Which Witch? Philosophical and Psychological Roots of Wicca

Which Witch? Philosophical and Psychological Roots of Wicca

Author: Radko Vacek

Here is the background story for the jackpot question! English folklore is a treasury of tales. Two of these are so old that they probably helped Jeoffrey Chaucer as a little boy (c. 1350) to develop his imagination to write The Canterbury Tales. Both folktales involve Witches. The one involves a Witch getting melted by water, which was incorporated into The Wizard of Oz. The second actually involves a Witch getting EATEN, by a little boy! Which Witch is she? For the jackpot, name that Witch! Tick-tick-tick- time’s up! Did you win? Check* at the end of this article!

I really did it this time! Here I am supposed to be a writer, and I make my entry as a game show host! Am I guilty of foolishness, rightly convicted to rejection?

No! I was guilty, but I CHOOSE to make myself innocent through the power of Witchcraft! As Witches, we can choose to do that, contrary to what Christians say. They say that the human condition is a coin which has the following two sides: 1) no matter what we ever do, never can we by our powers alone redeem our sins, and 2) no matter what we did, our souls can be saved, if we accept the love of God.

I say that whatever I did is irrelevant with respect to my status now, because I can choose to do this: to develop and use my power to magically transform my nature from weakness to strength, including in the moral sense from guilt to innocence. According to Christians, we are doomed to be sinners by our powerless nature, whereas we can exercise our power of choice to magically empower ourselves.

I agree with Christians up to this point: human nature strongly tends to be evil. The ideas of many prominent philosophers and writers over the ages were summarized by Dr. Sigmund Freud, in this statement in his book Civilization and Its Discontents: “Man is a savage beast”. First of all, man is an animal; it is impossible for any animal to ‘harm none’. No animal can make its own nutrients, as do plants in cooperation with the sun. All animals are in competition with one another to kill other life in order to sustain their own lives. Even so-called harmless hares are not, because they compete to kill plants to survive. Plants, although different from animals, are forms of life nonetheless.

In us, this harmfulness is especially pronounced through the powers of our human brains. The more powerful, the more dangerous, and this is especially important to us, empowered through choosing Witchcraft! We have a moral obligation to the world to abide 100% under ALL circumstances to the ideal of the Wiccan Rede, meaning always to avoid harming to the utmost limits of our capacities.

The vileness of our species is not limited to adults. In fact, it often is more pronounced in children. Many people love to sentimentally depict little children as little angels. Is that ever a joke! Generally, it is lucky that they don’t have the power coming with being big. In order to keep them under control, sometimes you must play the part of the wicked Witch of the West. How fascinating to note that Margaret Hamilton, who played her, started out teaching kindergarten! I bet she got practice for her most famous role with the little devils, nipping those horns at the buds. Young children have not developed their consciences enough to where they can nip those points themselves.

As we move on into our later childhoods and beyond, the conscience is nurtured into a more potent force, so that it starts to hurt our self-esteem to recognize ourselves as evil. This does not necessarily at all mean that we stop doing bad deeds. Our brains also grow, to where we can rationalize our bad deeds in order to keep feeling good about ourselves, even as we act cruelly. For instance, many Christians love to rationalize their cruelty to animals by saying, “They don’t have souls, ” even though in their Bible, Proverbs 12: 10, cruelty to animals is condemned as wicked. Lest I be accused of picking on Christians, we Witches are great at rationalizing our cruelty, making brilliant excuses for working black magic on those we judge worth “the best!”

Never do I have the right, being just human myself, to execute judgment on another person, “to play God, ” as they say. I think that we are okay in working a spell to petition our grievances about others, and ourselves too, to the Higher Powers, but for their judgment, not ours! The domain of the REAL Witch always has been healing, never malpractice on perceived enemies. If we do, then we disgrace our calling no less than Nazi doctors.

So that I am not accused of advocating standards that I myself could not keep, I have experienced such temptations, and for a while, I did yield to them. I have had quite some stresses over the past twenty-two years, and have blamed certain perceived enemies and a side of myself, and I have hated them, and them in me, for it. An important lesson in psychology is that, when I point my finger at others, my four remaining ones are pointing back at me. That is, the things I hate in others probably also are things that I hate in myself. I have yielded to temptation in starting to hex in order to destroy those enemies and that hated side of myself. I am thankful that I have since grown into a real Witch, one strong enough to stop myself from playing judge. I have not forgotten, but now I leave the matter to Divine Judgment regarding others and myself. We become real Witches when we realize that we do not have the right to destroy. The Wiccan Rede is not an afterthought; it is at the very heart of real Witchcraft.

Besides rationalizing, unconsciously lying, how else do grown-ups remedy guilt? Christians believe that, although we all are doomed to be sinners, we can become saved sinners. As a Witch, I believe that I am not doomed to stay wicked, no matter what I may have done. I have magical powers to develop, and, beyond regenerating things physically, among the most noble uses of these powers is rehabilitating myself morally, so that I can look myself in the mirror and have self-respect without self-deception.

One of the worst side effects of Christianity is to deny rehabilitation as a serious possibility. Even though Jesus taught us to forgive one another, in practice Christian society has become unforgiving. Christians have corrupted the premise that we are morally powerless into a prejudice that people do not have the power to rehabilitate. There is an attitude of, “Once a crook, always one, ” very much in effect everywhere. In fact, all it takes to be off the list of candidates is having changed jobs a lot when you were younger, even being unemployed for more than six months! How merciful! People are judged by their resumes, what they have done in the past, without regard for what they may have made of themselves through learning from experience. I define Error as the best teacher. Show me the person who never made errors and I will show you someone who has not learned much, and is among my prime suspects for the fool! Christians say we are sinners for being imperfect, and I say no one gets wise by being perfect. They call them sinners, but I call a few of them sages, the real Witches.

This topic of real Witches as ones exercising their magical powers to perfect their imperfections leads into another essential point. Beginners, I do suspect, see Witchcraft as a means to bend the surrounding world to their wills. However, much of the Craft, and often the most effective working, is directed toward changing the inner reality of the world made largely out of our own perceptions.

Let us embark on an active way of knowing what makes the Witch a Witch.

Why not start this in a light vein, or may I say, a light paw? In my poem, Meeeow! posted on Witchvox, the speaker, a Witch, declares, “No matter what you think I am, I know I am the cat, for how my light paws go.” The witch has changed her very being, from human to feline, by most thoroughly playing the part of the cat. This is not much a matter of the objective truth of what the Witch is, but much more of the subjective reality of how she is perceived to be. As far as all the other cats experience her, “I am one too, to all the other cats, for what I do.” Her acts determine their and our perceptions, which determine the reality of the subjective world, in which we all also live. In fact, more of what we know as the world arises from experiencing our own, personal, inner reality than from experiencing whatever the truths of the surrounding, outside world may be.

This brings to mind, The Secret Life of Walter Mitty, a well-known short story by James Thurber. The author described the world in which his character lived, consisting of a reality only vaguely corresponding to the truth of the outer world, largely made by Mr. Mitty himself out of his own perceptions. We all could be a.k.a. Walter Mitty, because we all live in our private worlds made largely out of the reality of our own unique perceptions. We can make sense out of seemingly nonsensical behavior, if we understand the reality of perceptions underlying it.

I have come to value the redeeming graces of the cat – magical, graceful, redeemed by beauty – more than ever before, because now dogs no longer scare them out of my field of experience. Canine-oriented parents raised me, and until three years ago, always I had dogs, mostly more than one at a time. Up until the end of 2009, I used to walk a pack of four dogs, a feat for which I was well known but hardly always lauded. Whatever other people might have thought I was, to my dogs I was one of them, “top dog” of the pack. It was not a matter of the truth of what I was, but rather the reality of what I was perceived to be. The truth versus the reality – that is the distinction at the heart of understanding the working of magic and the nature of a Witch.

I propose that at least two-thirds of magic happens in the minds of perceivers. There is this common misunderstanding that when something is in your mind, it is “just in your mind”, meaning it is not real. Nothing can be further from the truth! The magic happening in your mind is among the most potent, energy-efficient, and moral magic that can be. Below follows my rationale for my statement:

Suppose that you are discontent with your limited material possessions. If you are a typical disciple of the Craft, then you will work some form of spell for prosperity or better employment. A better working, however, would treat the discontent. Why? Because really the problem is much more that your discontent is causing you to perceive your material possessions as inadequate, rather than that your material possessions are truly inadequate and cause you to feel discontent. The following maxim makes quite some sense: treasure what you have and you have treasure. Objectively, you may have little, but if you are satisfied with it, then you are subjectively richer than someone among the richest, yet who is not satisfied and always wants more. Therefore, it is better to work the magic between your ears, turning your discontented mind into a contented one.

