Tag: Deity

Tree Magick

Sacred and magickal trees are found in the religions and mythology of almost every culture. Trees form the link between earth and sky, because they have their roots in soil and their branches in the air and were originally regarded in creative form of the Earth Mother.

In early forms of religion, people believed that trees were themselves deities, a belief that gradually gave way to the idea that the spirits of deities or nature essences live within the tree. In Japan, temples have been built around sacred trees for more than two thousand years. Here it is believed that Mononoke, the magickal life force, is concentrated in trees and rocks.The Japanese Cryptomeria and the evergreen Sakaki trees are especially rich in this force and are often used for building sacred shrine. The tree itself is incorporated into the central pillar so the indwelling power of the nature deity might bless the site.

In parts of Sweden until quite recently, a guardian tree, often Elm, Ash or Lime, was planted close to farms or small settlements and it was forbidden to take even a leaf from this tree. Pregnant women used to embrace the tree to ensure an easy delivery.

Trees have also been associated from Africa o Eastern Europe with the spirits of fertility, who regulated rain, sunshine and good harvest. In Germany and France, in some agricultural areas,  large leafy branch or even a whole tree, decorated with corn ears or the last corn sheaf, adorns the last wagon of the harvest. It was traditionally set on the roof of the farmhouse or barn for a year to ensure future good harvest.

In India, sacred trees are still visited in order to ask for blessings, especially for fertility, from the indwelling spirit or deity:  food and flowers are left at the tree shrine and offering ribbons are tied to the tree.

The Celtic Druids worshipped not in temples, but in groves of trees. These natural sites may have predated the Celts by thousands of years; and still in Wales, Brittany and Cornwall the trees are hung with ribbons, trinkets and petitions for healing and blessings.

Similarities Between Christian Sacraments and Pagan Rites

Similarities Between Christian Sacraments and Pagan Rites

Author: Kaya DeDanu

 
Magick was first spelled with a “k” by Aleister Crowley (1875-1947) to differentiate between religious magick, and the stunts and illusions performed by stage magicians. Crowley was the leader of a cult called Ordo Templi Orientis, but is better known for his time with The Golden Dawn. Crowley says, “Magick is the Science and Art of causing Change to occur in conformity with Will.” (The Sidereus Foundation)

There is another part to this definition that will have to be added in to make a usable definition for this article. Magick is the Science and Art of causing Change to occur in conformity with Will and the Will of Deity. Since we are talking about religious magick here, there must be some sense of a divine being in our working definition. There are practitioners of magick who believe that magick comes from within, not from a deity. In this case, I would say that their “deity” is the life energy within themselves. Deity comes in many forms.

I would first like to pause and make it clear from the start that there are many movies out there about Pagan rites (The Craft, a movie about 4 teenage girls that dabble in magick comes to mind first) that are highly inaccurate. Since that movie came out, I can’t count how many people I’ve had approach me asking if I’ll help the “call the quarters.” Movies like that make real practicing Pagans look bad. When you think of magick, don’t think of movies or TV. Remember that those are not real.

I used to sit in church and feel inspired. When I was young, I saw the magick of God in the church in the faces of the people around me. I felt it in the air around me. I was a child then, so naturally I felt bored, but I can still recall feeling something there. I won’t deny that there is some kind of magick involved with the church experience, even if people don’t want to call it that.

I haven’t been to church in fourteen years. As I grew older and kept returning to church, week after week, year after year, I felt the magick slipping away. I knew it was time to move on. I needed to find magick again. I took my Bible and my thirst for spiritual fulfillment, and walked away.

Since it had been so long, I had almost forgotten about the magick of the church. But when I take a step back, I can’t help but see that there is magick on both sides. It’s easy to see that Pagans have magick in their spells, blessings, coming of age rites, and Sabbats, because Pagans will openly call it Magick. The Christians, however, simply choose to call their Magick by different names: prayer, Communion, Baptism, holidays, and other holy sacraments. All of these involve some kind of ritual and divine power, whether from within, or from an outside source.

As I study the differences between the Christian world and the Pagan world, I see that Christians and Pagans will debate and battle about this topic, and there are some from both religions on each side. Many Christians argue that magick is wrong, immoral, and satanic. Many Pagans say that Christians use magick too, to try and put both religions on a more equal base. Some will say that magick comes in many forms. Some Pagans will even say that Christians do not use magick, and to say that prayer is the same as a spell is an insult to both religions.

I have a friend who is a very strict Christian, and whenever something went wrong, or she felt scared, she would pray. In her prayer, she would put her hands together, with clasped fingers, bow her head, and close her eyes ask God to help her, or guide her. She would begin with a phrase such as “Dear Heavenly Father, ” or “Dear Jesus, ” speak her wishes, and then end with “in Jesus’ name I pray, Amen.” It is systematic, ritualistic, and it is used to request something of a higher power. Is it magick?

Marina Patelos, a member of the Greek Orthodox church in Albany, NY, says “for your average person a ‘Hail Mary’ or an ‘Our Father’ wouldn’t count [as magick] because most people just say the words and never really stop to look at what they’re actually saying. But if someone’s praying for, say, their mother not to die of cancer, then yeah, that could count.”

Shirley Oscamp-Colletti, a United Methodist Minister who has been with the Church of the Wild Wood for the past 10 years, says that prayer is a form of magick “If I use your definition. Prayer is a form of connection with an inner or outer deity. Prayer connects with God; some say it is to accomplish a goal. I say it’s more to open yourself to possibilities. The highest form of prayer is to focus on a person and allow the divine light to that person, so the goal is to bring the divine light into that person or situation, not that you want a certain thing to happen.”

I used to find a lot of magick in Communion when I was finally considered mature enough to take it. There was no real class or preparation for it at the Calvary Baptist Church in Springfield, Vermont, but when a person reached the age of 12 they were expected to sit through a whole service instead of attending junior service in another room, and were offered Communion.

The lights in the church were dim, I remember, but sunlight shined brilliantly through the stained glass windows on either side of the room. Each window depicted a different Bible story in symbols and color choices. They were the most beautiful things about the church. Small clear plastic cups that resembled test tubes filled with grape juice would be waiting in circular holders on the backs of the pews next to the hymnal pockets. The pastor would speak the same words ever communion service as bowls of bread were passed around the church and people took a piece out for themselves.

“And Christ said, ‘take, eat. This is my body, ’” the Pastor would say, and everyone in the church would eat their piece of bread. The same pattern was followed with the grape juice, and then everyone would gather in a circle around the pews and sing. It seemed like God was there at those moments when we all held hands and sung together.

I have learned that the little Protestant church that I grew up in was a little different from other churches. Some use wafers instead of bread, and drink wine instead of grape juice. Some churches see this as a symbolic ritual, and some others see it as literal. “According to the Greek Orthodox Church, ” says Patelos, “the bread and wine are transubstantiated into the body and blood of Christ.” This means that “The Holy Spirit” changes the food into the blood and body of Christ. “[This] happens at the part of the blessing where he (the priest) holds up the chalice of wine and says ‘this is the blood of Christ’, in Greek, and then holds up the bread and says ‘this is the body of Christ’ and crumbles it into the wine, ” says Patelos. This sounds like a magickal transformation to me. “Although most of the people at my church would sh*t a brick if someone suggested that, yeah, I would [call it magickal, ]” Patelos says.

Colletti says that Communion is symbolic. “The other interesting things about this in the Methodist church, we don’t use wine. Methodists have been involved in the prohibition movement.” They do this out of respect for those who can’t drink. “We didn’t want them to not take Communion, ” she said.

”I do Communion very informally, ” Colletti continued. “If you’ve been to church there are words in the Hymnal that you’re supposed to read, but I speak more from the heart because I feel that is what the meal is supposed to be a time for people to come and share a simple meal together. My Communion is very earthy. When people in my church come up, they give hugs to me and the person that helps me serve, so it’s a very connective thing, and I like that. People come up out of the pews. I also often will tie it back to Jesus eating with his disciples and the meals that he shared and that’s when people let their hair down and get close to each other. Part of what Communion is about is to break down the barrier.”

“There are two sacraments, ” Colletti says, “[and] the other is Baptism. It’s initiation. The Baptism sacrament is an outward and visible sign of an outward and spiritual grace, so it’s kind of enacting something that’s already happened, which that might be where one of the difference is. When you’re talking about Magick you’re creating magick to make something happen, where as Christian magick, if you want to call it that, is an expression of what has already happened, rather than asking the divine to do something for us, and that’s Methodist through Shirley’s eyes. Catholics [say that] if you don’t have a baby baptized it’s bad. We believe babies are a part of God. Basically showing it’s bringing someone into the Christian church. It’s dying and being brought back to life in the traditional sense.”

Baptism is when a person chooses to accept God, and they are dunked in water to show that they trust God, and to represent dying and being reborn. Catholics do not completely submerge a baby when they baptize him/her; they only pour water over the baby’s forehead.

Catholics aren’t the only ones who baptize babies. “Our kids get completely dunked, ” says Patelos. “For Orthodox it’s Baptism, Chrismation, first Communion and Confirmation all in one go. After you go through that, you’re entitled to all the Rights in the Church.”

The way I see it, Baptism is very much like a cleansing in Paganism. Water washes away negativity and cleanses both physically and spiritually. This cleansing can be used for tools, as well as for initiation. There are many different ways a Pagan can use water to cleanse. Sometimes different oils or herbs can be mixed in, as with the Orthodox Baptism to add blessing properties. Often salt will be added to the water, which makes it holy because salt is part of the earth. Another common additive is rose oil for both its blessing and cleansing properties. A tool that will be used for magickal rituals can be dunked into a goblet of water and left in the moonlight overnight to be cleansed. Some initiations use this water and its additives to draw a pentacle on the forehead of an initiate. Many rituals will vary from tradition to tradition, making it impossible to cover all of them.

