Monday, 7 September 2026

The Witches Garden: Rhubarb

 




Rhubarb

History, Healing, Health and Metaphysical Properties

Rhubarb is a fascinating plant whose long history encompasses traditional medicine, food, folklore and modern herbalism. 



Best known today for its tart, colourful stalks, rhubarb has a much older history as a medicinal plant. For centuries, species of rhubarb were valued in China, Central Asia and the Middle East for their roots, which were used as a powerful digestive remedy. Only much later did rhubarb become popular in Europe as a culinary plant.


Scientifically, rhubarb belongs to the genus Rheum and the family Polygonaceae, the same botanical family that includes sorrel and buckwheat. The familiar garden rhubarb is generally Rheum × hybridum, a group of cultivated hybrids descended from Asian species. The plant is perennial, producing enormous leaves from a crown beneath the soil and thick, fleshy leaf stalks that may range from green to vivid red.


The History of Rhubarb

Rhubarb’s medicinal history is considerably older than its culinary history. Various species of Rheum were used in traditional Chinese medicine for many centuries. The dried root was particularly important and was known for its effects upon the digestive system.


Chinese rhubarb, particularly Rheum palmatum and Rheum tanguticum, was traded extensively across Asia. Its dried roots became a valuable commodity, eventually finding their way along the great trade routes connecting China with Central Asia, Persia and the Middle East.



The plant was known in medieval Europe largely as an imported medicine rather than as a vegetable. Because the rhubarb root travelled such enormous distances before reaching European markets, it could be extremely expensive. Historical records indicate that European physicians regarded rhubarb as an important medicinal substance, particularly for digestive complaints.


By the eighteenth century, rhubarb began to be cultivated more extensively in Europe. British gardeners developed varieties specifically for their edible stalks, and rhubarb gradually changed from an exotic medicinal import into a familiar garden plant.


In Britain, forced rhubarb became particularly associated with Yorkshire. The famous “Rhubarb Triangle” between Leeds, Wakefield and Bradford became an important centre of commercial rhubarb production. Rhubarb was traditionally grown in dark forcing sheds, where warmth and darkness encouraged the stalks to grow rapidly and become tender.



Rhubarb as a Food

The part of garden rhubarb normally eaten is the stalk, or petiole. Its distinctive sourness comes largely from organic acids, particularly oxalic and malic acids. Because raw rhubarb stalks are extremely tart, they are commonly cooked with sugar or other sweet ingredients.


Rhubarb is traditionally used in pies, crumbles, tarts, jams, sauces and desserts. It also combines particularly well with fruits such as strawberries, apples and ginger.


One important distinction must always be made: the leaves should not be eaten. Rhubarb leaves contain relatively high concentrations of oxalic acid and other compounds and can be poisonous. The edible stalks contain much less oxalic acid and are generally considered safe when eaten as food in normal quantities.


Traditional Healing Uses

Rhubarb’s reputation as a medicinal plant largely comes from its root rather than its stalk.

Traditional preparations of rhubarb root were used as a digestive medicine. Depending upon the preparation and dose, rhubarb root was historically regarded as having either a laxative or an astringent effect. This apparently contradictory behaviour reflects the complex chemistry of the root and the quantities used.


The anthraquinone compounds found in rhubarb root can stimulate intestinal movement and promote bowel evacuation. For this reason, rhubarb preparations were historically used for occasional constipation.


Traditional herbal medicine also associated rhubarb root with digestive cleansing and the regulation of intestinal function. However, medicinal rhubarb root should not be confused with culinary rhubarb stalks, and concentrated preparations should not be used casually.


Health Properties

Rhubarb stalks can form part of a healthy diet. They are naturally low in calories and provide dietary fibre as well as small amounts of vitamins and minerals.

Rhubarb contains vitamin K, which contributes to normal blood clotting and maintenance of bones. It also contains vitamin C and various antioxidant compounds.

Its red colour in some varieties comes partly from plant pigments such as anthocyanins. These compounds have antioxidant activity in laboratory studies and are one reason colourful fruits and vegetables are often regarded as valuable components of a varied diet.

The fibre found in rhubarb can contribute to normal digestive health by supporting regular bowel function. As with other vegetables and fruits, however, rhubarb should be viewed as one component of an overall balanced diet rather than as a treatment for illness.