Besides, it usually takes less energy to magically transform your mind than to bend the whole, wide world out there to suit your desire! This also is more moral; because it often is unfair to impose on the world in order fulfill your own selfish wishes. The world has its own legitimate pursuits for which that extra energy is needed; so do not hog it for yourself! The following story clarifies this:

Once upon a time, a boy was born with very sensitive eyes. Every time he went outside, he would feel nearly blinded by the daylight, which was very painful to his eyes. He decided to invoke the god Hyperion, to beg his cooperation in a spell to dull the intensity of sunshine when he was outside. The spelled worked and he gave his utmost gratitude to “The One Above”. Really though, the sunshine was just as bright as ever. Hyperion knew that the trees and all other living things welcomed the brightness of sunshine after winter, and that their survival depended on it. The spell was granted between the boy’s ears, so that his mind would better tolerate the sunshine. But the result was exactly the same as far as the boy could tell, and this way both he and the world were left contented.

As I have written, the distinction between the truth and the reality is at the heart of understanding the working of magic and the nature of a Witch. In terms of the example I just gave, the truth of the brightness of sunshine stayed the same, but the reality of the world as the boy perceived it changed, and this clearly was the easier, far kinder magical solution. What does this tell us about the nature of the Witch?

The competent Witch has the wisdom and the ethics to choose the better solution. It is forgotten that the name ‘Witch’ shares its roots with the word ‘wisdom’. The real Witch discerns that, at least sometimes, the better solution may not even be the magical one, and that the moral solution typically is the more efficient one as well.

I may be ready to give a tentative definition of the Witch: A Witch is a person with a deep knowledge of the objective truths and the subjective realities of the world, acquired through CHOOSING to interact, not only physically, but also metaphysically, that is, magically, with the things of the world.

Why would the real Witch sometimes not choose a magical solution? Consider the example of a student who wants to be a doctor, but is not making the grades. Should she work a spell to do so? She could, but very few medical students have worked spells to get into and through school. When I was in graduate school working toward an M.A. in psychology, my academic advisor asked me how many hours of sleep I got each night. I answered eight. Dr. Benjamin Luck told me, “If you ever go on for your doctorate, you will have to learn to get by on less than eight hours of sleep. When I was working on mine, I was lucky if I got five.” His advice also would make a fine solution for the would-be medical student in my example. Diligence sometimes beats spells in solving problems!

On the other hand, there are times when one type of magic may be the best solution after all. All the diligence may not work without the prerequisite aptitude. For instance, medical students are very diligent, but doctors also have I.Q.s averaging about 130, in the top 2% of the population. If someone’s intelligence is only average, the M.D. is most likely an unrealistic goal. In similar cases, the magical transformation between the ears, meaning changing perception, often is the best solution.

I have heard many young adults who like animals say they want to be veterinarians. The D.V.M. often is even harder than the M.D. to accomplish. It is obvious that most of these young people will not meet the requirements. Why not try going the vet. tech. route? That may not be so easy either, but usually it is much more realistic! They need to work the magic of turning their fantasies into realistic goals. As I wrote before, this is a very real magic. It is not necessary to be a “big shot” in order to feel fulfilled; this feeling of fulfillment, rather than egotistical pride, is the goal of much worthwhile magic.

Is it possible to raise I.Q. magically? Yours yes, mine no! I am hopeless! But are you sure you want to be a genius? A quote of Sir Henry Maximilian Beerhohm advises us, “I have known no man of genius who had not to pay, in some affliction or defect, either physical or spiritual, for what the gods had given him.” He himself was an ingenious writer, so I bet he knew what he was talking about. Before you sign your name in the blood of magical commitment, be sure to read the fine print!

This leads to a common misunderstanding of the nature of Witchcraft, the idea that magic is a way to make major changes with minimal investment. It is the misconception that, by using a few affordable supplies, you can bend the whole world to grant your wishes. This is a lottery-ticket type of fantasy.

All Witches should remember one of the most essential laws ever: the Law of Conservation. Although it is taught in physics, it is equally essential to metaphysics, and applies every bit as much here and now as it does in a chemistry lab. In lay terms its essential meaning is that we cannot get something for nothing. We should only expect to get out of the world, what we put into it.

Yes, the Witch accepts that the world has enough degrees of freedom to allow magical transformations to be, but still, no real Witch is foolish enough to expect extraordinary magic, that which bends the whole world, without extraordinary discipline. Every beginner would love to have the powers of a Witch Doctor. They forget that Witch Doctors typically have endured prerequisite ordeals, which could easily have been fatal, in order to acquire their world-bending powers. Yes, some problems do require Herculean power to solve, but perhaps most magical solutions involve the mental magic of changing our perceived reality, much easier on us and, as I have stated, probably fairer to the surrounding world.

The choice is yours as the aspiring Witch. Neither choice is inherently better. The easier way, although maybe not heroic, often is more realistic, and life is, after all, hard enough without making it harder. On the other hand, the harder way, although earned at great cost, may well be heroic, and there is a satisfaction in reaching “the seemingly unreachable star” not to be gained any other way. Novice Witch, CHOOSE your values and pursue your way!

The verb ‘to choose’ is highlighted because our strong endorsement of choosing is largely what sets us apart from Christians. They believe none of us has the choice to transcend our sinful nature, just to let it be redeemed through accepting Divine Love. Let us turn our attention to the Witch defined in terms of being someone who chooses to believe in a certain way. I do not think one can choose to be an atheist and stay consistent with being a Witch. There is a religious component that naturally goes together with the Craft, with the practice and the theology being like two sides of one coin.

Here is a tentative, expanded version of my definition: A Witch is a person with a deep knowledge of the objective truths and the subjective realities of the world, acquired through CHOOSING to interact, not only physically, but also metaphysically, that is, magically, with the things of the world. An essential part of the subjective reality of the Witch arises from CHOOSING to revere Higher Powers operating in nature, and to realize the divine, magical potentials in oneself.

We do well in asking, does the Witch need to be defined in any theological context at all? In the Oxford definition, the Devil is implied; the word ‘evil’ is contained in ‘Devil’, the personification of evil. In my tentative definition, I have referred to Higher Powers and divine potentials. Can we find a new, secular definition of Witch, as illustrated by the series Bewitched? The Witches there, I am fairly sure, never were portrayed as practicing a religion, nor, as far as I know, were there ever any allusions made to religion.

Nonetheless, at a subliminal level, it was the overturning of the conservative, tyrannical stance toward being a Witch, and more generally being somehow different, which gave that series its charm. In fact, the story-line of the series would have failed as comedy without religion subliminally supporting it. It was comical mainly because of Darrin playing nearly a parody of a minister saying, thou shalt not do it, while Samantha always ended up wiggling her nose anyway. The main point was that she did it without tragic results, without getting struck by lightning for doing it. She could be seen as practicing a religion of liberalism, obviously without the scripts explicitly making this point. Her behavior can be seen as reflecting an underlying, liberal philosophy of seeing the God of Genesis as Mr. Liberal, with the right to CHOOSE as his first and finest gift to her and to all of us. Therefore, I do not think that Witches as magically empowered persons can be divorced from the deity empowering them.

The verb ‘to CHOOSE’ is in caps throughout for an essential reason. All people, when they say that they do some action, really mean that they choose to do it, but this fact is kept implicit, and therefore done nearly automatically and just semiconsciously. The distinction of the Witch is making the choice explicitly, choosing deliberately. By doing so, she considerably extends her power to choose, and indirectly to change her inner reality and the outside world as well. By making herself aware that she is choosing to do anything, not limited to magic, she gains more and more control over her faculty of choice and more refinement in exercising this power to choose.

No, I am not guilty of sexism for using the feminine pronoun. Witchcraft continues to be associated with femininity, but males too have the feminine inner reality of their anima, according to the great psychiatrist Carl Gustav Jung.

Have I been guilty of wasting your time with this article? If so, I apologize. We can assume that I think it was worth writing, but regarding whether or not it was worth your reading, only you are smart enough to be the judge! I accept your judgment!

*Are you a winner as well? The answer to the QUESTION is: The SandWich!

P.S. If you are a winner, congratulations! Just to let you know, at last I have picked a magical name: The SandWich. I find it in good taste. I hope you do too!

Magical Wiccan Names – 5 Tips To Choosing the Best One For You

By Ravine Masters

Upon joining a Wiccan coven, members are usually asked to pick out a new name. This symbolizes the person being “born” into a new life. It also helps the individual separate his old self from his newly chosen one. With so much importance placed on this decision, choosing magical Wiccan names requires a fair amount of thought and effort.

Here are 5 tips to make choosing magical Wiccan names easier:

1. Use a baby names book. These resources are very easy to find at your local library or bookstore and have thousands of names and their respective meanings. If “wisdom” is a characteristic you want to embody, choose names that share that meaning.