Pagans have their form of prayer in spells. I will reiterate that spells will vary in many traditions. Some will be the simple lighting of a candle and wishing. Some will involve chanting or poetry. Some will involve knives, wands, pentacles, circles of candles of every color shape and size, robes, and a script. It just depends on who you’re working with. I prefer the simpler rituals.

I take a candle of the appropriate color (different colors mean different things) , carve what I want down the side with my athame (ritual knife) , such as “good health, ” or “confidence, ” carve the first and last initials of the person who is to receive these things on the bottom, cover the candle with ashes, and light it, letting it burn all the way down. I will frequently sit in front of my altar (usually a table decorated with a cloth, statues of Pagan gods and goddesses, candles, and ritual tools, such as that athame) and think on this act and its results, but I usually do not incorporate words into the spell. I can’t remember where I picked it up, but it is the one spell that has worked for me consistently for the last dozen years.

“I feel that a prayer works the opposite way, ” says Salgamma, in her article “Magick Vs. Prayer” for The Pagan Library, an online Pagan journal. “The prayer is a request to effect a change in the ambient energy and invoke God. This change in energy is slower because it is ‘diluted’ in the surrounding energy and depends solely on faith (‘I believe it will happen, so it will’) .”

I have read of a Wiccan ceremony that may somewhat equate to communion. In the “Cakes and Ale” (Or “Cakes and Wine”) ceremony the bread represents the body of The God, and the wine (red) represents the blood of the Virgin Goddess. The cake does not have to be cake. It can be bread or something else as long as it has been blessed for the purpose of this ritual. Wine can be replaced with juice if necessary. This is a ritual to give thanks to the God and Goddess. After a poem of thanks is recited, all who participate partake of these symbolic food items, and leave what is left as an offering to the deities.

It seems to me that the Sacraments that I’ve covered above all have a Pagan equivalent. Baptism is a cleansing; Communion and the Cakes and Ale Ceremony are symbolic of taking in deity (deities) ; and a prayer is a spell. I have participated in most of these rituals (save the cakes and ale, but I’ve done similar things as well) at various times in my life, and I will say that there is something magickal about all of them.

Wicca, what is it ?

Wicca, what is it ?

Melicia CrowSpirit

In our search for enlightenment each person searches for the one true religion. They pass over ones that do not appeal to them and other religions they have been taught were devil worship. Wicca is one of those misunderstood religions. Over time, Christian based religions, because of lack of understanding or out of fear, have classified Wicca as a devil worshipping religion. Wicca is not devil worship at all. The Devil, Satan or whatever one wants to call him is purely a Christian based deity.

Most dogmatic religions have to have some deity that they can use as a scare tactic on their followers so that they will be “good” followers and the devil is one such deity. Little children are often told when they are bad that if they are not going to change their ways the Devil will get them. This is scary for a child. The image of a horned goat headed half man half goat that ate little children, drank blood and sat around seeing what bad deeds he could get the Christian followers to do is what the devil is said to be. He has followers that dance around a fire, having orgies and doing other deeds that are unthinkable to even the people with a vivid imagination. From where did this image of the Devil come? This image of the devil came from the crusader times.

As the crusaders marched throughout England and other lands trying to bring the pagan/heathen-believing people a new civilized religion they happened on a temple of Pan. Pan is the little mischief-making flute playing half man and half goat deity of the Greeks and Celts. The crusaders believed that they needed something scary to manipulate the people who had believed in the many Gods and Goddesses that they had worshipped for generations. The deities had been the ones they prayed to for a good harvest, to protect a new baby that was born, who blessed their food before they ate and even helped them have a good hunt. The crusaders wanted these people to give up all their Gods and Goddesses for one God.

How could this one God do what their many could do? This is where the devil came in. The crusaders used the image of this horrible Devil thing that would cruse them and make things hard for the ones that did not except the one ”True” God. After many bloodshed and many more loved ones dying most people gave in to the crusaders to save themselves and their loved ones. Over the years there have been many people who gave their lives to have the freedom of worship of the one true god of their heart and soul. This god could be any number of gods and goddesses, any number of traditions and under any name of religion. Wicca is one of those any numbers of religions and traditions. The people who follow Wicca call themselves Pagan.

Edain McCoy is a writer of Wiccan books and she is also a Pagan/Wiccan. She has made comments about being Pagan and what it means to be Pagan.
Edain McCoy states it best when she said “When one defines oneself as Pagan, it means she or he follows an earth or nature religion, one that sees the divine manifest in all creation. The cycles of nature are our holy days, the earth is our temple, its plants and creatures our partners and teachers. We worship a deity that is both male and female, a mother Goddess and father God, who together created all that is, was, or will be. We respect life, cherish the free will of sentient beings, and accept the sacredness of all creation.”
Some call what they follow Paganism and others have called it witchcraft. What some believe is actually called Wicca. Some feel that Wicca and witchcraft cannot be used interchangeably. Wicca is the practice of the Magick and the beliefs of the religion, which gives honor to the God and the Goddess. Witchcraft is the practice of magick without the religious beliefs. Wicca is the practice of the religion and the use of witchcraft (magick) whereas witchcraft is the practice of magick without the religion.

The crusaders and the ones bringing the one true religion to these pagan people found that the pagan people had a hard time observing the holidays and went back to observing the holidays they had observed for years. They found that if they set the Christian holidays around the Pagan ones the people did not have trouble with the observation of them and leaving their old ways behind in exchange for the new ones that Christianity offered.

The Process of Invocation

The Process of Invocation

Author: Michael ‘Blackthorn’ Furie
Much has been said and written about the fact that witches ‘go directly to the source’ and through invocation, personally commune with our Deities. Unfortunately, very little has been written about the nature or structure of the process (and believe me, it is a process) of invocation, of either the techniques of the process or the actual feeling of such an experience.

Now I know that as witches, many of us pride ourselves on our ability to keep a magical secret and while I do see merit in this, I think that it does a great disservice to many people who are truly seeking to deepen their spiritual connection and walk with the Gods. That is why I have decided to decode this secret, so to speak. I’m not including the personal invocatory rites of my tradition as I do intent to keep them secret. I do however fully intend to give out all the tools necessary for anyone that wishes to create their own rites, to do so successfully.

First, let’s begin at the beginning by defining our understanding of what the Gods are. In my tradition, the Gods are seen as distinct individuals (as opposed to facets or aspects of the whole) and with the exception of the Great Mother Goddess They are, although very powerful, not omnipotent. This is why we must invoke Them if we wish to communicate. We set our intention, call to Them, create a link and stretch our consciousness.

If They wish to commune with us, They will respond and follow our link. There are some that feel that the Gods need our worship and that it sustains Them. Whether you share this view or not, it is true that They need us to send our energy during invocation to help Them manifest. The reason for this is that our doing so creates a current of energy that acts as a beacon, leading back to us. The exception of course would be the Great Goddess, since everything in creation is a part of Her already and She is truly omnipotent. I will say however, that building an energy current to connect to Her will speed the process along and make a stronger connection.

Before attempting any invocation, it is vital to have a preexisting desire to connect to a specific Deity. If you don’t have a chosen Deity yet then, research, research, research! When you have found a Deity that ‘speaks’ to you, study the myths and legends about them and what herbs, stones, animals, colors, and symbols are sacred to Them.

When you have a solid understanding of Their nature and worship, it is a good idea to set up an altar using the colors, herbs, etc. that appeal to Them. As a minimum, have an offering bowl on the altar and a candle of the chosen color. Begin a daily devotional at this altar by lighting the candle and placing a bit of food or drink in the bowl (to be buried later) and then praying or writing verse to your Deity.

This is a minor form of invocation and helps build your connection to the Deity even before you undertake the full invocatory process. During these devotionals, it is a good idea to ask the Deity to send you signs throughout your everyday life if They wish to communicate with you. Keep a journal for at least one full cycle of the moon.

If, after this cycle you feel that the Deity wishes you to commune then, the next step of the conscious building of faith may be taken. This is a very important step in the invocatory process. The subconscious mind is a link to the hidden sphere of our psyche that connects directly to the Gods.

In order to open ourselves to this sphere, we must program the subconscious by a deliberate act of will. What this amounts to, practically speaking is the creation and use of what are known as ‘words of power’ to help our minds open to greater awareness. To create words of power, you first need to have a basic knowledge of your chosen Deity.

As an example, let’s say that your chosen Deity is a Sun Goddess. To create the words of power to connect to Her you will need to be in a sunny location that you would consider a place suited to Her taste. Then, you will need to immerse yourself in total awareness of Her power. In this case, I would recommend sunbathing (safely, with sunscreen of course!) while meditating on Her qualities.

When you feel a connection to Her, state your chosen word, words, or phrase out loud and also state that whenever you say these words, the memory of this experience will fill your mind once more. The words chosen can be anything but, should relate in some way to the chosen Deity. An example would be, ‘The power of Name of Deity fills me now.’ You may repeat this exercise as often as you wish, but let’s now move to the final step; putting our process together.

Invocation

To begin the invocation process, as stated earlier, we must first set our intention; we wish to communicate directly with Chosen Deity. Next, we must clear the mind through meditation and reach a receptive relaxed mental state (this is now recognized as the alpha brain wave level) . We must also release our preconceived notions about how invocation should occur or what the process will be like; just surrender to the process of communion. When we are in a receptive mental state, we must visualize the Deity in whatever concept you have of Them and also, visualize a beam of energy extending from either your ‘third eye’ or heart (depending on personal preference) out to Them in their realm.

