythology, it is the rowan that saves Thor from a fast-flowing river. All of these myths, folklore, and uses confirm that rowan is a powerful protector and can be used in rituals and spells for that purpose. Carry rowan on your person or in your car to ensure safe passage. Hang above doors and windows to prevent unwanted entries and negativity from entering your home. Use in spells and rituals to protect against curses or even break them, or prevent another witch from finding you. Include the berries and leaves in protection bags and spell jars. I have added 3 rowan berries to my hedge riding sachet to keep me safe while traveling to the Otherworld. Its uses in protection magic are truly endless.

Outside of Celtic countries, the rowan was also highly favored for its magical properties. In Greek mythology, Hebe, the goddess of youth, had her magical chalice stolen. The gods sent an eagle to retrieve it, and in the process, it was injured. Wherever its blood was spilled, rowan trees arose, which is said to explain its feather-like leaves and red berries. As such, the rowan is associated with blood, strength, and perseverance, and therefore can be used in spells and rituals for the same purpose.

In many countries, particularly in Scandinavia, the rowan is known as mountain ash because it commonly grows in craggy areas and in the most unlikely of places. It thrives in a wide range of zones, from 3-7, surviving the harshest of climates. As such, the rowan is associated with perseverance and strength. This makes rowan the perfect addition to spells requiring perseverance, allowing it to last longer and under harsher conditions than the spell normally would. The berries, leaves, and bark can strengthen the spell and ensure the best outcome while simultaneously protecting against backlash.

Finally, rowan is often associated with psychic powers and divination. This most likely arises from its use in making rune staves among the Norse. Use rowan branches to create your own runes or add the leaves to divination incense to increase your psychic awareness. It also makes the perfect incense to use during hedge riding or other astral travel. 

There is so much folklore surrounding rowan that it is impossible to include it all here. I highly recommend checking out the many resources detailing its uses across multiple cultures to add to the information found here.

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

   Protection Spells

   Strength Spells

   Divination

Medicinal Uses: Wild rowan berries contain parascorbic acid, making them mildly toxic when consumed raw. In high enough quantities, especially in children, consumption can result in death. Their toxicity, however, is why rowan berries were often used as a laxative, as they induce diarrhea and vomiting. Modern varieties of rowan, however, have been bred to be more edible, and heating wild rowan berries turns parascorbic acid into sorbic acid, rendering it harmless. In folk medicine, rowan berries were commonly used to treat gout, digestive issues, menstrual cramps, and kidney disease. However, there is no current research to support these uses, and in many cases, wrongfully prepared berries can result in furthering these diseases. If you plan to use rowan berries in your herbal medicine practice, I highly recommend consulting with a licensed herbalist first.

Preparation and Dosage: To create a rowan berry infusion, combine 1 cup boiling water with 1 tablespoon dried rowan berries. Allow the mixture to infuse for 15 minutes. Drink up to three times a day. As a tincture, take 1 milliliter up to 3 times a day. Again, proceed with caution as rowan berries in high amounts can cause digestive upset, diarrhea, vomiting, kidney failure, and even death. 

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

If you liked this post, please consider leaving a small tip in the jar. 

Book Review: Shamanism and Your Shadow by Granddaughter Crow

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.

Hello, witches! I apologize for my continued abrupt absences lately. I have spent the last year and a half planning my wedding and honeymoon, and the time finally arrived! Needless to say, I didn't have time to batch write prior to leaving, nor was I able to write while away. I promise to share photos once I get them back from my photographer in the next week or two. It was a beautiful occasion, and I am so thankful I got to marry my best friend. 

Needless to say, I've been busy, but our honeymoon provided the perfect opportunity for poolside reading, and I was able to knock out a couple of occult books alongside some marvelous fiction. One of those books was Shamanism and Your Shadow: Using Animal Guides to Explore and Heal Your Inner Self by Granddaughter Crow. Llewellyn reached out a couple of months ago asking if I was interested in any of their latest releases, and this was the first one that caught my eye. Shamanism and shadow work? Count me in!