Antioxidant Properties

Rhubarb contains several polyphenolic compounds with antioxidant activity. Antioxidants help protect cells from oxidative stress caused by reactive molecules within the body.

Laboratory research has investigated rhubarb compounds for their potential anti-inflammatory and antioxidant effects. Such findings are interesting, but laboratory or animal studies do not automatically demonstrate that eating rhubarb will prevent or treat a particular human disease.


Digestive Health

The edible stalk provides fibre, which can support healthy bowel function. Historically, however, the medicinal root was valued much more strongly as a digestive remedy.

Because concentrated rhubarb-root preparations can act as laxatives, prolonged or excessive use may cause diarrhoea, dehydration and disturbances in electrolytes. Medicinal use therefore requires considerably more caution than eating cooked rhubarb stalks.


Rhubarb and Modern Medicine

Modern science has confirmed that rhubarb contains numerous biologically active compounds, including anthraquinones, tannins, polyphenols and organic acids. Researchers have investigated these substances for antioxidant, antimicrobial, anti-inflammatory and gastrointestinal effects.

Nevertheless, traditional use and laboratory evidence should not be confused with established medical treatment. Rhubarb is not a cure for serious disease, and medicinal rhubarb preparations can interact with the body’s normal fluid and electrolyte balance.


People who are pregnant, taking medication, have kidney problems, or have other medical conditions should seek professional advice before using rhubarb root medicinally.


Rhubarb in Folklore and Symbolism

Although rhubarb does not possess the extensive mythology associated with plants such as yew, mugwort or oak, its characteristics lend themselves naturally to symbolic interpretation.

Rhubarb is a plant of renewal and regeneration. It disappears into the earth during winter and returns vigorously in spring, producing enormous leaves and strong stalks. This makes it an appropriate symbol of resurrection, renewal and the return of life after dormancy.


Its strong sourness also gives it associations with contrast and balance. Rhubarb can be unpleasantly sharp on its own, yet becomes delicious when combined with sweetness. Symbolically, this can represent the transformation of difficult experiences into something constructive.


Metaphysical Properties

In contemporary magical and metaphysical practice, rhubarb can be given several symbolic correspondences based upon its physical characteristics and traditional associations.


Protection

Because rhubarb produces large leaves and vigorous growth, it can symbolise a protective barrier. Some modern practitioners may therefore use rhubarb symbolically in protective workings, particularly those concerned with establishing boundaries.

Its large leaves can be viewed as representing shelter and the ability to shield oneself from unwanted influences.


Banishing and Removal

The traditional purgative reputation of rhubarb root has contributed to symbolic associations with cleansing, removal and banishing.

In magical symbolism, rhubarb can represent the removal of stagnant circumstances, unwanted habits or influences. It may therefore be incorporated symbolically into rituals intended to clear away what is no longer useful.


Transformation

Rhubarb’s transformation from an intensely sour raw stalk into a sweet and enjoyable cooked food makes it an interesting symbol of transformation.

It can represent the ability to take something difficult, challenging or apparently unpleasant and transform it into something useful. This makes rhubarb particularly appropriate for spells concerned with personal growth, resilience and turning adversity into opportunity.


Prosperity and Abundance

The plant’s vigorous spring growth and large leaves can also associate it with abundance and fertility. A flourishing rhubarb patch produces generously year after year, making it a suitable symbol for prosperity, growth and the rewards of patience.


Grounding

As a perennial plant with a substantial root system, rhubarb may be used symbolically for grounding and connection with the earth. Its seasonal cycle encourages contemplation of rest, regeneration and returning to one’s foundations.


Magical Correspondences

Contemporary practitioners who work with plant correspondences might associate rhubarb with:


Element: Earth

Qualities: Protection, cleansing, transformation, renewal, prosperity

Magical purposes: Banishing, boundary-setting, grounding, abundance and personal transformation

Season: Spring

Colours: Green, red and pink

Planetary associations: Earth and, symbolically, Saturn for boundaries and limitation

Energy: Protective, cleansing and regenerative


These correspondences are modern or interpretive rather than ancient, historically documented religious associations. As with many forms of modern witchcraft, practitioners may develop their own correspondences according to personal experience.