Now, call on the Deity and repeat the words of power that you have created while rocking gently back and forth, adding a ‘tugging’ feeling to the beam of energy in order to create a pathway for alignment. After the connection is felt, you may communicate in whatever way you wish. For me, the first time invocation was achieved the Goddess opened my third eye and I began to rapidly develop certain abilities, psi empathy being the primary one. I can only speak for myself and your results may vary.

This process must be repeated, usually several times in order for it to work. Repetition trains the mind and Spirit and creates a strong link to the chosen Deity. Of course, there is a chance for whatever reason, that the Deity will not wish to commune. Always remember that these are conscious, three dimensional beings with a will of their own; they are Gods after all. Never forget this. Never patronize or diminish them or you will feel their wrath.

I hope that this information will help any and all that wish to deepen their connection to the Gods.

Blessed be.

Footnotes:
Power of the Witch by Laurie Cabot
Earth Magic by Marion Weinstein
The Black Book by Blackthorn Furie

Pagan Values: Faith and Magic

Pagan Values: Faith and Magic

Author: Morgan St. Knight

What is faith? That question creates a conundrum for Pagans. We identify ourselves as Pagans because our views differentiate us from other religious groups–specifically, our views about Deity/Deities. It’s how we relate to those Deities that brings up the question of faith.

We’re in a unique position, we Pagans. Those of us who follow traditions such as Wicca and similar systems believe in magic; we believe that we can alter our world in certain ways using ritual, creative visualization and projection, and the proper focus of will and intent. But where do we draw the line between trying to accomplish things with magic, and giving our trust to the Gods to help us find our way, even if the outcome isn’t what we’re expecting? Can we trust–can we really believe –that the outcome, whatever it is, will be the correct one if we turn things over to the Gods? More importantly, do we have the courage to step over the dividing line from the realms of magic into the realm of faith, or do we repeatedly fall back to the option that lets us try to manipulate outcomes to suit our will?

One of the reasons Wicca appeals to so many people is that it theoretically allows us an extra measure of control over our lives through magic. This aspect of the Craft seems, at times, to truly fulfill the definition of a glamour: an illusion that befuddles the mind, hiding the truth, sometimes to the gazer’s downfall.

It’s no blame to anyone who falls under that particular spell. The mantra “Change your life through Magic” is practically shouted from every corner of every New Age or occult bookstore I’ve been to over the past decade. If I didn’t have 30 years in the Craft to ground me, I might leave those bookstores either with armloads of books I couldn’t afford, or the nagging sensation that yes, I should change my life; surely with so many books offering so many solutions, I must have problems I never even knew about, problems I must change through (dramatic pause) … The Magic Power of Witchcraft.

Once upon a time there were stores that didn’t leave me feeling this way. Longer ago than I care to remember, there were little nooks in small arcades, and independent bookstores on out-of-the-way street corners, where I could find a treasure trove of magical tomes. Of course they also sold books of spells for accomplishing great and marvelous things (with prices that guaranteed the publisher, at least, would see great and marvelous profits) , but not every book in the place was about that. One of my most treasured books from those days is Syblil Leek’s The Complete Art of Witchcraft. It is not full of spells, but thoughtful chapters on what some Witches believe, and a chapter of prayers… yes, actual prayers, asking the Goddess for help, but not conjuring or demanding or binding or bargaining for any specific outcome.

Those who have read that book may not be particularly keen on Leek’s brand of Witchcraft, but at least give her credit for putting out a book that was intended to educate, inform, and guide both the general public and aspiring Witches with a good foundation in basic truths, rather than a quick do-it-yourself guide. True, Sybil wrote her share of books with spells as well, but still, they had a good bit of substance. They had background information on methods and ingredients for one, not just a quick “here’s a list of stuff, here’s a choreography routine, go make magic” approach.

I don’t want to come off as downing the magical aspects of Wicca and championing faith alone. Far from it. I have charms for safe travel in my car, amulets to ward my house, and I perform many spells to help others, from healing spells to protection rites to spells for success. Sometimes I perform the same spells for myself. I cast general spells for love for others, aimed at bringing the right person into their lives without binding a specific person. (I hesitate to do that particular magic for myself. I’m always afraid that if I conjure for “my true and perfect love” I’ll open the door and find a giant wheel of Brie waiting for me. Truth hurts.)

I do, however, try to maintain perspective. My first faith must be to the Goddess and the Gods. Belief in magic (and I do draw a distinction between “faith” and “belief”) must come second in my life. I’ve had more than enough experience to believe magic works. That’s not the issue. I can cast and conjure all I want, but if the results are against the laws of the universe and the will of the Lady, I won’t get anywhere.

Whether I’m working for myself or others, I always include the stipulation that any spell I work be correct and for the good of all; this does leave open the possibility that the spell won’t work, or won’t produce the planned results, because doing so would hurt me or someone else. However, if the alternative is to demand to get my way, period, then I could be in for some very unpleasant results. Better to let higher powers weigh in and make the judgement call. That’s one area where faith comes in.

As I’ve indicated, having faith in the Goddess doesn’t mean I just sit back and pray. From my perspective, magic is a tool we are given, and we have the right to use it. Sometimes, we even have an obligation to use it. There is no more fault in using magic than there is in using a more mundane tool such as a dishwasher. Granted, I generally don’t cast a circle and wear flowing black robes to do the dishes (unless the casserole dish is crusted with burnt tomato sauce–all bets are off then) , but there are notable similarities. The key to using both magic and dishwashers is to have reasonable expectations, and to be responsible about it. Just because you can use magic or a dishwasher, doesn’t mean you always should.

For example, I live alone. That means I usually have one bowl, a glass, and perhaps a plate from breakfast, a container or two for the lunch I bring to work, and another plate and glass from dinner, along with the attendant cutlery and a pan or two every day. Not counting the pans, the items would fill less than a quarter of the dishwasher. Can I run it every day with so few items? Sure. Should I run it every day? Just so there’s no question about my eco-responsibility, I don’t. Much of the time I find it’s less wasteful to just do those few daily dishes by hand. I end up using the dishwasher once a week, at most.

Similarly, I can go for a heavy-handed approach and use magic every time a tough situation arises, or I can use it as an aid while taking a more mundane approach.

Suppose I have to deal with an incompetent boob at work, whose messes I have to continually clean up. No problem! Let’s just pull out the poppets and dagydes (how’s that for old-school?) Maybe a little War Water and Hotfoot Powder to push them on their way–after all, I practice root work as well as Wicca. Might as well flex those muscles once in awhile.

If the twit at work is really getting my goat (such layers of meaning in that phrase for a Witch!) maybe I can try a little sortilege to boot. Sure, it’s time-consuming to engrave that lead disk with a lengthy incantation in Demotic Greek, bind the poppet to it with knotted thread, then find a grave to bury it in, but the results could be well worth it.

Or maybe I could just talk to my boss, bring my concerns to her, and if that doesn’t work I can take things up with Human Resources. In my company, dealing with HR is a lot like dealing with the Sidhe. Good luck cornering them, but if you do, you often get what you need. Like doing the dishes by hand, the simple approach can work wonders, and in this case it’s preferable to the risk of being caught sprinkling arcane substances around that obnoxious co-worker’s desk. Ever hear of harassment and creating a hostile workplace? You can bet your employer’s attorneys have heard of it, and they don’t find it amusing.

However, to boost my chances of successfully dealing with the situation, I can easily add a little magic to the mix. Before approaching my boss or HR, I can perform a ritual to ensure there are no blocked communications when I relay my concerns. I can light some blue candles for peace, a yellow candle for Mercury/Air to ensure clear communications, and burn an herb or two of Mercury as incense. I find cinquefoil or cinnamon work well. I can carry an aquamarine when I meet with the person in power, to ensure smooth communication as well as to generate an aura of pleasantness for the meeting. Certainly that will be a welcome aid, since I’m likely to present the case that my co-worker would be far more utilitarian as a harvest scarecrow (how about a little fire?) . In this case, the magical solution is meant to augment, not replace, the mundane solution, just as using dish detergent and a good brush are meant to make it easier to clean dishes by hand.

That scenario is a bit cut-and-dried. It’s a pretty good case of being part of the problem if you refuse to be part of the solution. But things aren’t always so black and white. Sometimes it’s hard to figure out if and when you should start relying more heavily on magic, or if you really do need to let go and let Goddess. It’s a tough one, isn’t it? If you start to give up on magic as a solution to a particular situation, you’re admitting defeat in a way. You’re admitting that your efforts aren’t succeeding… which is tantamount to saying that you aren’t succeeding. All those little goodies in those drawers under your altar–those crystals, herbs, candles, special wands–really do sing a siren song when you’re faced with a knotty situation. If you don’t learn when to let go, you could end up running for the Book of Shadows every time you hit a speed-bump in life. This is not a good thing.

Back to dishwashers, maybe you’ve heard that you can use yours to cook dinner. Yep. Just wrap the food up well in foil and run it through. There are recipes on the internet for cooking everything from salmon to lasagna in your dishwasher. Some even say you can wash your already-dirty dishes along with your meal if it’s wrapped tightly enough. Yum.

Would you want to eat something cooked in a dishwasher with yesterday’s dishes, seasoned with a nice helping of Cascade, just because it was easier than turning on the oven and cleaning up another pan? And really, do you want to spend all of your time at your altar demanding that things go your way, instead of accepting that maybe, just maybe, if you let things go, they’ll work out? That if you just stop waving the wand for a minute and let the universe unfold as it wants to, maybe real magic will happen?