2. Use “earthly” words. Because Wicca is centered around the energy and spirit found in Nature, it is common practice to use earthly words, or their derivatives, to help create your Wiccan name. Examples include using names of animals (Raeven, Magwolfe, Serpenta, etc), names of trees and shrubs (Furne, Wadoak, Salvini, etc) or other nature-related words.

3. Use historic names. Pick up a book about the history of witchcraft, and your head will be spinning with ideas for new names. You don’t have to choose the exact spelling. But if there is a past witch whose life you admire, you may use a derivative of that name for your own.

4. Use numerology. Every name can be broken down to a single number, and that number has a meaning of its own. So if you are wanting a magical Wiccan name that has to do with individuality, you would want a name whose single digit value was 1. Doing a little research online will give you a listing of the values of all digits, from 0-9. Make sure that your new name is in line with the characteristics you want to embody.

5. Use elders. If you are having trouble coming up with a new name, talk to an elder of your coven. That’s what they are there for. There are times when an outsider looking in can give you the answer you are looking for.

Choosing magical Wiccan names does not have to be a long or difficult process. But because it will be the name that represents who you want to be in your new Wiccan lifestyle, it needs to be chosen with care.

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Ravine Masters is the owner of http://www.More-Info-On.com [http://www.more-info-on.com/witchcraft-love-spell-what-you-need-to-know/]

Ezine Articles

Wiccan Names and Meanings – The Importance of Choosing The Ideal Magickal Name

By Ravine Masters

When becoming a member of the Wiccan religion, many people choose to adopt a new name, usually referred to as a “Wiccan name” or “Magickal Name.” This is done as a symbol of rebirth into a new life and typically represents an alter ego of who the person wants to be. So significant is this process that Wiccan names and their meanings become a solid foundation from which the rest of the Wiccan experience is grown from.

Choosing a Wiccan name should not be done casually. The individual should research names that have meanings he or she would like to live up to. So if the person seeks to be strong, patient and wise, he should find names that represent those characteristics. Oftentimes a simple baby name book can be a beneficial tool.

Sometimes the best name is a combination of two other names. So if the individual finds one name that means “strong” and another that means “cunning”, combining the two names and rearranging the letters can provide a new unique name that encompasses both qualities being sought.

And when talking about Wiccan names and meanings, one cannot leave out the numerology aspect of the name. Using digit summing (reducing the value of all the letters in the name by adding them together), a single number can be found for every name. And that number has a meaning that can be relevant to the person in creating or choosing the ideal name. By adding or removing a letter, you can significantly change the meaning of a Wiccan name in a numerological sense (ie. adding an “e” in Sarah to make the new name “Saraeh”).

Becoming a member of the Wiccan religion, like becoming a member of any religion, is a life-altering decision that should be handled with seriousness and thoughtfulness. Wiccan names and their meanings are the first step into this lifestyle, and taking the time and effort at this critical point will build a strong foundation to spiritually build on.

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Ravine Masters is the owner of http://www.More-Info-On.com [http://www.more-info-on.com/witchcraft-love-spell-what-you-need-to-know/]

Ezine Articles

THE CRAFT AND THE HEALING ARTS

Pagans/witches have a wide variety of healing techniques in their
arsenal. The healing arts encompass the magical and medicinal herbalisms,
shamanistic practices (roughly speaking, using the powers of a spirit
guide), the raising of energy directed towards the patient (cone of power,
creative visualization, etc.), “direct” intercession with the gods, and
standard medical practices (Western medicine, Oriental medicine.)
An effective healing may be any combination of the above, depending on
circumstances.
Several rules of ethics govern the use of the healing arts. These
follow, along with a few suggestions that may prove useful to the
practicioners of the healing arts:

*If a circumstance calls for standard Western medicine, do not ignore
this in favor of other methods of healing. Any “witch” who tells you that
his/her treatment is only valid if one stops taking prescribed medicine, or
forgoes recommended surgery should be reported to the local Better Business
Bureau, post haste. Either they do not realize that the magical methods can
complement “modern” methods, or they are (more likely) con artists. Stop
them before they hurt someone else, in some cases, fatally. There is a case
in New Jersey of someone who halted her insulin treatments by the order of a
“witch”, as proof that she had “faith” in that “witch’s” treatment. Those
pagans who are M.D.’s see no substitution for standard medical practices.
Rather, other workings may be seen as supplementations. This cannot be
stressed enough.

*Avoid charging for healings. Certainly, reimbursement for equipment
used is valid, but charging for healings is both unethical and can get one
in trouble with the law, for practicing medicine without a license. Now,
there is much debate within the Pagan community over charging for magical
services of whatever kind; but it seems to me to be a cheapening of the gift
to charge for it.

*Never heal someone without their consent. Reasons a person may not
give his/her consent are varied, and must be considered. Respect the wishes
of others. One may, however, heal those for whom there is no way to ask
consent — if someone is in a coma, it is permissible to work a direct
healing upon that person. I find that, for people I cannot mention Craft
healing work to, for one reason or another, that sending healing energy to
the VICINITY of that person is ethical. The person is then free, on a lower
or subconscious level, to take in that energy (in whatever form they can use
it) or to reject it. The energy is simply made available for their use,
interpretable by their psyches, and usable according to their own Will. To
force healing upon someone, whatever your intent, interferes with the other
person’s freedom of choice, unethical in itself, and will have unfavorable
repercussions both for you and for that other person. You might, for
instance, become the sort of person who Presumes to know what is Good For
Everyone Else, and you might have a good future as a book-burner (at least
in spirit).

*Some people seem to have more of a knack with the non-standard healing
arts than others. Those people who are the best healers are not necessarily
in the best graces with their god/goddess. Just because a person can heal
does not imply that their theo/a/logy is the best. Much of non-traditional
haling may tap into some of the same wellsprings, but healing in and of
itself does not guarantee religious correctness. Some healers, indeed, are
only marginally religious. (Obviously, the same applies to MD’s.)

*A healer using herbs has the responsibility of knowing about the herbs
he or she uses. There are many contradictory statements in the literature,
and there are some herbs that should not be taken in large concentrations;
and there are some herbs that should not be taken by pregnant women or
nursing mothers. A herbalist should learn the literature, and learn to
distrust literature that does not list contraindications. Some herbs
recommended in the literature are, frankly, mere superstitions. Others have
indeed proved effective, and some of these have even passed on to Western
medical practice (digitalis, for instance).

*Those using creative visualization are advised to visualize the
patient as being healthy and happy. Avoid, while doing the working,
visualizing the patient in his current sick or unhealthy state. Sometimes
it helps to imagine the patient doing something he or she enjoys doing.

*In creative visualization/cone of power methods the patient may be
present, or may be absent. It helps, if the patient is present, to touch
the patient directly and gently.

*Those using shamanistic techniques should be well-grounded in such
techniques. They should have gone on various shamanistic journeys
themselves, and have overcome obstacles on such journeys. This is in order
that one might be confident and capable during the ordeal of shamanistic
healing.

*After doing energy raising and/or shamanistic techniques of healing,
be very certain to “ground out”. Shamanism has some of its own techniques,
but after Craft-style healings one method is to lay one’s hands forcibly on
the ground (or floor), exhaling deeply, feeling the excess power returning
to the Earth.

*As a healer, remember that a person’s sickness is not some sort of
supernatural punishment for something he has or has not done. It is not
your position as healer to cast that sort of judgement. There are some who
would disagree with me on this, but these are the same sorts who would
reckon AIDS to be a karmic punishment, or who would reckon the starvation in
Ethiopia to be another sort of karmic punishment.

*Know your level of competence. If you are asked to do a healing, and
you are competent, and the person is sensible about seeking standard medical
help if appropriate; and/or if standard medical help is not helping, it is
in your position to render such aid as you are competent to render.

*No matter how you do whatever it is that you do concerning healing, a
proper “bedside manner” must be more than cultivated; it must be believed.

*Western culture is beginning to realize that standard medicine cannot
solve all illnesses. Hence, the advent of hospices. Non-standard healing
practices are (or should be) well-grounded in the notion that not every
ailment, disease, or illness can be cured. It is a heavy responsibility
upon the healer to deal with this realization. The pagan religions see
birth, life, and death as an acceptable and natural cycle. At some time, a
pagan healer will likely come face to face with the notion of mortality;
with the notion that there are patients, despite all skill and caring, that
cannot be cured. Depending upon the ailment, the healer must know how to
react. This is true, of course, for even standard MD practice. At a
certain point, the wholistic/pagan healer must accept the inevitability of
failure; possibly even the inevitability of death. At such point, whatever
techniques the healer knows for bestowing a sense of tranquility to the
patient are appropriate. Healing energy may be sent; sent to comfort and
confer the peace of mind essential for a good transition between life and
death. It is also beneficial if people close to the patient relate to the
patient on a day-to-day basis of support and encouragement, allowing that
person to express whatever he or she needs to express. Similar energy and
support, sent to a person to help them deal with a permanent but non-fatal
disability, is also appropriate. Patients require confidence and strength
in such situations, and these may be reinforced in a number of ways, both
magical and day-to-day.