Unfortunately, I was slightly disappointed. It's not that it doesn't offer a unique and valuable approach to shadow work; it's that it was poorly executed and too surface-level for me. At just under 200 pages, the first half of the book is entirely background information, not actual work. I felt there should have been lengthier chapters on shadow work instead, but still found the book enjoyable overall. Granddaughter Crow does an excellent job of presenting shadow work through the lens of shamanism, and it truly opened my mind to how I can incorporate her teachings into my own shamanistic practice. Hedgecraft is a form of shamanism after all, and with journeying more into Norse paganism, I am starting to delve into seiðr as well (more on that to come). But before I get ahead of myself, let me give you an overview of the book, what worked for me, and what didn't.

First and foremost, the book opens with a disclaimer that the practices outlined in its pages do not replace medical assistance and professional help. As the contents deal with trauma, there are definitely some precautions readers should take to remain safe. I love that Granddaughter Crow does not dismiss science and medicine, but embraces them throughout the text. As a scientist myself, it's extremely important to recognize that modern medicine can and does work with other systems of healing. Medication is not an enemy; it's a life raft. 

Part 1 spends time diving into the science of the shadow and the different perspectives of Freud and Jung. She also discusses the trauma cycle (enlightening), how it can be interrupted and where, and the consequences of such interruptions to the cycle. All of this was fascinating and important to the work as a whole. In this part, Granddaughter Crow also discusses what shamanism is, the basic practices of all shamans, no matter their culture, and what an altered state of consciousness is and how to achieve it. Again, all is important to understanding the lessons and exercises in Part 2. 

She then goes on to discuss the stages of spiritual development, which felt completely disconnected from the rest of the text. It felt like she just wanted to share her system with everyone without having a justifiable reason to. It added nothing to the overall book, and those pages would have been better spent on the exercises in Part 2 than on the introduction. It's also in this part that she discusses chakras and their use in shadow work. I'm not going to lie, this made me feel some kind of way. Let me explain.

Granddaughter Crow is a member of the Navajo tribe. She is an expert in her field, both through ancestral teachings and modern teachings. However, the mixture of one closed practice with another did not sit well with me. She addresses my concern by hinting that her practice is neoshamanism, which combines aspects and knowledge from around the world, but that feels like a justification for colonization. I am going to stop there, though, because I do not want to talk over an Indigenous voice, but I would hope we would recognize that the colonized adopting colonizer norms is reflected in this particular instance. Take that as you will. It does not detract from the lessons Granddaughter Crow has to share, nor is it particularly important in the exercises, so it can be easily adapted and changed to suit anyone's needs. As always, I encourage you to do what feels right.

Part 2 finally jumps into the shadow work exercises, which, for me, is the real meat of the book. It's why I picked it up to begin with. Granddaughter Crow approaches shadow work from the perspective of a Navajo shaman, which is looking at the whole instead of dissecting the problem into its individual parts. I love this worldview, which is sometimes difficult to stick to when my science brain wants to break down everything to try and understand it, but you can't do that with trauma and shadowwork. You must look at the whole in order to heal. Her perspective is truly unique and one I have not seen replicated in any other shadow work books, of which I have read a fair few. Hey...I'm interested in bettering myself, you know?

Granddaughter Crow breaks down the work into four chapters, each centered around a specific animal guide or totem and step of the healing process: recognize, acknowledge, understand, and respect your shadows. These animals include those taboo in Navajo culture and tend to be demonized in other cultures: raven (recognize the shadow), snake (diagnose the shadow), owl (understand the shadow), and wolf (respect the shadow). Because these animals are taboo, she does not share the Navajo stories, but instead pulls from Norse, Greek, and biblical mythology to teach the lessons needed. I always love learning about other cultures, but completely and utterly respect her choice not to share stories from a closed practice with the world in order to keep it sacred. The Navajo believe that talking about taboo topics will unbalance the speaker and all those who listen, so out of respect for her elders, she chose to use stories from other cultures. Honestly, using popular myths makes the lessons more accessible to the general public, and it was a good move on her part.