The dishwasher and the wand are waiting. Go ahead and use them for non-reasonable purposes if you’re of a mind, but I predict that either way you’ll have a bad taste in your mouth at some point.

That said, there are times when you not only can, but should use every means at your disposal for a certain end. These are desperate times, times when you or someone you know is in a terrible situation, maybe even imminent danger. Who can forget that scene in the book Mists of Avalon where Igraine dares to perform a magic she doesn’t know well, to send her spirit to Uther to warn him of Gorlois’ pending attack? She pays a heavy price for it, but in the end succeeds.

Romanticism aside, there are sadly far too many situations where innocents are endangered by domestic violence. Spouses and children are killed or injured by domestic violence every day. The numbers are staggering.

If you or someone you know is in this situation, it is perfectly acceptable to pull out all the stops and work magic, so long as you take every practical action as well to get the person at risk out of harm’s way. That mean’s packing, leaving, and seeking shelter as soon as possible. It means being willing to go to the police, swear out complaints, show up in court, and to tell the truth about what happened. It may mean moving to another city or even another state. You must be willing to do it. This is one time where faith alone will not be enough; the Goddess will help you if you make the sincere effort to help yourself and defend your self-worth. But you cannot expect her to ride in like the Morrigan, waving a fiery sword to defend you and whisk you to safety. You must do the real work yourself.

Far be it from me to say you shouldn’t use magic as well, and call upon Hecate and Kali to come to the aid of you or the one at risk, to do whatever is needed to keep the attacker from causing further harm. This could easily be a case where the thin line between a magical working and an act of prayer vanishes entirely. Make your case to She Who Devours, as strongly as you can. If there isn’t time for a formal ritual, if you have only a short time to act while the tormentor is at the store or passed out from their latest binge, then make your plea while you gather what you need and GO! Remember, will and intent are key components of magic, and a prayer born of primal need certainly focuses both will and intent.

In my view there must be no equivocation in these circumstances. While I typically ask that my spells be for the good of all and harm none, I might eschew that in this instance. If domestic abuse is involved, you cannot water down the invocation to Hecate by saying “But please don’t hurt him”. I would counsel against specifically demanding that harm come to the attacker, even though it might well be deserved, but under no circumstances would I want to set limitations on the Powers I invoked to deal with the criminal in question.

For those of us fortunate enough to be in good domestic circumstances, perhaps an act of faith is warranted. When you get up in the morning, do you ever pray to a Deity just to pray? Do you give thanks for all of your blessings, including the blessing of another day in this beautiful world?

I make it a daily morning ritual to give thanks as I’m preparing my morning meal, and again when I step outside to meet the day. As I mentioned above, I do root work, which is based in the traditions of the African Diaspora. Here is a simple prayer I’ll share with you, based on the practice of mojuba, or praise-song, from some African countries. I say this prayer the moment I walk outside my house, rain or shine, for the first time of the day:

“Owner of this day, thank you for the beauty of this day; Owner of this world, thank you for the beauty of this world; Giver of Life, thank you for the gift of Life and the beauty of Life. May all my senses always be open to the gifts You have given us, and may I always have gratitude in my heart for Your blessings.”

If you don’t already do it, I’d like to invite you to join me each morning in spending a little time just giving thanks, and taking time with whatever Deity or Deities you honor. Add that quiet time to the evening hours as well, if you can. You don’t have to talk much, just open your heart. The Gods aren’t always much for talking either, although if you learn to listen you’ll find They’re always communicating in other ways.

The next time you run into a tough (but not dangerous, as outlined above) situation, try bringing it to one of these sessions, and making a conscious act of focusing on it, defining it, then letting it go. Don’t let that stop you from taking mundane action to solve the problem, if that’s an option. But rather than whipping out the athame and casting a circle, try instead to cast your problem to Universe and see what happens.

I predict that if you do this several times, you’ll find solutions come up even though you aren’t specifically performing a ritual to make it happen. They will–yes, as if by magic–appear to you in unexpected ways. Do this, and soon you’ll find that you can ease your case-load of spell-casting. You probably won’t get rid of it entirely; I know I certainly don’t intend to give up the old summon-stir-and-conjure routine. But I’ve found my spell-casting and healing efforts are much more focused and successful when I let some situations resolve themselves. I have more energy to do work that’s really important for myself and others.

Most wonderfully of all, I’ve gotten to the point where I feel the Universe is my friend, and I don’t have to work magic day in and day out just to get by. I can save my energy for the times it’s really needed. Give it an honest try, and I’m sure you’ll find stress easing out of your life, and good energy pouring in.

I have faith in it.

The Work Ethics of Magic

The Work Ethics of Magic

Author: Crick

Every once in awhile I will take a look at what is being offered on the Internet in relation to paganism and as usual I come away slightly amused. Not that the information that is offered is of no consequence, in a basic way it serves its purpose. But then I begin to wonder if folks have taken such information and have enhanced and/or built upon their natural abilities. For the greatest magic in the world comes from within first.

Each of us is born with latent energies and the ability to tap into a source of energy/power that is much greater than any one individual. I personally like the term, “Mannuz” when describing such energy. This term is from the Hindu Vedas, and basically refers to the Self as part of the universal energy.

As a Traditional witch I resonate with such an ancient concept in that I endorse both, the concept of Animism and the ability of the individual to become as one with the universal energy. It is this union of the human psyche with such energy that creates the energy that what we know as magic. The developing of such abilities is not something that can be done instantaneously.

As an analogy, one does not learn to walk all at once. And Mannuz is an ancient primordial energy that takes a consistent effort and desire to learn. And in this time and age of instant gratification, extra effort and concentration may be required from those who wish to achieve their utmost abilities as such. This is in part because the work ethic of society has undergone some serious downward revisions that are not exactly beneficial to the honing of one’s magical skills.

And so what steps does one take you may ask, in order to step beyond the plethora of basic information that is out there? Obviously I don’t have all of the answers, for each of us are students for the duration of our lives here on earth. And each of us has our own unique goals and spiritual lessons to absorb. But as an old witch I do have some general suggestions.

The first and foremost suggestion is to be absolutely honest with one self and examine the goals and expectations one seeks from being aligned with paganism and the mystical arts. This sense of honest assessment will determine the amount of effort you will need to put forth. Many folks are ok with just wearing a title without any real substance.

This is not intended to be a sarcastic comment but rather a pragmatic acceptance of our pagan community as it is today. If you decide that you are one of those who desire to advance spiritually in a meaningful way, then the next step may be determining just which path provides the means necessary for you to advance in your journey. There are many, many choices in this respect due to the advent of the Internet. As you make this decision, you may want to keep in mind that whatever path that you choose should be seen as a supplemental tool to your spiritual and mystical growth.

As an individual, your goals and spiritual experiences should take precedence over anything else. For each of us is going to grow more or less according to our individual needs in life. The mystical arts and one’s individual spiritual goals should never be defined by the needs of the mass, though each individual can and does add substance to the group setting as a whole. This is what separates the mystical arts from the tenets of organized religion. Even when within a group such as a coven, we are still individuals.

Having made the aforementioned assessments, the next step may be to actually hone one’s abilities through daily — yes, I said daily — practice. The mystic arts in general and magic in particular should be a part of our every thought. And not just something that is half-heartedly engaged in on certain days of the year.

Mannuz is a consistent and ethereal part of our lives. We are constantly though not always consciously connected to the energy that forms the basis of our latent abilities. And this brings us to the next consideration when embarking on the path of the mystic arts. Our level of personal responsibility will over the course of our lives, define our spiritual growth and our ability to utilize that energy which we manifest into magic.

For instance, something as mundane as the spoken word carries power. Do you consciously think about what you say to others before releasing such energy at your fellow travelers? When was the last time that you stepped outside and felt the energy that emanates from the stars above?

When was the last time that you looked up at the clouds and saw familiar shapes forming? When was the last time that you felt a gust of wind touch your cheek and felt the energy of those that that gust of wind touched before it came to you?

These examples may seem benign, but it is such a sense of awareness that one develops when one consciously seeks to expand their latent talents. Magic is not just about manifesting energy into tangible results. Nor is it about making requests from Deity, for Deity has provided us with a plethora of tools to be utilized in our spiritual and mystical goals.

We as practitioners have to but put forth a bit of effort that will in turn open up other avenues of advancement. For each time we experiment and arrive at the answer to a mystery of life, there is always yet another mystical mystery waiting to be experienced. Each of us as individuals has the power to determine just how many such experiences we are willing to confront. And it is that will and desire that determines how far each of us will spiritually grow.

Simply reading books and paying lip service will reap only the results that they have sowed.

It is a well-known practice of folks who engage in the mystical arts these days to want to supplement their latent abilities with external tools. And that is all good. Instead of purchasing your crystals or wands from a store, where your selected tools have been handled and infused, with who knows what or whose energies. Perhaps you may want to consider putting forth a bit of personal effort and taking a walk into the woods and/or mountains and actually harvesting your tools directly from Mother Earth?

Yes, it is easy to come up with a thousand excuses as to why you would not want to do this, but then we get back to the question of work ethic and how sincere you are in your efforts to improve yourself spiritually and to enhance your magical talents. As an individual, only you can provide an honest answer to yourself. You have no requirement to answer to anyone else.

But at the end of the day, you may want to keep this in mind: Anything that affects ones spiritual growth and the development of their magical abilities always starts from within oneself.

Each of us has an inner voice, listen to it, it is there as a guide. Some will realize great strides in their mystical abilities, others not as much. But then it is what is. Magic and the mystical arts is not an equal opportunity for all. It requires discipline and a true inner desire and just as importantly a strong work ethic in order to truly succeed.