*Remember, take a lot of healing practices with a grain of salt.
Filipino spirit surgery I’d take with a whole bushel.

*One should also be aware of the values of preventative medicine.

– Jehana, 1987. Distribute freely if copied in entirity –

Solitary Spirituality

Solitary Spirituality

Author: Jessica Marie Baumgartner

Being a solitary Witch does not mean that you have to do everything alone. I myself have been a member of a coven and practiced on my own as well, finding that not everyone is meant to perform rituals and works of magic with others. Sure, sometimes it is nice to be joined with others of your own faith. But being a part of a coven is not for everyone.

I found my path about ten years ago. A friend in high school introduced paganism to me. Mind you, this was also during a time when the movie “The Craft” had already gained cult status and being a witch became somewhat of a trend. My sister and a friend of ours also became interested and we dedicated ourselves as a coven before I knew it. For a few weeks the four of us were so close that we enjoyed practicing meditations, working with our energies, and celebrating midsummer nearly every day. Things seemed so great; I had finally found my calling and felt that the world was at peace with itself. Unfortunately that would not last long.

Our high priestess, my friend who introduced this faith to me, had her own agenda. That’s not to say that she meant any harm, and I will always be connected to her through the bonds of friendship. But the power this young high priestess felt over the rest of my coven mates and me seemed to overcome her better judgment. She began playing us against each other, praising me for my strength with the elements, only to use that as a way to make one of the other coven mates feel powerless. Then this same high priestess would turn around and favor my sister in a way that brought me down. It wasn’t long before the three of us realized what was happening. So instead of turning against each other, we started distancing ourselves from our leader.

The coven was eventually disbanded; we were young and had much to learn. It was a true experience, but since then I have not felt the need to join another coven. Nor do I think that I will ever want to again. Our high priestess has, to my knowledge, stopped practicing altogether, along with our other friend who has completely withdrawn from her beliefs. My sister and I witnessed quite a few people go through the fad of enjoying the ‘benefits’ of becoming a Witch, and when they realized that there is so much more to Paganism than just doing spell work and wearing the color black, they moved on. But Wicca was so much more to me, as it has been for many others. I became enamored with its teachings, and immersed myself in as many books, articles, and shops that I could find.

My sister has always been very encouraging and still holds her beliefs, but she is not as active in her faith as she used to be. We have sometimes celebrated the Sabbaths together, but I was often on my own. Luckily, the years have been kind to me. My connection to the Gods has only grown stronger as I have worked very hard to maintain a balance between living a healthy natural life and finding my place in society. A challenging task at times, but I always say that this is the best time to be a witch.

I am now married with a daughter of my own, and though I still consider myself a solitary witch, the wheel of the year is quite a beacon of light in our home. Celebrating the holidays reminds me that love is the main ingredient in any faith. And the Gods sure have graced my family with plenty of love. We highly enjoy our festivities with our shy lion head rabbit Penny, our scaly fish Einstein, our two fluffy cats, Smokey and Tortoro, as well as our sweet dog Willow. I feel more at ease performing ritual with my family, including these beautiful creatures, than I ever did in a coven.

Some days I enjoy my meditations and rituals alone, whereas there are others where my husband and daughter join in. We are linked through our beliefs like many people, but my husband is a Taoist so his participation is based more on ideals than ritual. Not being a part of a coven has had a very positive effect on me. I have the freedom to focus on my own journey, while not feeling too self-centered. I take my faith very seriously while trying to know how to loosen up and enjoy my beliefs. Finding many solitary guides has made this possible. There is a multitude of books, magazines, and online sources that give me the information I need as well as offering a sense a community.

Being lonely is not part of being a solitary witch because true Pagans are very personable. There is nothing more I love to do than speak with others about faith, as long as I am speaking with someone who is respectful. I live to enjoy life, knowing that the gods are always around me. If I do feel the need for a little Witchy interaction from time to time, there is always the “Pagan Picnic”, classes I can take at my New Age Shop and “the Witches Ball”. Our annual Renaissance Festival has quite a few Pagan elements included as well. Having the opportunity to attend these events allows me to be social enough with other people of my own faith without having to worry about the demands of being part of a coven.

Some Wiccans prefer those coven/group bonds, and that is understandable. Words cannot express the kind of link that one has to the other members of their coven. But many of us are perfectly happy to have the freedom of practicing our beliefs on our own. After all, everyone has their own path to take and being a solitary Witch is full of freedom, happiness, and adventure.

Let’s Talk Witch – Spells and spell casting.

When talking about spells and spell casting you can get into some sticky situations. No other subject can cause so many divisions in the pagan community.

It seems that there are as many different ways and ethical practices as there are gods and goddesses in the universe. If you take into consideration that spells and the way you cast them is what makes them effective it begins to make perfect sense why.

In effective spell casting there are three very important ingredients that you must have, resolve, focus, and comfort.

Without resolve there can be no change, it is your commitment to an action that is the basis of a spell. You have to really want it! Without a genuine intention to effect a change you are casting magic to the wind, cluttering up an otherwise flowing universe. Spells without resolve can be detrimental undirected or worse misdirected energy is free to change unknown situations.

Make sure you really want the change you are trying to make. When you get it, it’s yours. This is where a little divination would come in handy to make sure you will be truly happy with the outcome of your spell.

Focus, direction, or meditation, how good can aim? The focus of your spell casting is as important as the resolve to make a change. If you can’t see the broad side of a barn you will not have the ability to effect a change on it. You have to be able to taste it! If you physically build a dog house, you have to have some idea what it will look like when you are done. A spell is like a dog house, if you don’t know what it’s supposed to look like when your done, you could very well end up with a failed attempt or worse. You have to belive it’s possible. If you can’t belive that something is possible it’s not. Anything is possible if you truly belive it can happen. If you belive you can make a change and you know how the change will take place and you can picture the end result of your spell, you are there.

Comfort is easy, if you can’t ethically accept the responsibility for your spell or there is something that bothers you about what you are trying to do or how you are going about it, don’t. You are the power in your spell, you are the creator and the control.

Poor comfort will mess up your focus and your resolve. Without comfort you will have a very poor spell at best.

Binding by Fear Ritual

This is the image of my would be victim
it I hang from a single thread
in a place no one shall see
it will bring fear in the heart of him who shall harm me
it will bring fear in the heart of him who would harm me
He will be binded by fear from harming me further
he will be binded by fear from harming me at all
I will tie a knot in the thread when I wish to secure the fear
until I break it
so mote it be

Let’s Talk Witch – Is It Really Wiccan Magick?

LET’S TALK WITCH – IS IT REALLY WICCAN ETHICS?

Ask any Witch from any tradition of Witchcraft, why they don’t cast evil spells,
do baneful magic or use their powers to manipulate or harm others, and most of
them will quickly respond: “Because Witches believe in the Threefold Law: What
you send out will return to you three times over.”

Well, that’s a concept that will certainly keep you in line!

But is it really Wiccan ethics?

Not even remotely. Why? Because the Threefold Law is actually a rule of conduct
based on punishment, and therefore fear, and because it’s leftover from biblical
morality and because it does not reflect Wiccan values.

Let’s start with the first problem with Threefold Law: punishment and fear. Stop
and think about it for a minute. The Threefold Law is actually saying that you
better behave yourself, because if you don’t something worse will happen to you.
In other words, misbehave and you’ll be punished. So it’s just your fear of
punishment – of something worse happening to you — that keeps you from abusing the powers of Witchcraft. That’s not ethics — it’s expediency and self-
interest, based on fear of reprisal and nothing more.

Here’s the second problem: Where does this idea of fear of punishment as a
motivator for morality come from? It is a remnant of biblical thinking, dragged
from the past and misdirecting our future. In the biblical religious view, God
is not present in the world, He’s transcendent, dwelling “above” in heaven.
Where does that leave us? Living in the Lord of the Flies. When God is not
present in the world, you need a set of rules to live by. Hence the Ten
Commandments, Papal edicts, Talmudic interpretations, and Mullahs dictating the meaning of the Koran. The threat of damnation, sin, hell fire, and fatwahs for
your disobedience certainly motivate compliance with the rules of morality. Just
like the Threefold Law — behave or you’ll be punished. But just turn on the
television set and you’ll see how well that system of rules and punishment is
working.

Now the third problem: Wicca doesn’t believe in a transcendent, exclusively
male, and punishing God. Instead, Wicca is a spirituality with accessible
practices that enables you to experience the Divine dwelling within you and all
around you in the natural world. For a Witch, the world is not fallen from grace
— it’s paradise, it’s the body of the Divine. And when you are able to
experience the presence of the Sacred in the world, in yourself and others, you
don’t require a rule based upon punishment, fear and self-interest to motivate
you to behave in an ethical manner.