Each chapter in Part 2 focuses on one aspect of shadow work, but follows the same basic format. First, we are introduced to the animal, their myth and meaning, a guided meditation, journal prompts, reflection, tools to use, and their medicine wheel connection. If you are already familiar with the basics of shadow work and shamanism, like me, you can skip Part 1 and jump right into Part 2. The guided meditations are beautiful, the analysis of the journeys thorough, the tool work enlightening, and the animal connection meaningful. 

My biggest complaint with Part 2 is that it still felt rather surface-level. Granddaughter Crow suggests taking several days or a week to complete each lesson, but I struggled to drag things out that far with what was provided. I feel like I was just getting into things, and it was over. This would likely work incredibly well alongside therapy or even with a buddy with whom you can discuss things. I feel like that would help drag out the process and really allow you to dive deep into your trauma. Overall, though, I really enjoyed the exercises and was especially fascinated by the tool use, such as feathers for chord cutting.

Before I wrap up this review (it's long, I know), we need to be reminded that cultural appropriation exists, and if you are not Indigenous or belong to a culture whose sacred practices are being used, you should think twice about incorporating them into your own. This isn't just about chakras, but the use of spirit animals as well. Granddaughter Crow justifies her willingness to share the terms "spirit animal" and "totem" by using the origins of the words, but forgets that the act of translation is an act of colonization. Of course, the Navajo and other Indigenous people didn't use the words "spirit animal" or "totem." They are English words. As RF Kuang so eloquently put it in Babel, "Translation means doing violence upon the original, means warping and distorting it for foreign, unintended eyes." And while Granddaughter Crow says she does not mind those outside the culture using the term "spirit animal" and "totems," other Indigenous people most certainly do. She even says she does not speak for everyone, so keep that in mind when moving forward with the lessons in Part 2.

Yes, animal guides have been found across every single culture on Earth. Yes, working with animals spiritually is an open practice. Yes, you can use animals to help guide your shadow work or any work you do. Yes, you can call that animal guide whatever you want in the privacy of your own home. Just be mindful and respectful, and always trust your intuition and your ancestors to make the right choices for you and your practice.

Shamanism and Your Shadow: Using Animal Guides to Explore and Heal Your Inner Self is for a very niche audience, and despite the issues I had with the book, I still find it a valuable read for those looking to integrate a shamanistic approach in their shadow work. Granddaughter Crow's perspective is enlightening and gave me a lot to think about. I will likely come back to Shamanism and Your Shadow, particularly Part 2, as I continue my journey into Norse paganism and heathenry, specifically to better integrate animal guides into my practice.

If you liked this post, please consider leaving a small tip in the jar. 

What is Midsommar?

Unlike the other holidays on my Heathen calendar, Midsommar is the only one not specifically mentioned by name in the Ynglinga Saga by Snorri Sturluson. In fact, there is very little evidence suggesting Midsommar is based on ancient pagan customs from Germany and Scandinavia, an idea largely put forward by J. G. Frazer in The Golden Bough, where he states that "Midsummer Day" was Christianized into St. John's Day and that the pagans celebrated this holiday by creating sun charms and holding "...magical ceremonies intended to ensure a proper supply of sunshine for men, animals, and plants." This belief has been further perpetuated throughout the twentieth and twenty-first centuries with authors adding more and more details to their claims, such as bonfire rituals, sympathetic magic, and the existence of large sun cults. While Frazer's idea that medieval Summer Solstice traditions arose from more ancient Germanic and Scandinavian practices seems plausible, there is simply no evidence to support this. So where did it come from?

Jacob Grimm describes two distinct summer seasons in which fires were lit in his book Deutsche Mythologie. The first took place in the north around Easter, while the second took place in the south around midsummer and included sunnenwende games. Based on the differences between the two festivals, Grimm concluded that the northern tradition was likely older, while the southern tradition was most likely adopted from the church and Italy. Some speculate that the southern tradition arose from Caesar's move north during pre-Christian Rome, while others suggest it arose from Germanic legions returning home from service. Nordic and Germanic literature and mythology seem to support Grimm's claim, as neither tradition has any deities associated specifically with summer nor its solstice. However, there is ample evidence to suggest that winter's defeat was the most important moment of summer, as seen with the other three festivals or blóts. So does this mean the Norse didn't care about the sun? Quite the contrary!