On Fluffy Bunnies…

On Fluffy Bunnies…

Author: Sarenth
As our religion becomes more prominent in the mainstream media, I find myself feeling more and more getting a feeling of competition within the Pagan community. Given that my exposure to the community of Paganism in general is relatively little, consisting of the Pagan community in my backyard, what is in books and on the Internet from sites like Witchvox.com and Rendingtheveil.com, I don’t entirely know if this is rippling through the Pagan community at large or not.

However, as I see it, there are well written but somewhat short-tempered, self-righteous or outright assertive posts and essays being written about ‘what makes a Pagan a Pagan’ and what a Pagan ‘should and should not be’. Some of these are to be found on Witchvox and Rending the Veil, some are to be found on personal websites and yet more in the pages of books from authors of all stripes.

It would seem that some in the community, whether they are in a prominent position such as that of author, editor or any other seemingly ‘big’ role in our community, are wishing to define exactly down-to-the-letter what makes our religion, our religion.

Mind you, I am in the Georgian Tradition of Wicca as an Initiate, but I still work with Gods and Goddesses that I did as a Solitary, so I understand that tradition and values of a ‘lineage-based’ coven structure can be as important to a person as a ‘free-form experiential based’ spirituality. I know that traditions and codes of practice can make or break a person’s spirituality, both from my time as a Catholic and as a Georgian. I also know from my experience as a Solitaire, that sometimes the complete defining of rules and regulations as to ‘how the world works’ and ‘what Paganism is’ is not only spiritual caging, its spiritually debilitating.

Yet, this view of spoon-fed spirituality and/or religion seems to be what some in the community want, a Codes of Behavior and a ‘This is What We Do as Pagan’ manual. I’ve been there, done that with the Papal, Canonical and Scriptural law of Catholic Christianity. Maybe this is my own bias, but after many of us in the community come from a spirituality and religion of strictly defined relationships with God, Goddess, Spirits of all types, our fellow humans and Nature Itself, why would you build up another faith that embraces the same kind of rules that inspired you to move away from, or not accept?

As an example, recently codes of dress have been examined as to what a Witch should and should not wear. Sometimes the opinions therein were based upon what would and would not offend others, which, to a point I can concede is important that you be mindful of others. However, why would we go to a religion that celebrates life, traditions and paths in its myriad of forms, and then shut up those who celebrate their particular form, tradition or path, self-made or no?

The many ‘anti-fluffy bunny’ websites out there that made extensive use of examples of ‘what not to do’ or ‘what makes a fluffy bunny’ are another example of what I see as community self-hate. Rather than ask what these people believe, and try to see their point of view so even if their information is historically or practically (i.e. rooted in this physical, mundane reality) our community, it seems, has taken to name-calling and elitism.

Yes, I know that some viewpoints cannot be argued with, changed or sometimes understood because they are believed in so fervently. I also know that some individuals should not be tolerated, such as those that seek to harm children or those who exist in our religion for the sole purpose of fattening their wallet. Despite this, many ‘fluffy bunnies’ are picked on, ostracized and in general, swept under the rug or pointedly hushed down by those who do not agree with their views. While I am not asking those who do not agree with what is called ‘White Lighter’ or ‘Fluffy bunny’ views to spontaneously accept or begin dialogue with them, I would ask you this: think upon what impact you have on them.

Let’s do a few what-ifs down this line of thinking, with three differing scenarios with three possible results afterward.

Scenario 1: The person is new to the Craft and Paganism and has a near-to-no understanding of either. They are looking for information on these subjects and things related to them. They read a book or a series of them and look at it/them as canon as to ‘how the Pagan world works’ (whether by cosmology or magick) and so, embrace the book and its author as their religious and magickal foundations.

If you approach this person in a manner that is demeaning or hurtful (i.e. judgment calls, jabs at their inexperience or lack of understanding) then you could do a number of things to them. First and foremost, you could drive them from ever fully embracing Paganism and learning the subjects you would prefer they learn. Second, if you don’t outright drive them off, you could make it so they will have a precedent of what a person ‘who knows what they are talking about’ acts like; would you care for someone to treat you like that and represent your religion as you just did?

Third, if they do not leave Paganism and do/do not adopt your ‘views’ as you gave them to them in your demeaning/hurtful stances, they may yet go further into what might be the very practice you feel is incorrect. Worse, they may get into other forms of the same practice that are much more dangerous or forms that might reflect poorly on the Pagan community.

Scenario 2: The person is one who has been in the Craft a year or so with a little experience of Paganism under their belt and is starting to foment relationships with Goddesses, Gods, Spirits and the like. They tell you that (as an extreme example that I have seen cited elsewhere) the Celtic Triple Goddess, The Morrigan, has tapped them for a special partnership and it involves something like making war on anger with hugs and practicing Perfect Love and Perfect Trust.

While this might make you laugh, think of how your dismissal of their spirituality and personal relationship with Deity affects them. Not only this, but who are we, as people to dictate to others how God/dess relates and shows itself to other people? While we do have precedents of how most of our Deities act, react and go through the cycles of the year (i.e. the general nature, demeanor, etc. of The Morrigan) , who are we to tell them that that particular Deity ‘just doesn’t do that’ or ‘never acts like that’. I would feel for so many peoples’ criticisms of absolutist faith and/or spirituality (this I feel can occur in any faith) in the Pagan community that such thoughts, while they may be true for our realm of experience, may not be true for theirs and so, should not be dismissed out of hand.

Approaching a person with such an attitude can have little effect on them, especially if their faith in their God/dess, path, etc. is strong. However, for those who have just began or are strengthening their relationship with their Deity, I find that this is a particularly vulnerable time for new Pagans or Pagans developing in their faith; one which needs care and gentleness to be heeded when people of the same faith speak with them or work to ‘correct’ (i.e. historical precedent of The Morrigan in this case vs. the person’s personal experience) their perceptions of the Deity in question. An approach that is too strong in terms of confrontation, or too harsh in terms of the ‘correction’ can produce long-lasting harmful effects.

First, among these effects could be a sense of not knowing what Deity is like for them. If they have approached Deity, I would believe most have had a certain list of things that is associated with the ‘presence of’ or interactions with of Deity. When people are then are told such things are wrong and given a differing list, one that feels alien or perhaps even exclusionary to their feelings on Deity Itself, they can be turned off to working with Deity entirely and either focusing solely on magick or other Pagan pursuits, or simply dropping Paganism altogether.

Second, I have seen people whom go through a bout of the possibility listed above, only to come out of it always questioning if they have really perceived the ‘presence’ of Deity, or second-guess conversations and interactions with Deity. This is not to say, ‘get rid of your critical thinking when Deity tells you to do something’ or something similar, it merely means that the entire belief in the Deity, or It’s ‘presence’, faith in It’s existence as the Pagan has experienced it, etc., suffers. Faith that is blossoming can suffer a little or a great deal, and I find this is dependant on the person, their convictions and perhaps how much support they have from their community. Though I have seen a Solitaire friend of mine endure the two examples I listed above, I do not find in my speaking with Pagans (like those I find/listen to in bookstores or in chatrooms or message boards) that this is usually the case. People need a support network, and it serves no good to take the Goddesses and Gods they work with in the way they work with them, out from under their feet via their budding faith.

Third, if they do weather the first two outcomes, it could be entirely possible that they emulate the behavior of snap decisions, judgment calls and judging others’ relationship with Deity by their own experiences or by history’s standards. To reverse the situation: would you want a person who has worked with The Morrigan for twenty years tell you that you are working with/worshipping/etc. Her all wrong, and that the She now and always has wanted Her priestesses/priests to make war on anger with Perfect Love and Perfect Trust?

Let’s say in this hypothetical that the history books and records of The Morrigan’s followers are in line with what this person claims, and that you feel completely different, that Morrigan is (as She is described to us in actual Celtic lore) is a War Goddess, but not just of War, but also Death and Fertility?

Scenario 3: The person is part of a group/coven/order/etc. that espouses what could be considered to be ‘fluffy bunny’ beliefs, doctrines, relationships with Deity, etc. They are devoted to these beliefs, and so on, and fervently believe them, but they make claims that are, for instance, historically inaccurate about The Morrigan and Her followers, priests and priestesses when the Celts as a culture still thrived. They follow these teachings with a deep attachment, despite whatever historical or practical errors there may be in them.

As I have asked before, who are we to dictate how people relate to Deity, or practice said Deity’s teachings in a modern context? Are we to begin the practice of ‘proper way to honor’ such-and-such a God/dess? Are we to eliminate Unverified Personal Gnosis (a sudden spiritual awakening that can be brought about by ritual, possession by God/dess or other methods, with results, such as messages from Deity, internal enlightenments, ah-ha moments, etc.) from our religion?

What if you were told something by your God/dess that It wished to change a practice, ritual or your relationship to It, immediately, contra to history’s record? Would you tell you God/dess no, that’s not how we’ve done things, so you aren’t this or that God/dess? If someone made the move to ‘correct’ you on your beliefs, your coven’s teachings, etc., how would you feel?

From the perspective of the person whose group vision you’d be trying to ‘correct’…

First: they could react to your news in either evaluating their religious, spiritual, magickal, etc. conclusions or otherwise absorb the information you present, or put up resistance of some magnitude. At its worst, this would probably escalate to a screaming contest, whether or not you participate. Putting in the way the Chris Rock as the character Rufus does from Dogma, (directed by Kevin Smith) : “I think it’s better to have ideas. You can change an idea. Changing a belief is trickier. Life should malleable and progressive; working from idea to idea permits that. Beliefs anchor you to certain points and limit growth; new ideas can’t generate. Life becomes stagnant.“ It may not, however, be your responsibility to be a catalyst for this growth; it may need to come from within the group.