The real Wiccan ethic is simple: Witches live in a sacred manner, treating all
of life and the world itself with reverence and respect, because they live in a
sacred world.

This is an ethical approach to Witchcraft, to magic, spellcasting and daily life
that is truly a reflection of our deepest spiritual principles, and our
practices. And it is an understanding that can remedy the wrongs threatening the
survival of the Earth. So the next time someone asks you why Witches don’t cast
evil spells, or what the basis for your ethics are, you can reply: I live in a
sacred manner because I live in a sacred world. I treat that world, and all the
creatures in it, with reverence and respect because everything is an embodiment
of the Divine.

—- Author Uninown

Forging Your Own Path: My Journey

Forging Your Own Path: My Journey

Author: Bear Stormcrowe

Ever since I was a wee lad, I knew that I had a special relationship with Mother Earth and the elements around me. I always had this magnetic attraction to all things mystical, offbeat, and natural. I remember quite well the times I used to ‘trick’ my parents into buying trees from the Arbor Day Foundation in order to plant them as an homage to Mother Gaia. I would sit outside and plant them, whispering softly to the planet; “Here you go. Thank you for giving us what you give us.”

When my family finally got the Internet, I remember sneaking onto my computer at night; silently hoping the dial-up connection sounds wouldn’t stir my family. It was there that my journey began. I searched earth-based religions high and low…and I came to the realization: I’m a Witch.

I had always been more mature than others of my age group, and since my epiphany I’ve referred to myself as a Natural Witch. I began seriously pursuing the Well-Worn Path soon after that epiphany and started my path as a solitary practitioner in full force. At the time, I was still green on the subject of Witchcraft, even though I was naturally inclined to it; So, I began researching books from the library and following their paths and their beliefs but something didn’t feel quite right. In any religion, a personal means of practicing helps you get that more personal connection with your deity. In my case, it was multiple deities but namely, Lugh and Danu. It was then I realized that I could forge my own path…my own solitary journey.

Since beginning my own personal journey, following the rules of the Wicca, and showing reverence to my amazing deities, I found my connection and my own personal practice. When it came to Sabbats I followed a loosely based outline but added my own flair in the mix, it all worked just the same if not better because all of my mind, body, and spirit were put into my craft. I came “out of the broom closet”, so to speak, to my friends in high school—then to my friends and professors in college.

After much networking and a twist of fate I owe all to the God and Goddess, I met a woman who is now my fiancée and a group of friends with whom I created a small active coven. They were all well seasoned in the Craft already but I found myself answering their questions with a knowledge I had no idea was hiding deep within me. The advice and techniques I offered proved a success and I realized that I had an even deeper calling: High Priestdom. After meeting and discussing the future of the coven, they all agreed unanimously that they felt I would take the high priest position and honor it well.

So, what’s the point of this story? You ask. In my personal experience I’ve found that crafting your own spells and following the path that your heart and soul vibrates well with yields better results. In my case, a closer connection to the deities I’ve aligned myself with.

How do you find your own path? The simplest way to do it is follow your heart. However, if you are unsure of what your heart is telling you here are some simple techniques that have helped me when the answers my heart had given didn’t really satisfy my spirit.

Meditation: Simple two-step meditation works wonders.

The First Step is to open sacred space. This is the brief equivalent of casting a circle. How I open sacred space is by grounding and centering me then I say:

“By the Grace and Power of the Great Ones, Within and Without, I allow love to enter this space, but keep evil and ill intent out.”

Your sacred space is now open. Feel free to change the invocation of positive energies to something of your liking.

The Second Step is to clear your mind of all things but your question at hand. This takes a lot of practice so do this on a day that has been relatively uneventful if at all possible. Clearing your mind and focusing on your own path and what fits just right for your individual Witchiness should yield some result the first few times you try it.

Scrying: Using a scrying mirror or bowl is another way to get some answers. Be prepared to look deep into the mirror/bowl for some time. As with most divination arts, symbols are left to the diviner to interpret so have a notebook and writing utensil (or computer for those tech-savvy Witches) to record the symbols for interpretation after the scrying session. It’s been my experience to wait until the end of the session to interpret symbols and messages because if you take your focus to one symbol, you may miss other important ones. Once you’ve finished scrying, interpret symbols, make connections, and have fun with it.

To end this article, I’d like to say that if you follow a set path founded by someone else and you feel at home in that path, then by all means continue on the path you are most comfortable with. You may get things from different paths in order to forge your own way. That is perfectly acceptable. It’s all what feels right to each individual witch.

I write this article in the light of Lugh and Danu and with love to all of my fellow Pagans and Earth-Children. May bright blessing and prosperity come your way and as always—Blessed Be.

-Adam Osborne (Sacred Magick)
Eclectic Pagan, High Priest, and Lightworker.

Look To Your Past

Look To Your Past

Author: Oracle

One of the most controversial stances today in the Neo-Pagan Community surrounds the adoption of Amerindian and other aboriginal ceremonies as authentic paths for those who are not of Amerindian or aboriginal descent. When Europeans first landed on the shores of North and South America en masse, the exotic and “unnatural” ways of these people may have struck a chord that resonated with some Europeans. At this time, Europeans were only familiar with Christianity, and all else was “of the devil.” Naturally some people who were beneficent towards the tribes may have eventually found themselves adopted and taught the path of whatever tribe adopted them. It eventually became a crime in the eighteenth and nineteenth centuries in the United States of America tantamount to treason to “go Indian.” The fate of many tribes followed one of four courses:

1. Many tribes were wiped out.

2. Many that survived found themselves and their subsequent generations adopting “American ways” and indoctrinated with Christianity, also taking up “Christian names.”

3. Many fought and were relocated from their homelands to western deserts.

4. Many merely surrendered and tried to reconcile their own beliefs, integrating Christian doctrines into their own while attempting to maintain some sort of independence.

With the merger of the Hippie and New Age movements in the 1960’s within the States, many books began to be released on the market that introduced Eastern and pseudo-aboriginal concepts into the American spiritual scene. Naturally a new type of imperialism began taking place. In this new form of conquering, Amerindian Tribes found their spiritual teachings bastardized by “white culture, ” ironically at the same time that the Neo-Pagan movement was also budding.

Sadly, what was meant to be a Spiritual Renaissance for those of European descent instead became a fast track where modern American cultural norms (e.g. instant results, eclectic spirituality, and a dogmatic “I have a right to this” attitude) rooted in centuries of Christian imperialism gained a new avenue to glamorize and steal from Amerindian tribes what was not theirs. Terms like “Shaman” became new catch words to describe those that attended weekend seminars, wore crystals and painted their bodies.

Cloaked within the White Light of the New Age is the insult of ancient ancestors which are linked inexorably to the Tribes whose Elders are fighting to preserve the remains of their people; their homes having been taken, their languages lost and their people massacred in the name of the white man’s “progress.” With the 1993 Lakota Declaration of War against Exploiters of Lakota Spirituality, the Tribal Elders of various Tribal cultures and Tribal religions have reinforced the closure of their doors. To force open the doors of another culture is a practice that is relegated to the inherent dominance of the Abrahamic faiths, not the Pagan.

Some of the justifications for cultural theft are:

Q: But what if I believe I was an Indian in my past life?
A: Sorry, but many Native American religions don’t incorporate reincarnation. Regardless if they did, that was a past life…it’s over and you have this one.

Q: But what if something speaks to me in that path?
A: You will find a parallel form in your own heritage. There are plenty of Reconstructionist paths available for those of European descent so that Wica is not the only option anymore (and, with a bit of research, never was) . There is Strix, Strega, Asatru, Druidry, Hermetic, Kemetic and more. These cultural religions and philosophies in the West are open for Europeans to journey and find meaning. It may be that what you are seeing may resonate with you because your ancestors performed something similar.

Q: But so-and-so said they were taught by Medicine people and, for a fee, will also teach me to help improve my life…is this wrong?
A: Unless they are a genuine Tribal Elder, I encourage you to do some research into your supposed “teacher.” Tribal Elders, if you are adopted and taught their ways (which take decades by the way) , never will charge a fee to teach. Many false shamans see the profits and none are ever shared with any Native American Communities.

Q: What if I feel “Indian” at heart?
A: By all means admire the beauty and culture of the Tribal people, but respect and courtesy should be given when it is not your heritage.