Rhubarb in Herbal Magic

For magical purposes, rhubarb can be incorporated into symbolic workings involving growth and renewal. A gardener might, for example, contemplate the return of rhubarb each spring as a representation of one’s own ability to recover and begin again.

The plant can also be included symbolically in rituals concerning boundaries. Its enormous leaves create a natural visual image of protection and shelter, while its roots suggest connection with the earth.


Because the leaves are toxic, however, they should never be used in teas, food, incense or other preparations intended for ingestion or inhalation. Magical symbolism does not remove the plant’s physical toxicity.


Rhubarb and the Cycles of Nature

Perhaps rhubarb’s most interesting spiritual lesson is its relationship with seasonal cycles.

During winter, the visible growth dies back and the plant retreats into the earth. With the arrival of spring, new shoots emerge and rapidly develop into large leaves and strong stalks.

This makes rhubarb a useful spiritual metaphor for the cycle of death, dormancy, rebirth and renewal. It reminds us that periods of apparent inactivity need not represent an ending. Beneath the surface, regeneration may already be taking place.


For this reason, rhubarb can be particularly meaningful in spring rituals, seasonal celebrations and personal workings centred on new beginnings.


Rhubarb is far more than the familiar ingredient in a traditional British crumble. Its history stretches back through the medicinal traditions of Asia and the ancient trade routes that carried its valuable root westwards. Eventually, European gardeners transformed rhubarb from an expensive medicinal import into one of the world’s best-known edible garden plants.


Rhubarb and custard anyone…?

Saturday, 5 September 2026

Who are the A A and the Order of the Silver Star

 





The AA∴ and The Order of the Silver Star 

 Aleister Crowley’s Order of the Silver Star

The AA, usually understood as Astrum Argentum or Argenteum Astrum, meaning “Silver Star,” is one of the most important magical organisations associated with Aleister Crowley. 



Unlike the more socially oriented Ordo Templi Orientis (O.T.O.), the AA was intended primarily as a school of individual spiritual and magical development. Its purpose was to guide an individual through a carefully structured series of initiatory grades towards what Crowley regarded as spiritual attainment and illumination. 



The origins of the AA

The story of the AA begins partly with the Hermetic Order of the Golden Dawn, the influential occult organisation into which Crowley was initiated in 1898. Crowley had been introduced to the Golden Dawn through George Cecil Jones, an English chemist and occultist who was himself a member of the order. Jones became an important magical mentor and associate of Crowley. 



The Golden Dawn taught ceremonial magic, Qabalah, astrology, tarot, alchemy and other Western esoteric disciplines through a graded initiatory system. However, by the beginning of the twentieth century it had become seriously divided by disputes concerning authority and leadership. Crowley himself became increasingly dissatisfied with the organisation and with its leadership under S. L. MacGregor Mathers.


Against this background, Crowley and Jones began developing the idea of a new magical order.


The exact chronology is somewhat complicated. Sources commonly give 1907 as the founding period, although some AA traditions date its conception to 1906 and its public emergence to 1909. Crowley and Jones were the principal founders. Major-General John Frederick Charles Fuller, a soldier and occultist associated with Crowley, was also involved in the earliest formation and was regarded as the third of the order’s early chiefs. 



Thus, although the AA is often casually described as “Crowley’s order,” it is more historically accurate to describe it as founded by Aleister Crowley and George Cecil Jones, with Fuller playing an important role in its early establishment.


Why was it created?

The AA was partly conceived as a successor to the magical training tradition of the Golden Dawn, but Crowley and Jones wanted something substantially different.

Rather than creating another conventional occult lodge in which large numbers of members met together, the AA was designed around individual instruction.

Its fundamental idea was that a student should work directly with a teacher or superior, progressing through a sequence of grades. A member was principally connected to the person above them and, if they eventually became qualified to teach, to the person or people below them.


This created an unusual structure in which the organisation could exist without conventional temples, committees or large meetings. It also meant that the AA could be understood simultaneously as an outer organisation and as an inner spiritual fellowship. 



The influence of Thelema

The AA developed alongside Crowley’s emerging religious and magical philosophy of Thelema.