Second, whether or not they absorb your ideas is moot if they shut themselves off to the ideas of others, replacing their ideas and beliefs with just as much zeal as they previously had, maybe more. So, rather than enlighten, inform or otherwise aid your fellow would-be Pagan, you may just trigger them to shard off from the community at large even further. Teaching them an open mind, much more than the ‘correctness’ of their faith, I feel, is the way to go. You cannot absorb new information if your mind is closed only to what you are told or believe. How are we to expect our children or fellow Pagans to be open to others if we expect them to adhere to hard-and-fast rules about how they ‘are to be like’ or what is ‘officially Pagan.’

Third, they could take everything you try to instill in them the way that you desire, and either assimilate or otherwise consider the application of the knowledge, teachings, what-have-you that you wish to bestow upon them. They could also take everything you’ve said wrong way, become incredibly embarrassed and/or angry, or worse yet, hostile and retaliate.

This is how Witch Wars start, by absolutist thinking.

Absolutism, by its nature, allows no other viewpoints other than the one in control, and so long as two sides disagree and cannot peaceable communicate, there is conflict. This is part of my issue with the Pagan community in general; we bill ourselves so often in public life as being the compassionate, tolerant ones that don’t mind other peoples’ faiths, or beliefs and then we turn on our own people who ‘might make us look bad’. For what?

Why do we even persecute the ‘fluffy bunnies’ real or no? Is it for us to hold up a sign saying ‘We aren’t those flakes! Look at us, we’re Pagans and have as much right to be part of the mainstream! We don’t have weird, counter-culture beliefs or relationships with God/dess, Spirits or any of that crazy stuff!’?

Is it so somehow we feel we get a smidgen of superiority for pointing out that ‘this is only a subgroup’ to people who question us about the attitudes and beliefs we actually normally hold, which are then attributed to ‘fluffy bunnies because we don’t want to explain them, they are controversial or are contra to the mainstream religions?

Look at the Great Rite or Heiros Gamos, for instance; how many of us have explained to others, that though this started off, for instance in Wicca, as a fertility rite between a High Priestess and High Priest of a coven only symbolically? It was performed for real at one point, we’ve only recently stopped doing it, and it’s not some fringe thing.

Pagan rituals are abundantly about fertility, sex and the two colluding between the High Priestess and High Priest and the land for a bountiful harvest. Yet I have seen this practice of the physical copulation referred to by authors and people of the Pagan community as something ‘the fringe’ which, generally, will include fluffy bunnies does, and it The Great Rite is now largely symbolic

In short, it is time to stop using the ‘fluffy bunnies’, ‘goths’ ‘Renaissance Festival freaks’ and all the other straw man labels as scapegoats for the parts of our religion that we don’t want to talk about, that do not jive with the mainstream faiths, or to one-up each other. It is time to stop competing and it is more than time to start coming together and working as a whole for a better future.

If we do not open up our ears and our minds to other people, how can we expect others, i.e. Congress, to do the same for us when we want a bill passed? If we are waging war on people of our faith, regardless of how we express it, then you are doing no one any good, save those who wish for our faith to disappear.

I am not saying capitulate to those whose view you do not believe, but I firmly believe that clinging to dogma, or beliefs for the sake of doing so is not wisdom nor is it courage. It is stubbornness and self-destruction that drive us to doing this, and it is time we stopped arguing with each other, and started conversing.

As much as you may not like it, I feel it is high time we listened to these voices of our community, who may, if we listen, teach us more than our books and personal knowledge can.

Tears of a Witch

Tears of a Witch

Author: Crick

As I wander through the beloved woods, ever so grounded and connected to Spirit, I begin to think of the fear of witchcraft. Such a fear was started by a religious belief system seeking power and control over others. And through the last two centuries this baseless fear has resonated like a war drum through generations of folks. Folks who dared to walk a path that began with the dawn of humankind have lost their homes, their belongings and in many a case, their very lives.

And so I pause beside a woodland stream, as I wonder why.

Are we not all seekers of the light? Do we not all seek the answers to the Great Mysteries within our own beliefs? Are not all beliefs systems, whether religious and/or spiritual simply a possibility to achieving one’s afterlife goals?

For no religion and/or spiritual path has a definitive answer to what our chosen Deity has in mind as far as the Grand scheme of things. As I watch the rivulets of water wash over this streambed strewn with multi-colored pebbles, I think of how generations of folks have come and gone, much like how each rivulet passes down stream. And yet such misguided beliefs have remained in place like the pebbles cascaded across the bed of this secluded stream. Unmoved though a new generation of water sweeps over them.

And then I begin to think that if we do not have the answers, why one would want to be locked into a strict dogma that filters out any new and fresh ideas about spiritual ascension. Seeking answers to such a grand mystery is an on going process. Choosing to be stagnant in one’s spiritual progression leads me to think that perhaps such a belief system it’s not about spiritual growth to begin with.

And so why the hate mongering and the overwhelming fear?

If one is secure within their beliefs, shouldn’t there be a tendency to at least listen to others even if one chooses not to accept what one hears from others. This is known as communication. But when there is no such open communication, it leads me to wonder from where the insecurities that have spanned so many decades are originating.

For as a witch, I offer no harm to anyone unless it is in self-defense. I seek not to convince others of my beliefs; for such beliefs are a mark of my individuality and are constantly undergoing changes as new revelations becomes available.

Does such institutional fear come from the knowledge that a witch connects with Mother Earth as a way of life? I would ask why those who carry such fear in their hearts do not themselves utilize such a rich resource of knowledge. For such knowledge is there for all.

Witches are chastised and have even been put to death for connecting with the spirit realm, and I wonder why. Do we not all have a spirit within us and will we not all revert to spirit when our time in this realm comes to a close? What is there to fear?

Witches are disavowed for drawing upon the energy that is all about us and manifesting this energy into a tangible result. Do not all religions and/or spiritual beliefs follow similar patterns though they may use different words and actions to initiate such workings? Is not such a divine gift available openly and freely to all who seek such inherent abilities? Does Deity select but one belief system and cater to just those thoughts? Or does Deity transcend such narrow parameters and in fact respond to all who seek regardless of which path they follow?

So why manifest such lies and unfounded hatred?

As this stream in the middle of the woods flows over the bed of pebbles, does it really care if some pebbles are red, or brown, or black? Or does it just want to be free to follow its destiny without a barrier created by humans. Are humans any less worthy of such a freedom within their beliefs?

As I think these thoughts, tears run down my cheeks. As a witch I seek to stay connected with the old ways. Ways that have served humankind for so long. Ways that open doors to those places that are now shrouded in the mists of ignorance. Ways that allow me to utilize introspection in an effort to see my own faults and thus gives me the strength to address them in a positive manner. Are such practices so terrible that they deserve the scorn of so many who do not attempt to try and understand?

As a witch, I too walk about in a state of fear. A fear based upon the realities of our society. There is the fear that I may lose my means of employment, if my spiritual path comes to light. This is an established fear that has come to pass at one point in my life. There is the fear that bodily harm could come to me and my loved ones by those who blindly wallow in ignorance, simply because I choose to believe as an individual. This is yet another bitter experience that has raised its ugly head at one point in my life. And once again, I have to ask why.

Why can we not all accept the fact that we are seekers on the path of life? And as it is with such travelers, no one person has all of the answers.

As I stand here on this cold autumn morning and watch this small stream flow by, I know within my heart that in time this stream will wear down the pebbles that it flows over. And that in time new pebbles will take their place.

As a witch and as a human, I can only hope that such a transition will take place in the river of life and that the fear and the ignorance will in time be worn down as well. I desire that which I wish for others, the right to follow my path without obstructions being placed before me by other humans.

I seek to not judge others nor do I seek to be judged.

When Your Pet is More Than A Pet – Familiars and Avatars

Author: Bronwen Forbes

As a prologue to this, you need to know that Herne has been my patron God since I was nine years old. You don’t need to know, but you’ll probably figure out by reading this (if you haven’t already) that sometimes I’m a little slow to notice the obvious.

A few months after adopting my red and white beagle mix Herman, I was trying to sleep in one Saturday morning when I began to idly wonder, “There are so many Goddesses with dogs as part of their symbolism. I wonder what Gods are associated with dogs, too?” And then it hit me like a two-by-four to the forehead. Herne, Lord of the Wild Hunt, is very much associated with dogs, especially red and white hunting dogs, than you very much. (I warned you I’m a little slow sometimes) .

Needless to say, sleep was no longer an option. I sat up and looked at Herman (who had spent the night, as he usually did, asnooze at my side) who was already staring at me with a definite, “took you long enough to figure it out” expression.

And just like that, I not only had a familiar, I had an avatar.

I’m defining “avatar” here not as a recent hit movie or a small picture that represents you on various blogs or discussion boards, but as the earthly representative of a deity. And for the love of me, I hadn’t a clue what to do with mine.

Four months later, we adopted a German Shepherd mix named Katie – and lo and behold, she was also what my husband likes to call a “God-touched” dog. But unlike Herman who was also my familiar (notice the past tense; I still miss him) , Katie let us know pretty quickly that she had no interest whatsoever in being my husband’s familiar, but would happily attend her Goddess Nehelennia’s tasks of safe travel, healing and commerce. Period.

Since acquiring Herman and Katie in 2001, I’ve alao gotten the clue what to do, not just for my special dogs, but for anyone else who may wake up one morning and see deity shining through the eyes of their pet.