Surviving winter was their paramount concern, as at least 40 days were spent in perpetual night in the high northern latitudes. The sun's return was strongly encouraged and hailed by the three other blóts celebrated by the Norse. Winter Nights or Vetrnætr was a time to celebrate family, ancestors, and the bountiful harvest, a way to give thanks and ensure survival through the winter months. Yule, on the other hand, was a celebration of the days growing longer and the rebirth that was soon to come, while Sígrblót celebrates the actual defeat of winter.

Apart from the known blóts, archaeologists have found sun-disc carvings across Scandinavia, including one featuring a large disc being held over a person's head in apparent triumph (Figure 1) and another depicting a sun wagon (Figure 2). These findings further suggest that the sun's return was important to the Nordic people.

Figure 1: Petroglyph from Stora Bracka, Brastad, Bohuslan

Figure 2: Sun Wagon from Stora Bracka, Brastad, Bohuslan

According to Olaus Magnus, the people of the Arctic regions welcomed "the returning radiance of the sun with special dances" and feasts. His description emphasizes not the abstract significance of summer, however, but the practical significance-- that life becomes easier because food is more plentiful. However, there was no set day for this sort of celebration. Grimm says the day was chosen based on signs such as "the opening of flowers" or "the arrival of birds." This places celebrations most likely in June, when the Vikings returned from their voyages, which would also explain why there would be a large community gathering.

It's not until the late 10th century that these sorts of summer celebrations are given an exact date of June 24th. King Olaf Tryggvason of Norway, in his attempt to remove paganism, set all celebrations to occur on St. John's Eve, thus uniting pagans and Christians into one midsummer festival. This is also the only time we see a midsumarsblót (midsummer sacrifice) mentioned in historical texts. According to Óláfs saga Tryggvasonar 65, this mention of a midsummer sacrifice was not an actual holiday but a threat, as Olaf states he will not sacrifice animals, but instead nobles, if the pagans do not convert. It worked, at least for a time, and Olaf was able to shift the political climate without bloodshed.

As southern traditions continued to travel north, we continue to see evidence of Midsommar-like festivals being held across Scandinavia. These celebrations were marked by the well-known bonfires, communal feasts, games, dancing, drinking, and general revelry. Magnus described such a celebration in Sweden in the 1500s:

". . . the whole people, of both sexes and all ages, regularly gather in crowds in the public open spaces of cities, or on a flat stretch of ground in the fields, and everywhere light great fires for round dances and skipping dances. They repeatedly sing and simulate in dancing the glorious feats of ancient heroes, performed at home, abroad, or anywhere in the world, and also the deeds which famous women, to gain everlasting praise, accomplished from a desire to preserve their chastity. Moreover, in traditional ballads, to the accompaniment of harps and pipes played alternately, they unfold the actions of idle, degenerate noblemen, cruel oppressors, and crude women who have cast out virtue."

Grimm also tells of large wheels being set on fire and rolled down a hill into the Moselle River, which was used to predict future wine harvests. A wheel landing in the water while still burning foretold of a good wine harvest. All in all, the holiday grew into what most modern pagans and witches are familiar with today. Unfortunately, it's not some ancient Viking holiday as some would have you believe, but one that evolved over time through human interactions and cultural exchanges, and our desire to celebrate and hold community.

So if it's not some ancient Nordic holiday, why did I include it in my celebrations? Because my ancestors celebrated it. Not only can my family trace distinct bloodlines back to Vikings who colonized Scotland, but we can also trace more recent ancestors back to Sweden. Modern Swedes celebrate midsummer festivals. While my immediate family didn't hold any specific celebrations growing up, we usually attended festivals held during this time and often had a bonfire and large meal to celebrate summer and the fruits of the earth. Being able to connect with my ancestors in a meaningful way is an important part of my practice, and Midsommar allows me to do just that. Our modern celebrations are just as valid as those celebrated in the ancient past and are often more powerful because they hold more significance to us.