The central sacred text of Thelema is Liber AL vel Legis, better known as The Book of the Law. Crowley maintained that he had received the book in Cairo in 1904 from a praeterhuman intelligence named Aiwass.



The fundamental Thelemic maxim, “Do what thou wilt shall be the whole of the Law,” became closely associated with Crowley’s spiritual philosophy.


The AA therefore incorporated Crowley’s developing system of magical practice, meditation, Qabalah, yoga, ritual and mystical attainment. It was not simply an organisation for studying occult subjects intellectually: its emphasis was on actually undertaking spiritual and magical practices.


Scientific Illuminism”

One of the most interesting aspects of Crowley’s approach was his attempt to reconcile mystical experience with the scientific spirit of the modern age.


The AA became associated with the phrase:

The Method of Science — the Aim of Religion.”


Crowley wanted magical and mystical practices to be approached experimentally. Instead of simply accepting that a ritual, meditation or mystical exercise worked because an ancient authority said it did, the practitioner was encouraged to perform the experiment and observe its results.

This philosophy became particularly visible through The Equinox, Crowley’s periodical, which began publication in 1909 and became the principal published vehicle for AAteachings. 


The Equinox published magical texts, rituals, philosophical essays, accounts of experiments and instructions relating to ceremonial magic, yoga and mysticism. Consequently, although the membership structure of the AA was deliberately private, a remarkable amount of its curriculum was made publicly available.


The AA system of grades

The AA adopted and considerably modified the idea of ascending initiatory grades associated with the Tree of Life of Qabalah.



The grades represent stages in the individual’s spiritual development. Broadly, the system progresses from preliminary preparation and practical magical training towards increasingly profound mystical attainment.

Among the best-known stages are:

  • Student
  • Probationer
  • Neophyte
  • Zelator
  • Practicus
  • Philosophus
  • Dominus Liminis
  • Adeptus Minor
  • Adeptus Major
  • Adeptus Exemptus
  • Babe of the Abyss
  • Magister Templi
  • Magus
  • Ipsissimus


The terminology derives partly from the Golden Dawn tradition but was reorganised within Crowley’s own system.


The famous concept of “crossing the Abyss” is particularly important. In Crowley’s interpretation, the Abyss represents a profound spiritual division between ordinary consciousness and higher states of realisation. The individual who reaches the relevant stage must confront the dissolution of the ordinary ego and the attachments associated with it.


The mysterious figure Choronzon became associated with this region of Crowley’s magical cosmology.


What did members actually study?

The AA curriculum was remarkably broad. Depending upon the grade and individual circumstances, a student might undertake:

  • ceremonial magic
  • meditation
  • concentration exercises
  • yoga
  • Qabalah
  • astrology
  • tarot
  • invocation and ritual
  • visualisation
  • astral practices
  • mystical contemplation
  • study of sacred texts
  • ethical and psychological self-examination
  • dream work
  • analysis of personal magical experiences


Crowley also placed considerable importance upon recording one’s experiences in a magical diary.


The idea was that spiritual development should involve disciplined observation rather than simply adopting beliefs.


Important members

The AA attracted a number of remarkable people during Crowley’s lifetime.


George Cecil Jones

George Cecil Jones (1873–1960) was Crowley’s co-founder and one of the most important figures in the early history of the organisation.

Jones had been a member of the Golden Dawn and had introduced Crowley to that order. His knowledge of ceremonial magic and Qabalah contributed substantially to the intellectual background from which the AA emerged. 


J. F. C. Fuller

Major-General John Frederick Charles Fuller (1878–1966) was a British military officer, military theorist and occultist.

Fuller became one of the earliest important members of the AA and participated in its early formation. He was also a close associate of Crowley for a period, although their relationship eventually deteriorated. 


Charles Stansfeld Jones

Perhaps the most important AA student after Crowley himself was Charles Stansfeld Jones, better known as Frater Achad.

Jones became an important occult writer and Qabalist. Crowley considered him extremely significant in his own magical development, and Achad’s interpretations of Qabalah and Thelema had a considerable influence upon later Thelemic thought.


Victor Neuburg

Victor Neuburg, a poet and occultist, became one of Crowley’s closest magical associates.

Their relationship is particularly famous because of the magical experiments they conducted together, including the controversial Abramelin-related and Enochian practices that Crowley described in his writings.