First and foremost, and I know this sounds obvious, you have to keep treating your pet like a, well, pet. Your animal companion is your spiritual and or magickal support (familiar) or a little bit of deity (avatar) but he still needs proper food and water, adequate shelter, regular veterinary checkups, exercise, training, vaccinations, etc. After all, it’s not like the Gods can or will take care of your pet for you.

But once the regular, responsible pet ownership duties are taken care of with your familiar or avatar, there are still some things you need to think about to keep your relationship with your animal companion – and your deity – as smooth and fulfilling as possible.

1. Remember that, despite her spiritual role in your life, your pet is still going to act like an animal. Herman used to drive me crazy with this. He was a daily reminder of my relationship with my patron deity, helped me work through some serious ritual issues, was a whiz at helping new students ground and center simply by sitting in their laps during ritual – and he was also a master escape artist. He could climb or dig under any chain link fence, and did so on a pretty regular basis.

Katie, a born healer, is also a big dog and an unrepentant counter-surfer. I can’t begin to count how many times I packed my lunch, left the kitchen to get dressed for work, and came back to find my lunch bag and food containers in Katie’s crate and my ex-lunch in her stomach. She may be God-touched, but she’s still a dog!

2. Give your familiar and/or avatar full autonomy regarding ritual attendance. This includes personal workings, small group rituals, festivals, and rites of passage. Shortly after my Saturday morning revelation about Herman, my husband and I took him with us to visit my parents for the weekend. While we were there, I helped my parents bury the ashes of our old family cat in the side yard garden – an understandably emotional activity. Herman was in the back yard, separated from me by a picket fence. He could see me through the fence, but couldn’t get to me. As my father dug a hole for the ashes, Herman went nuts, for want of a better word. Instead of pursuing squirrels (his usual pastime in my parents’ backyard) , he was throwing himself against the fence and barking frantically, trying to get to me. I should have stepped over the fence, opened the gate, and allowed Herman to join the small ritual. After all, he only wanted to do his job.

There have also been instance and rituals where Herman or Katie did *not* want to attend a particular ritual, and we quickly learned to “listen” to their opinions – rather like knowing that it doesn’t feel right to take a certain tarot deck with you when you go do readings at a community event. We learned this lesson the hard way when we took Katie to a ritual she clearly didn’t want to go to and she had a seizure.

3. Give your pet enough down time. Just as you can’t be in ritual 24/7, it’s unrealistic to expect your pet to be “on, ” i.e. actively acting as a divine representative or helping you with your spiritual work all the time. Don’t bug him to help you if he clearly doesn’t feel like it – the fact that he’s asleep or ignoring you are clear signs that he “doesn’t feel like it.”

If you find yourself needing extra protein, water or sleep after a working or ritual, offer some to your familiar or avatar as well.

If you have a pet that also enhances your spiritual practice or connection with your deity, you have been given a gift beyond price. Very few animals, at least in my experience, can do this, and if you get one or even two in a lifetime, you have truly been blessed. It’s also not something you can actively look for; it’s like love (actually it *is* love) – the more you try to find that special animal, the less likely you are to succeed.

Be patient. If and when you’re ready, the right animal will come.

Empowerment Ceremony for Wands, Rods, Staves, Stangs, and Brooms

Empowerment Ceremony for Wands, Rods, Staves, Stangs, and Brooms 

Timing: New moon (unless the item will be used to specifically to vanish, then choose dark moon or moon in Scorpio).

Supplies: One red candle; holy water or Florida water; salt; empowering oil; incense of your choice; a carving tool or wood-burning tool; a selection of magickal symbols; a pencil (to trace the designs before you carve or use the wood-burning tool); thirteen bricks or white stones; one cauldron.

Pre-Ritual Preparations: Choose and carve the magickal symbols you desire on the piece. Build your circle with the bricks or stones. When you are finished, sprinkle both wooden tool and circle with holy water or Florida Water. Libation to the Gods.

The Ritual: Cast your circle around the stone circle, which will be in the center. Place the cauldron in the stone circle. Light the fire candle and place inside the cauldron. Call the quarters. Invoke deity. Place the wooden ritual piece inside the stone circle. Pass the four elements over the item (fire, incense, salt and holy water). Stand over the circle, raise your arms to the heavens and say:

Mistress (Master) of the Universe! I call thee forth to cleanse and consecrate this (name of item). Empower this (name of item) in the name of universal perfection!

Outstretch both hands toward the item.

(Name item), I conjure thee in the name of the Mistress (Master) of the universe to work all forms of magick for me! Ye shall conjure, banish, empower or cast aside negative energies as I so dictate. Ye shall overcome all obstacles in the performance of these task. At my very touch ye shall awaken into life in preparation for any and all magick and respond with perfection to my very will, and you shall retain your power in fallow days when magick is not required.

So I will, so shall it be!

Rub the item with the holy oil, then draw an equal-armed cross in the air over the item to seal your work. Complete the ritual by offering a libation to the Gods. Thank deity. Close the quarters. Take up the circle with your fingers and place the circle energy in the tool by directing your finger at the tool and envisioning the energy leaving your finger and entering the tool. Leave the item in the light of the following full moon for at least one hour.

“Who is the Wiccan Goddess?” Just saying those words brings on a lot of feelings. A goddess is a female version of a deity, and the Horned God being the male version

“Who is the Wiccan Goddess?” Just saying those words brings on a lot of feelings. A goddess is a female version of a deity, and the Horned God being the male version of a deity. But let us step back for a moment and define just what a deity is, or if it is, and how one should go about dealing with one if its existence pans out to be real.

What is real is what is held in the mind of the individual, but that is questionable. After all, what is real to me may be imaginary to someone else. To an atheist, even talking about the potential existence of deities is absurd. I cannot please other people. I have to please myself and do what I feel is right, and what feels right to me is being able to make decisions on my own and experience the consequences of those decisions. I want a level playing field, not to live in a world where my actions are restricted or my thoughts expressed lead to a retribution of sorts or to authoritative action being brought against my person simply because I had a thought and spoke it aloud.

We humans do not speak haphazardly under normal circumstances and given that we follow some sort of mental etiquette; therefore, an organized mental system is implied, one that allows individuals to live as freely as possible, to be afforded as many freedoms as possible within reason, to have freedom of movement of the body in most every sense of the word. Our collective interpretations of “evil, ” always return back to one experience: the fact that some other person or persons acted on the person of another without their permission, leading to a loss of control over their physical body and entailing a gross loss of respect. Without this act or event becoming part of physical reality, we do not call an event “evil.” It may be characterized in a multitude of ways but with the term “evil” seldom so.

So what does this lead me to conclude? It leads me to logically conclude that if we could eliminate the possibility of another person or persons being able to affect another person in such a way that their permission was not granted or that respect for them was lost, or they were not required to subjugate control of their physical body to others, then I could negate all undesirable experiences and erase them from this world.

But to do that would require tampering with the entire energetic system we all live in, which is not feasible or practical or even probable, but could be conceivable were it done genetically. Nonetheless, none of these options being open to me, I am then puzzled as to why this is so, why the human condition lends itself to such tragedy and why we would choose to be so vulnerable?

Does this not give the atheist or agnostic the prime motive for doubting that deities ever existed in the first place? And if on graduation into the afterlife, as we Pagans call it, Summerland, why would a personality want to advance to the status of deity, only to see its subjects demoralize one another, physically slaughter each other, downplay the integrity and rights of others, ad infinitum?

These are valid questions and strike at the heart of most logical and simple thinkers throughout all eras of history. I feel free enough to write these words in the year 2010, without fear of being burned alive, or rebuked by my elders or societal influences, because I live in the United States of America, which is a republic based on a democratic form of governance.

Given that I live in America, I also am free to practice my religion, Wicca. This Pagan religion is based on two deities: The Wiccan Goddess and the Horned God, and can conceivably contain many other gods and goddesses depending on which pantheon is ascribed to, what peculiar beliefs any one individual may feel inclined to entertain.

Wicca has given me a nature-based love of life and myself that I did not find in other faiths, whether those be Eastern based or Judeo-Christian. My love for the Earth and for Nature itself and the Sacredness of all Life, lead me into a deep study of myself and my dream life and the interior universe that illuminates my thoughts, occupies my days and fills my nights with song and revelry, or quiet nights alone reading sitting in silence, listening to the purr of electronic gadgets in my home, or the refrigerator, or watching my cat nestled on the futon deeply enmeshed in her own dream universe.

And how is the dream of my cat any more real than my own dream? How is my cat’s dream any more real than the Wiccan Goddess? Subjective realities exist and always will exist, the domain of the mind is a fertile domain that has no ground or dirt or trees. The trees that grow in the mind are of a different variety, but you can rest assured they are as real, if not more real, than the trees in your own yard.

When we leave physical reality and rejoin the whole personality that exists in the dimension inside of yourself, then we will see the reality of our efforts in life. Quite often, I have majestic and wonderful thoughts during the workday, sprites of thought that bubble up and colorfully wisp across my mind and I feel satisfied, though only until the feeling subsides and again I’m back in the ego dungeon world, of my own accord. It’s only a dungeon inasmuch as it cuts out other data and can be restricting and even destructive if allowed to dry up and separate itself too much from the other parts of your whole personality. Nothing is more dangerous than allowing yourself to be ruled by the ego portion of your personality alone, with no input or influx from other portions of your sacred whole person who exists as surely as the birds singing outside, as surely as the ocean surf, as surely as trees.