This year (2025), Midsommar takes place on June 20th/21st in the Northern Hemisphere. Keep an eye out for my upcoming post on ways to celebrate Midsommar, my sacrifice suggestions, feast recipes, and altar inspiration! Until then!

If you liked this post, please consider leaving a small tip in the jar. 

Magical Properties of Prehnite

If you liked this post, please consider leaving a small tip in the jar. 

Book Review: Witch Blood Rising by Asa West

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 apologize for the brief hiatus. End of the school year is always wild, and on top of everything else, I am finishing up the last touches on wedding planning! We are less than two weeks out, and I cannot believe it's almost here! Needless to say, blogging has been put on the back burner, along with all of my other hobbies except reading. Reading has been the one thing keeping me sane, and while I have mostly been focusing on fiction (because who wants to live in this reality, am I right?) I have a large stack of occult books from publishers I need to get through, which includes Witch Blood Rising: Awaken Your Magic in a Modern World by Asa West. I was super excited to dive into this book, but unfortunately, it was not what I expected.

Based on the title and description, I thought Witch Blood Rising would focus more on witchcraft as a practice, maybe even with some blood magic thrown in, but I was wrong. Instead, West approaches teaching witchcraft through her life experiences. This book reads most like an autobiography with exercises thrown in at the end of each chapter. There is nothing wrong with this; in fact, I thoroughly enjoyed reading it! I am a sucker for reading about people's personal experiences with the craft, as it helps me better understand how other practices it. Giving me a spell or ritual outline just doesn't cut it. I want to know your thoughts, feelings, intentions, and experiences that led to the spell work, not just a formula. I am that person who likes to read the story behind a recipe on a food blog, you know that thing most people skip by hitting "Jump to Recipe." Because of this format, I know most people are not going to enjoy Witch Blood Rising, but some of you certainly will. This book is very niche in an already niche market.

Because of its setup, this is also not really beginner-friendly. There is no introduction to spell craft, how things work, correspondences, etc. However, this is the perfect book for intermediate and expert witches, more specifically those who feel like they are in a rut or have fallen out of practice. I, like most people, go through phases where I will practice all the time and my life feels so magical, and then other times I will go months, even years, without so much as casting a meaningful spell. This is the book that will get you out of the funk and inspire you to pick up your craft once again.

On top of being an inspirational text built on personal gnosis, West takes an activist approach to witchcraft. She discusses modern problems that force the reader to acknowledge that things are not so great right now. She confronts big issues like racism, homelessness, mental health, capitalism, and climate change, all through an occult lens. These issues are embedded in her stories and used to reignite your passion for witchcraft. I found myself nodding vigorously at many parts, loudly proclaiming, "Yes, yes, yes!!" I don't often do this with occult books, but this is one that triggered the activist in me. I also found myself in tears as she recounted the loss of bees, the intense fires ravaging California, and COVID. While this isn't a traditional occult book, it certainly resonated with me.

As mentioned earlier, there are exercises at the end of each chapter that build on West's storytelling, very reminiscent of what Danielle Dulsky does in her books. These exercises include discovering your witchy name, creating your own witch's mark, growing your own antlers, and calling in the rain. These are short, simple exercises that I found to be energizing and deeply reconnecting. West is sure to dispel any fears you may have about not being witchy enough, which is something I have to remind myself of all the time. Despite writing this blog, practicing for 20+ years, and writing two books, I don't always feel very witchy. I often feel like an impostor, and I know, like West, that this arises from how our society views "enoughness." The lack of green spaces, lack of community, loneliness, and the rise of consumable witchcraft, whether on social media or otherwise, has left a lot of us feeling like we aren't enough. Witch Blood Rising is an excellent reminder that we are all enough, no matter what the world says.

Overall, I enjoyed Witch Blood Rising, but I do not recommend it to all readers. You must be interested in the autobiographical aspects of the book and legitimately care about her story, already have a foundation built in witchcraft, and be interested in the intersectionality of witchcraft and societal issues. I highly recommend West's work for those who have fallen out of their craft and are looking to get back on the horse.

If you liked this post, please consider leaving a small tip in the jar.