We Pagans should have different ethics in order to help build bridges. As an example, we as a Community have held the sins of the Church at its feet: murdering and killing many who were, rightly or falsely, accused of Witchcraft. We demanded the Church acknowledge its erroneous ways and beg pardon. This was done in 1999, and the late Pope John Paul II heard the cries of the wronged and declared a papal apology in 2000. As a reminder, the late Pope said:

“…Christians have often denied the Gospel; yielding to a mentality of power, they have violated the rights of ethnic groups and peoples, and shown contempt for their cultures and religious traditions…”

The Pagan Community cheered and clapped in the Pope’s response, and even more respect was garnered for the late Pope John Paul II.

Yet, here we are in 2010 and the Pagan Community has committed the same sins for the past 50 years. We observe Tribal Elders and spiritual leaders offer tobacco, asperge with sage and chant with feathers. We watch their masked ceremonies and listen to their singing, all the while believing we can adopt and adapt something we see without any inclination as to the “why” behind the rituals.

We build Medicine Wheels on our front lawn believing that we have a right to that heritage. We take pseudo-Indian names such as “Running Buffalo Horns” and think nothing of it. Sadly, and naively, we talk about the “Native American path, ” “Native American religion, ” and “Native American culture.” We talk about the beauty and purity of the “Native American belief system, ” like we are describing some new pet breed.

There is no such thing as “Native American culture, ” “Native American religion, ” and a “Native America path.” There are Native American cultures, Native American religions, and Native America paths. Each tribe differs greatly from one to the next.

In Neo-Paganism in general, ancestral veneration is not given any preeminence. Carl Jung’s idea of “archetypes” has neatly found itself in our Community so that we talk about “THE God” and “THE Goddess.” I find Dion Fortune oft-quoted, “All the Gods are One God, and all the Goddesses are One Goddess, and there is but One Initiator.” A lovely quote, but misplaced. Dion also emphasized that people should look to their own roots to find true occult virtue.

You see, Tribal Spiritualities are all about the Community over the Individual (unlike many solitary Western Neo-Pagan paths) , and the Mighty Spirits and Powers that are reverenced in Native American religions are deified Ancestral spirits. Rites, rituals, chants and dances are done to live out the mythos and deeds of that Tribes’ ancestors. If you are not of that blood, why are you reverencing ancestors that are not your own? Can it not be said that someone who steals part of a heritage that one has not been privy to is actually disrespecting the heritage you come from? Basically, you’re telling your own ancestors, “You’re not good enough for me.”

The Jungian view of archetypes has no place in Native American religions. They evolved along a different occult current and are rooted in land and ancestors, blood and bone. What does your own blood call to you? What do your bones sing?

We Pagans constantly talk about the sins of the Church, and how we should “harm none” (regardless if we’re Wiccan or not) and respect all life. Yet here we are stealing what is not ours, and not looking to our own ancestors for what our own blood and bones holds dear. Our own power lies in our heritage. Many say, “Well, what if I am Welsh, Greek, Italian and Spanish? Which is my path?” My response is: all of it. They are all Indo-European. In our modern society there is no excuse with the plethora of Native European Spiritualities why we should steal someone else’s heritage, which is not ours.

I encourage our Community to not be hypocritical and disrespect the ethnic cultures of the land we live on. I encourage our Community to have open dialogue and build bridges with the Native American tribes (and others) so that we can change the tide of our Imperialist past. If we truly believe in peace and respect, then we will do so by cultivating Wisdom, Integrity, Truth, Courage and Honor in our own lives.

I encourage everyone to look to our own past, beyond the past 2, 000 years of Christianity, and remember that we were once tribal and had a culture to speak of. Unlike the Amerindian Tribes, the Western Pagan faiths have their doors open so we can seek our Gods and Ancestors to reverence again.

May the Blessing of the Lord and Lady guide you upon the Starry Path of Enlightenment.

~Oracle~

____________________________________________

Footnotes:
Sources:
http://www.newagefraud.org/. Retrieved April 19, 2010.

Brown, Michael F. “Who Owns Native Culture?” Retrieved from http://www.williams.edu/go/native/index.htm

Orrin. “Seeking Native American Spirituality: Read This First!” Retrieved from http://www.native-languages.org/religion.htm.

Fortune, Dion. (2000) . The Training and Work of an Initiate. York Beach, ME: Samuel Weiser.

Fortune, Dion. (2001) . What is Occultism? York Beach, ME: Samuel Weiser.

Finding The Craft

Finding The Craft

Author: Siryn Dolphinsong

While some might say they were not satisfied with the Christian life, I cannot really relate. Exposure to the mainstream religion of Christianity was not an option as my father had a severe distaste for their beliefs. I will not say I had the opportunity to become a Witch right away either though.

I guess spirituality was just not an importance in my growing years as far as my family was concerned, or they felt it was a decision only to be decided as an adult. My father was in the zone of reality and fact. My Mother on the other hand was a people pleaser and refused to discuss religion with anyone except to nod in agreement to avoid discussions.

As long as I can remember my Father instilled upon me that harm to myself or anything else living which included nature would be an act not forgiven and punishable by repayment that I would never want to see. Growing up and learning about all living things reminded me of attending science class yet the teachers would never change. I have lived with everything from monkeys to gerbils and those experiences taught me an appreciation for creation in which I have never forgotten. This experience was fact and my Father pushed for me to see the world good and bad. They used to call my Father Dr. Dolittle because he talked to the animals and plants as well.

I had always felt an empty space for spirituality and so as I got older, I spoke with my father whom I was closest to and I finally asked, “What religion do we practice or believe in?” I will never forget that day. My Father stated very seriously, if any one asks let them know we are animists.

Looking very confused, my Father began to explain. We are not Native American although they are the true people of this North America and I am ashamed of what the supposed Christians did to these people. We are of Irish and French descent carried over many years by boat, we had terrible times including the great potato famine. My Father continued to say he worshipped silently and believed every woman needed a man and every man needed a woman, just like there are the same aspects in most of nature to continue life. Religion he stated was how you lived your life and that if he did right his life would not stop by death. I left that conversation feeling almost complete. Even though I had my share of fallbacks and sometimes harmed my self by entering bad relationships and wrong decisions, I kept most of what we discussed close to my heart.

At fifteen, I fit in more with the drug crowd at school everyone else I thought were to righteous and stuck up. I had friends reading Aleister Crowley and dabbling in some sort of occult activity. I borrowed their books and felt curious but it was still too dark for me.

In 1984, when I turned eighteen I moved to Lewiston, Maine with my wild boyfriend. There was Witchcraft, white and black all around. Old shut down churches homesteaded by occult activity and it was in the papers daily. I met a white Witch who was very kind and told me I had a gift but not to follow through until I was ready to be serious. Just apartments down from us a guy sacrificed his girlfriend’s youngest child in the oven propping a chair at the door and made the other two older children watch while listening to some dark music, the neighbors call the fire dept. to report smoke. This incident was in the media and scared the wits out of me. I did not want accusations for such happenings so I stayed silent about my interest in the occult. I was also scared of introductions to weirdos who were into such acts of violence.

In 1990 when I moved in with my sister in St.Augustine, FL., everything seemed to have changed including the outlook on the occult. There were New Age shops opening everywhere. I found a metaphysical bookstore called “Dreamstreet” to which as soon as I opened the door all my stresses seem to leave my body. I felt addicted in a sense and I visited often sitting in their hammock reading about Goddess worship and alternatives to the mainstream religions. The smell of Nag-Champa in the air, the sweet acoustical music and the soothing voices of the merchants made me feel welcome and at home. I purchased my first “Green Egg” magazine there and my first bumper sticker that read, “God is coming back and she is pissed”.

I guess that is my first real connection with Witchcraft. I studied solitaire and eclectic, reading Buddhist and Hindu cultures to really be sure of what was right for me. I was very intrigued by Tarot cards; Runes and I would by smudge bundles for cleansing just to feel I was on my way to what would soon by my path.

I transferred in 1992 to Georgia where I reside now and it seemed right away rude awakenings were coming. No one ever asked if I went to church, it was always where do you attend church. I felt alienated until meeting my soul mate. I met my now husband who had previously been brought up Salvationist until he was eighteen and made the decision Christianity was not his path either.

Together we went to major bookstores and purchased books like Buckland’s big blue book and several Celtic related Witchcraft books. I often hear Witches condemn Llewelyn publications for being too commercial but without them Witchcraft would not have been as open to us as it is today. Our library has grown and we still travel every year to St. Augustine to fill my void of my bookstore and I still buy and stockpile smudge bundles for later use. This year we weren’t able to make the trip and Dreamstreet’s Web site is gone and the number is disconnected, to which makes me very sad. I hope it is just an incident where the names changed or they have just moved. My husband was an intern after college and was a computer guru so when the Internet became available we started networking and trying to find as many resources as possible. We followed The Witches’ Voice when they were in Massachusetts and kept with them during their move to Florida. Not to be biased but they have always seemed to be the most thorough in helping find others and keeping updated with Pagan news.