Bounty and aliveness filled my being when I did my initiation ritual and filled the psychic air of my ritual room, the space of which also doubled as a workspace and a home gym. Raising energy in your ritual room is a good idea, and exercising in it all the better. But what good is it to raise energy or accumulate it, if you don’t know the outcome of the events of your life, or you don’t know if the Wiccan Goddess is real or not, and if you don’t know what tomorrow will yield? To this end, much speculation has happened, much writing and intellectual effort been penned out, and much exasperation and depression and anxiety been wrought, all in the name of certainty and of the unknown.

The one certainty is life is the unknown, and on it you can rely as a counterpoint to your questions, a foundation to base your knowledge on, a place to go to unleash yourself. Creativity and love and wonder come from the unknown like springs of water, their roots hidden, but feeding all the tributaries and valleys and ripples that go out and expand and make up a personality.

So we are still left with the question: who is the Wiccan Goddess? Where did she come from? The latter question is basically meaningless, as she came from the same place I did, and every reader of this text did, the unknown place inside ourselves that can be known in dark times, or even in solitude or quiet moments of reflection. She is alive in every cell of your body, and reminds you of the showers of nostalgia you have every day entertained in your mind and heart, ever seeking and yearning to evolve into more than it was.

The Wiccan Goddess is not a deity who is hanging out somewhere, in a state of readiness or beyond evolving. She is what you make her, and she lives in your heart and in the oscillations of your molecules and in the corridors of your mind. Meet her there, and you can evolve together and make a new pioneering world without the constraints of constant egoism, corporate tyranny or dependence on others who may or may not have your best interests in mind.

Focus on the positive, stay centered and aim for your highest dreams, because dreams really do become your world.

Once Upon a Time

Once Upon a Time

Author: Crick

Once upon a time, folks lived in small villages and clans, which were scattered about the land. During these times folks came to rely on each other. The trading of skills was a commonplace occurrence. Common respect for each other was as natural as the sun rising and setting.

The search for spirituality was done as individuals and, on occasion, in group settings. The village “witch” or cunning woman was especially important to the village. Her knowledge of herbal healing and her connection to the spirits was an honorable pursuit. At this time in our history, these folks were known as pagans.

Deity was known by many different names and represented many different aspects of life. The values and forms of worship were as varied as the sands on a beach. Freedom of religion was a true representation of life and not the hypocritical standards that we endure in today’s society.

Pagans around the world embraced Deity as it affected their particular lives and situations. There was no “one standard fits all”, for pagans were individuals, and such a constrictive standard simply would not suffice to meet the needs of such folks.

This is not to say that there were no acts of aggression and such. The need for hunting grounds, material needs, and human nature, made such events an integral part of our existence. But then this treatise is about religion and spiritual aspects and not about all of the elements that effect society in general.

The belief in Devas, Faeries, Undines, Spirits and what have you were as common as one taking a breath. The connection to Mother Earth was a deeply held and natural belief. For from her, humankind received their sustenance. She was revered in daily life and not taken for granted. Our respect and love for Her knew no bounds.

And then came along so called “organized religions”.

In my personal opinion, religion is a man made concept designed for the sole purpose of controlling others. Over the ages many folks were forced into religious beliefs through such methods as fear, repression, peer pressure and other such means. One’s individuality was forsaken in support of such religious tenets as set forth by the leaders of such religions. Everyone was expected to fall in line and to believe in a set dogma.

Those who retained their pagan beliefs were repressed, shamed, outcast by the new “mores” of society and in many cases, exterminated.

And now we come to today’s society.

Mother Earth is crying out in pain and misery. Society embarks on a daily mission to destroy her and her beauty. Common respect for each other has all but evaporated. Our world has turned into a dangerous madhouse where violence is so prevalent that we don’t even twitch an eye at the numerous and daily atrocities that take place each day in the name of religion, politics or lack of meaningful human character.

Religious/Spiritual freedom is a sham, a lie that is told to hide the hypocrisy of our time. The oldest forms of spirituality are treated with disdain. The “newest beliefs” called religion are trying to convince everyone that their way is the only way.

What happened to individuality and the true freedom to choose one’s own path? In my personal opinion the only right religion/spiritual path is the one that works for the individual. And yet everyone is expected to be a part of this religion or that.

A faceless soul who is discouraged from thinking for him/herself or from seeking out the truths that applies to each person. Those who seek out the old ways of spirituality are subjected to ridicule, falsehoods and outright condemnation by today’s organized religions.

A great deal of time, better used else wise is spent in trying to convince the masses of organized religion that we are in fact seekers of a valid path. These actions play right into the hands of such folks because it validates their condemnation of those who would call themselves pagan.

If one is to be a pagan and in essence, an individual, and then such acceptance by others is in all reality, unnecessary.

Being a pagan requires one to walk on one’s own two feet and to seek out those beliefs that enforce one’s sense of self. No one else in the entire world has the right to tell someone else what he or she should believe. Nor does anyone have the inherent right to tell someone else that the path they have chosen is wrong. And yet this occurs on a daily basis.

What does this say about our society today?

And pagans are not so altruistic either. In many cases we try to emulate our pagan ancestors in belief and customs. But is this really possible?

We live in a world that is vastly different from our ancestors. Our needs and societal values are entirely different. If we wish to truly live a pagan lifestyle that is authentic, then we need to adapt ancient spiritual beliefs to the society that we live in today.

The past is gone; we need to focus on the requirements of today. This is not to say that the power of Deity is in any way diminished. If anything, we need that connection far more today then our ancestors did, simply because of the potential that we now have of destroying everything we know as life.

Our ancestors did not have to endure the artificial concepts that we accept as life today. One of the primary tenets of being a pagan in my opinion should be to become real again. In essence to re-connect with Mother Earth and all She represents.

Another thing that I have noticed is that all around the world, folks claim to be masters of this mystic art or that.

Such a facade adds to the ammunition of those insecure folks who would deride paganism as simply a passing fad or even worse as an undesirable charade by fringe elements. Regardless of how many years or how many experiences one may have within the confines of paganism, we are all students of life.

In my opinion there are no masters per se. Only Deity is entitled to such a lofty description. Such claims are generally just fodder for one’s unbridled ego. By harnessing our ego we give ourselves a chance to grow spiritually. For ego is the stumbling block that so many of us encounter but are unable to step past.

We talk about the Great Mysteries, well, again in my personal opinion, the ability to see past one’s ego is one of these sought after mysteries.

And so in closing and in view of the ultra-sensitive and insecure society that we live in today, I proffer the following disclaimer:

The views presented here are my own and not substantiated by anything other then my personal views and experiences. Nor is there any attempt to defame any specific individual and/or religious/spiritual beliefs. But rather this is a general view of the world as I personally see it today…

The Witch’s Altar

The Witch’s Altar
 
Some scholars think that the first altars were actually tombs of the dead where offerings were made to a deified ancestor. Others believe that the idea of the altar came from the Pagan belief that the newly deceased were gathered on the borders of the sky, under the constellation call Ara, meaning “the altar.” Ara lies in the Milky Way, south of Scorpius, and is well to the south of the celestial equator. The ancient Greeks visualized it as the altar on which their Gods swore an oath of allegiance before challenging the Titans for control of the universe. The word “altar” comes from a Latin word that translates to “on high.” We could put a variety of meanings to this terminology–from a physically high place, to a seat in the stars, to the more esoteric meaning of consecrating a sacred area that sits between the worlds of human and deity, enabling the human to work with deity on the deity’s level from where the Witch physically stands. Ancient altars were often made of stone or, if constructed of wood, held some type of stone surface in the center. Many were carved or painted with symbols of animals and deities. It was during the various Inquisitions that the Witch altar took on a more lurid, negative role–an inappropriate and unaccurate representation of the Craft altar–that was reflected in many horror movies from the 1940s through the 70s, feeding the inaccurate, sensationalist information to the general public. During a few modern Craft ceremonies, a person’s body may become the altar for a few moments to meld them with the elemental and divine energies so that in the future they may work easily through space and time; however, sacrifices and rampant sexual excursions, as shown in the movies, are not part of Wiccan dogma.

Spellcraft And The Divine

Some modern religions use spellcraft regularly as part of their worship. Neo-Pagan religions such as Wicca, Druidry, Ásatrú, and other established path such as Santeria, Voudoun, and Candomblé all use spellwork as part of their worship process. Spellwork can certainly be done within a religious context, whether the religion is one of those mentioned or not. Within a spell, the inclusion of a deity or a higher power of some kind immediately transforms the spell into a spiritual act. However, the deity you appeal to in a spell should be a deity to whom you have at least introduced yourself, and have obtained their permission to work with them, otherwise you’re not going to get much out of it. Several spells in the “cookbook craft” category toss around invocations to Hecate as the Queen of Witches or invoke Aphrodite to help out in a love spell. These are ancient deities, now often thought relegated to mythology books. You can’t just harness their energies; there has to be more to it than that., If your spell knocks at their door, they’re likely to take a look through the spyhole, not recognize you, and won’t answer. Even ancient deities understand what dangers lie with inviting just anyone into their home. Conversely, why invoke a deity associated with another culture or religion just because a spell in a book tells you to do it? What do you know about them? Who knows what kind of energy you might be inviting into your spell?

If you function within an established faith, your best bet is to appeal to the deity or aspect of the Divine that you already work with. You have an established relationship with this deity. When your spell comes knocking,k the deity will recognize your energy, and your spell will have the added boost of love and energy freely given.

If you involve a spiritual entity such as a deity or an angel in a spell does it become a ritual? Not necessarily. It depends on your goal. Is your goal to achieve nirvana, or to become spiritually balanced within your religious path? Then you’re performing a ritual. Is it to obtain a new cat, or to release anger or stress? Then it’s a spell. When you’re not precisely sure if your goal is spiritual or practical, then it’s probably still a spell.