Neuburg subsequently distanced himself from Crowley, but his place in the early history of Crowley’s magical career remains significant.


Austin Osman Spare

The artist Austin Osman Spare was also associated with the AA during its early years.

Spare was an exceptionally original occult thinker whose approach to magic eventually diverged substantially from Crowley’s. His later development of Zos Kia and his emphasis on sigils and the subconscious helped make him an influential figure in twentieth-century occultism.


Jane Wolfe

Jane Wolfe, an American actress and Thelemite, became an important student of Crowley during his period at The Abbey of Thelema in Cefalù, Sicily.

She undertook extensive magical and meditative practices and later became an important transmitter of Crowley’s teachings in the United States.



Isreal Regardie

Israel Regardie is an especially important name, although his relationship to the AA and its lineages is more complicated than is sometimes suggested.



Regardie became Crowley’s secretary during the 1920s and later published large amounts of Golden Dawn material. He was associated with the AA system and helped preserve and disseminate elements of Crowley’s magical curriculum.

His publications played an enormous role in making twentieth-century ceremonial magic accessible to later generations.


The AA and the O.T.O.

It is important not to confuse the AA with the Ordo Templi Orientis.


Crowley eventually became one of the most important leaders of the O.T.O., but the two organisations served different purposes.


The AA was principally concerned with individual magical and mystical attainment.


The O.T.O. was a fraternal initiatory organisation with degrees, social structures and, eventually, a strong Thelemic identity.

In simple terms, one might describe the AA as Crowley’s individual spiritual training system, while the O.T.O. became a much broader Thelemic initiatory and fraternal organisation.


The death of Crowley and the question of succession

Crowley died in 1947.

His death created a major problem for the AA because the organisation’s structure did not provide for a single universally recognised successor.


Karl Germer, Crowley’s principal designated successor within his broader Thelemic circle, was regarded by many as the senior surviving AA member. However, he did not assume universal control of the AA



This became extremely important.


Because the AA was based upon a teacher-to-student chain, rather than a central headquarters and democratic membership structure, individual initiates could continue transmitting the system to students.


Consequently, after Crowley’s death, multiple lineages developed.


Is the AA still going?

Yes — but with an important qualification.

The AA did not simply disappear when Crowley died. Various organisations and groups today claim continuity with Crowley and Jones’s AA lineage. Some can trace their teacher-student succession back through documented lines; others have disputed claims of legitimacy.


There is no universally recognised central AA authority today.

Thelema.org, for example, explicitly states that after Crowley’s death there were no universal Chiefs of the AA, while maintaining that the order survived through different authentic lineages. 


This is actually consistent with the organisational principle Crowley and Jones established: because the AA was based on individual teacher-student transmission, it did not necessarily require a central institution to continue.


Therefore, when someone says “the AA still exists,” the statement is broadly true, but it needs qualification. There isn’t one universally acknowledged organisation called theAA controlling all practitioners. Instead, there are different AA lineages and organisations claiming descent from the original system.


The AA today

Modern AA groups continue to work with Crowley’s system of:


Thelema → Qabalah → ceremonial magic → meditation → yoga → mystical attainment → initiation.


Some contemporary lineages maintain a relatively traditional interpretation of Crowley’s teachings, while others have developed the system in their own ways.


The organisation therefore occupies a rather unusual position in modern occultism. It is simultaneously:


  • a historical organisation founded in the early twentieth century;
  • a system of magical and mystical training;
  • an initiatory lineage;
  • an important component of Thelemic tradition; and
  • a collection of modern lineages claiming descent from Crowley and Jones.


Its great innovation was to move away from the conventional occult lodge and place the emphasis upon the individual seeker and the teacher-student relationship. Its graded system was intended to provide a systematic path from elementary magical training towards profound mystical realisation.


Most importantly, the AA has not died out. It survives into the twenty-first century through several competing or independent lineages. There is no universally recognised supreme head of the order today, however, and questions concerning which modern groups constitute the “authentic” AA remain matters of considerable debate within Thelemic circles. 


In that sense, the AA is rather different from many historical secret societies: its survival was built into its very structure. As long as an initiate transmits the teachings to a qualified student, the chain can continue — even without a temple, headquarters or central governing body.