Today we worship together and offer a small study group to help people in this area that of our same lifestyle. We started “The Southern Circle of the Willow Moon” in 1997 with six members and although the members have changed, the beliefs and teachings are still the same. We learn from each other, we are not experts as Witchcraft is a lifelong path of learning and experiences. There are severe persecutions still existing in our area and no doubt in other strong Baptist areas as well. We will continue to travel to places where we can be free with our religious beliefs, find people who feel the same as we do and try and educate people on what Witchcraft really is.

I recommend anyone starting out on this path begin by study. I know it can be boring but some knowledge is better especially when seeking teachers. When I go to a bookstore and a teen comes up and starts telling me how long the have been into Witchcraft and what books I should or should not get makes me believe they are going through a self-esteem and identity crisis. I want no part of the person playing games with their spirituality.

WOTC Extra – Ten Questions You Should Be Able to Answer After a Year and A Day

1.) How would you define Witchcraft?

How would you define Wicca?

What would you say if asked? Are you able to discuss the history of the Craft and how Wicca relates to Magick?

2.) Upon what premise does the moral foundation of the Wicca rest?

Do you consider yourself a practitioner of the dark arts or the white- (or light) magickal arts? Why do you think this?

03.) Explain what is meant by divination.

Explain what is meant by the following terms:

aura reading,

palomancy,

crystalomancy,

magick mirror,

runecasting,

Iching?

Have you found a favorite method of divination?

What is this method?

Have you become skilled at this, and how skilled?

Do you consider yourself a Master of the Art?

Are you practicing this form of divination for yourself and others on a regular basis, and if not, why not?

04.) Are you thoroughly familiar with some form of the healing arts?

What do you know about the following:

color or sound therapy,

aromatherapy,

herbal healing?

Which of these have you studied enough to have become quite familiar with the healing art?

Are you a Master of the Art?

Do you intend to become a Master?

Have you begun your hand-written herbal or other log of your healing practice?

05.) Have you accumulated all your magickal tools?

How many of these tools have you made yourself?

What was given to you?

Why did this object become a part of your magickal collection?

Are these tools all consecrated?

Why are they consecrated?

Are you knowledgeable enough about the uses of all these tools to be able to explain their uses to another?

06.) If someone, a friend perhaps, comes to you for help in the following areas, can you help them?

The areas might be love, health, wealth, protection, uncrossing, legal aid, self-help or development.

Could you devise a spell to help him or her? Would you? Why? Why not?

Could you include all the proper correspondences, talismans, stones, crystals, candles?

Would you be able to cast the spell during the correct phase of the Moon, the most auspicious day of the week and hour of the day?

Have you kept accurate records of your magickal work in your Book of Shadows or hand-written Magickal Diary?

If not, why not?

07.) Are you able to explain the Sabbats and Esbats?

Can you perform an impromptu ritual for each?

Have you begun your personal hand-written Book of Shadows?

08.) Are you familiar enough with any of the Pentagram Rituals to explain them to others?

09.) Have you composed at least two complete Sabbat rituals and a full or new Moon ritual, incorporating all the proper correspondences;

astrological timing,

proper god and goddess forms for the particular ritual,

the correct candles,

scents, invocations, etc?

10.) Can you explain why Wicca is important to you -and why you wish to become a Witch and Wiccan?

Let’s Talk Witch – Getting Started On Your Spiritual Education Path

Any spiritual practice requires research and study. Witchcraft is no different than any other path. Here is some basic info, words of caution, and suggestions for reading and starting your research.

How Can I Learn More? If you are one of the many people looking for information on how to become a witch, there are a few things you should ask yourself first.

1. What is your reason for wanting to be a Witch? If your reason is simply so you can cast a spell, it’s the wrong reason and you might find more information if you look for Spellcraft, than Witchcraft. If your reasons are truly from an interest in the faith or you feel drawn to the Craft as a religion, then you maybe on the right path. But you should learn more and make an informed decision.

2. Are you willing to live by the spiritual laws as a way of life? If you are, or if you’re not sure, do a lot of research on your own and find out as much as you can about the path you’ve chosen.

3. How Do I Get Started? Read, learn and read a lot more. Do your own research, and not just from magikal books or reference manuals. Through studying history, other religions and how they all inter-relate and interact. I have a favorite saying for this type of education: “Books can give you knowledge. But only your own personal experiences give you wisdom to decide your own path.”

Words of Warning.

Don’t take one persons word or teachings as the only truth or as the only way on this or any spiritual path. No one person has all the answers for you. Only you know what rings true within your own heart and soul.

When it comes time for you to chose a mentor, be very cautious. There are a lot of novice people claiming to be a High Priest or Priestess. The best advice I could give is find someone who can prove they have practiced the path for several years (my standard is 10 years or more).

Don’t just take their word for it. Find someone who is willing to answer your questions without charging you money.

Taking a class and paying for an instructors time is NOT the same thing as finding a “spiritual teacher”. (Classes are wonderful for making new friends and learning in a group.)

What you should really be looking for is a mentor or guide, not a person who thinks they have the right to tell you what to do or believe.

Lastly, always question!

Question everything you are told and everything you read.

Research other material to validate what you are being told or what you read in a book.

Make sure that a book is supported by other books and by history itself.

The Witches Magick for Feb. 10th – Purification Ritual for Scrying Tools

Purification Ritual for Scrying Tools

When you first make or purchase your tool, a ritual purification should be done:

(This is for most scrying tools, except the candle.)

Make a tea by simmering some Mugwort in water. Strain and cool.

Set up an altar and draw a circle of protection.

Carefully wash the scrying instrument in the mugwort water, saying:

“I wash you clean of all influences of your former life. Be now an instrument of the sight. Help me to see what is needed that I may aid myself as well as others. So mote it be.”

Dry the tool. Pass it through the candle flame and the incense, saying: “Charge this tool with energy and inspiration, that it may be a source of knowledge.”

Place the tool on the center of a black cloth which will be used for a covering. Place your hands over the tool and say: “Bless and consecrate this tool for the purposes of higher Magick. May it always be used for good and never for evil. May it serve me well, as long as my heart is pure and my aims are righteous. In the names of ___God_____ and ____Goddess____ I do consecrate you.”

Wrap the tool in the black cloth. Keep it covered until it is to be used.

Relax. When the time is right, take up the circle.

The tool is now a ritual tool and should be treated as such. Take care of it and do not let it open to the profane. Usually the tool is wrapped in the cloth or covered to keep the light and other influences out.

The proceeding ritual may be reinforced when you feel it is necessary. It may also be used when there has been a disturbing reading to clean up any residue that may remain.

Let’s Talk Witch – The Art of Scrying

THE ART OF SCRYING

(L.< scruatari = to look at) is a form of divination which uses crystals, crystal balls, water, fire or other shiny objects of fascination as the focus.

Essentially, the person doing the scrying focuses attention on the tool being used and freeing the mind, allows thoughts, ideas, pictures as a television screen. The size of the picture depended upon the size of the object and like the TV, it had to be tuned in to get the best picture.

Learning to scry can be frightening to the uninitiated. It takes a certain amount of control as well as submission, to get results. What is meant is that when focusing on the tool, you must have your mind free of extraneous things, things that pull your attention away. You must also allow yourself to be open to impressions, and not be distracted with the clouds or vapors that form in the periphery of your vision. Trying to control the situation can interfere with the results, the control should be done before the scrying begins.

There are various tools that can be used. They are as follows:

1- The crystal ball. This is the most popular tool for scrying. The ball can be glass, crystal or plastic. The most common are balls formed from optical quality glass that are ground round and polished to be absolutely clear. The most expensive are those that are ground and polished quartz, amber or other clear material. The third and the least expensive are cast out of acrylic plastic. The plastic one scratches more easily and takes more care, but works non-the-less.

2- The scrying stone. This is a polished crystal that is usually worn around the neck. It is not necessary that the shape be a sphere. Since the shape is less important, a lot of individuality can be shown. The size, shape, color and personal preference produce a large variety of possibilities.

3- The Magic Mirror. This is a sheep of glass that is painted black on the back side. The most common magic mirror is a large clock face that is painted black on the convex side. Scrying is done by using the concave side.

4- The scrying cup. This is an ordinary tea cup that has the inside painted black. For scrying, water is poured into the cup and the person doing the scrying looks into the water.

5- Sometimes an ordinary bowl is used. Water is poured into the bowl and black ink is added to make a black opaque surface.

6- Fire. Some people are drawn into fire, such as a campfire. The red glow of the coals seem to move and dance and play out a fiery scene. The flame of a single candle works really well and can be used for exercise in scrying. More on this later.

Candle Spell Worksheet

CANDLE SPELL WORKSHEET

————————————————–
The following questions will help you to create a successful candle spell. By
answering them, you will aquatint yourself with the elements of magick. Print
this page and add it to your spellbook. It can also be used for other types of
spells as well. Enjoy!
————————————————–

Magickal Intention:

Candle Type:

How long will it burn?

Color:

Symbols:

Phase of the Moon:

Astrological Phase:

Deities:

Elementals:

Herbs:

Oils:

Stones:

Magickal Decoration:

Visualizations:

Where will the candle be placed for the duration of the spell?

Let’s Talk Witch – Rites of Passage

Rites of passage are rituals that mark important moments in the wheel of human life. The birth of a child, coming of age, the death of a loved one, marriage, and eldership are five rites of passage that immediately come to mind. At the birth of a child, Wiccans welcome his spirit into the world. This process often includes an introduction to all the elements and a blessing.

When that child comes of age, he has the right to become a fully recognized adult member of the community and begin participating fully in ritual (if he so wishes). The coming-of-age ceremonies vary from culture to culture but generally include elements of learning, initiation, and social affirmation. At this time, magickal tools are often presented as gifts and he is now expected to be responsible for them.

The marriage (or handfasting) ceremony allows the community to witness and support the adult’s choice of a life partner and links two spirits into a harmonious one (in which neither individual is lost). A magickal marriage often includes jumping over a broomstick or sword at the end of the ritual. This rite marks passage into a new life together and also fosters fertility.

Eldership honors a person’s wisdom and contributions to the community. Croning ceremonies are usually celebrated when the witch has completed her second Saturn Return (at the age of about fifty-eight to sixty). Some things do get better with age, and magick is certainly one of them. The Neo-Pagan community does not view old age as a detriment; it is respected and the insights that old witches offer are gratefully accepted.

At the end of a witch’s life, her spirit is ushered on to its next form of existence. This ritual is typically called a Summerland rite. At this gathering, people open the circle for the spirit of that individual to join them in one last dance and song, and to say their farewells. In this way, the circle provides peace and closure, trusting that everyone will meet again in another life.

Source:
“The Everything Wicca & Witchcraft book’

Author: Skye Alexander

Morals of a Witch

Morals of a Witch

Witchcraft is often understood to be evil, demoralizing, and immoral because it goes against the beliefs of the catholic church. This is due mostly to a misunderstanding of the modern use of the term “witch.” In earlier times, witchcraft was essentially the term used for “devil worship.” Witches of old were said to be in league with the devil. They hurt people, traveled to gatherings where they engaged in evil spell-casting, demoralizing acts, and Satan worship. At the same time, there were wisepeople in villages. These people were the healers, the midwives, and the elders who knew things which might be considered witchery today. These people were not, at the time, considered or even called witches. Today, for some reason, these people have chosen to take on the name of witchcraft. Even in medieval times, people engaged in witchery. These things included charms to predict love or the weather, good luck charms, and psychic sight (gifts of the angels). For example, people knew charms that were used in prediction such as limericks and poems. These went something like: “cat’s paw upon the water, first sigh of storm-king’s daughter.” This limerick means that if you see a cat place its paw in water, then there will be a storm. These are sometimes called “old wives’ tales.” Other superstitions are: walking under a ladder is bad luck and smashing a mirror is 7 years bad luck. Magical charms were and are also used: four-leaf clovers, found pennies, locks of hair, horseshoes when turned upside down, and lucky and unlucky numbers. These things were never considered witchcraft the way we use it in witchcraft today.
Many Christians are beginning to understand the differences between what is now called witchcraft and the old word witchcraft which was used for “devil worship.” No one is really sure why the healers of today have chosen this once derogatory term to describe themselves. Likely, it has stemmed from small groups of adolescents forming “covens.” Early Wiccans were not called witches.
Today, witches are known for their good deeds. Witches believe in eternal learning. Witches believe in truth and truth telling. We are always trying to help those around us and find ways to better ourselves. Witches also follow many of the traditional views of Christianity. We believe in harming no living being. We believe in fidelity (loyalty), we love our families and raise our children to have good moral standards. We do not believe in forming cults or any other harmful or mind-controlling groups. We stand against killing and oppression of all kinds. We believe in the freedom to love who we choose to love. We believe in self-sacrifice for the good of others. We believe in charity.

Source:
Witch Crafted

We Who Shall Inherit Ourselves

We Who Shall Inherit Ourselves

Author: Brannawen Ravenhart

Over the course of the past decade or two, the giant surge of information on Paganism and Wicca, and Witchcraft in general has swelled to enormous proportions. Whereas I used to have to scratch pathetically through musty bookstores, or wait patiently for a dog-eared and battered single paperback copy of “Drawing Down the Moon” by Margot Adler at the library, or, if great luck would have it, borrow a book or two from some other fortunate soul who not only owned books, but might even know someone who knew someone who might have more; now I can walk into any mall, Barnes and Noble, Borders, Waldenbooks and find many different books in a wide range of topics, depths, and styles. I can surf the Internet and find information on anything I desire. Videos, DVD’s, television documentaries, are all available to me like chocolates in a candy store. What do I want to pick today? What do I wish to learn? What path do I want to know more about? What do I want to know of our own history? The plethora of books and authors allow luxuries today that were unheard of years ago. They also allow a freedom of choice that was never dreamed of. Before, we had to be happy with what we got, and if we did manage to get our hands on something, we often followed that specific information to the people and paths where we eventually ended up. The ways to wisdom had but few trails in the wilderness, and we ended up exactly where they took us.

In a way, this was a very good thing. The hardworking, dedicated individual could find their way only through the mysterious maze of the guidance of others. This led to strength and conviction and solidarity within the covens, groves, groups or even to the Solitary Practitioner, due to the inherent nature of the learning. There are pros and cons about the ‘opening of the Book of Shadows’ to the general public, and there are many valid points to each pro and each con. However, I know what I have felt transform in my own life. I have to base my experience and knowledge on what is real to me. No longer do I have to hide. I may still be cautious, but I know that I can stand in community now, shoulder to shoulder with other battle weary survivors of the shrouded times. I am not alone. I can now say ‘We.’ To that I add “We, who live in the Information Age.”

To me, it is the transformation of having to get up and manually changing one of the three grainy channels on a TV dial to holding the remote control for 400+ stations on digital cable. It is my great luck and fortune to be living in this time, the same way my grandmother and great-grandmother lived through horse and buggy days to rocket ships to the moon. I am a witness. I will never lose sight of that blessing.

This deluge of information, of availability, has propelled Paganism into the face of the forefront of our American culture. No longer complete outcasts, or hidden away, we now have been recognized, have constitutional protections, freedom of speech and religion that is allowed to any other person in this country, as it should be. And we are growing. The information feeding tube has given birth to fantastic amounts of interest, media coverage, watchdog organizations and it is a burgeoning vein that feeds back into itself. By this very exposure we have been given tools and opportunities to defend ourselves against ignorance and segregation, against defamation and harassment (and worse) from other faiths or beliefs who once shunned and persecuted us.

In the same breath, I will also say that I fully agree that now, our own worst enemy is ourselves. Over the years, I have run into many myths about Wicca and Witchcraft, from the days when I wrote my first little book on Witches at age seven (a horrible caricature which makes me squirm due to the naivetŽ it represents — I was equally fascinated and repelled by the wicked witch myth, ) up to today where I see infighting and slander from one group to another. Here is the irony: I conquered my own reservations and cultural enslavement to the myth of ‘evil and Witchcraft, ‘ and then found my way. I conquered my fear of the unknown and of unknown people when I reached out to find others who believed the way I do, and found my way again. I conquered my fear of speaking out and letting my family and friends know about my beliefs, and found acceptance. Now I find myself trying to conquer the anxiety and confusion caused by our own infighting.

I do realize that something this new, this tremendous, this explosive, this controversial will have, by it’s own combustive nature (the birth of a new wave of faith) these types of interwoven battles. Are they of supremacy? Possibly. Jealousy? Of what, I am not sure, but yes, of jealousy too. Does this make sense? No. But I think that at this time, we are not only here to find ourselves, but to find and define each other.

Every single one of us has at this time the potential to make a mark in this path. Relatively speaking, there are so few of us. Human nature makes us want to shine out, speak out, be noticed, be recognized. I have to admit to that. The key here is; what mark is it that we truly want to leave? This is why it is so important to be careful, think hard, and speak wisely. We all have the opportunity here to be heard, if we stop pushing a little. No biting, kicking, scratching or shoving, and as for our kids, well, they just better mind their manners also! We should take the opportunity now of our few numbers, and our own voices, to promote the greater good, rather than ourselves. We can all be heard. Perhaps in another millennium, surrounded by billions of Wiccans, Druids, Shamans and Neo Pagans of all paths, when we are culturally mainstream, we would not have this chance. But now? This is the time to work with each other. To be here and now in this time is such a gift. It is sobering to realize that not everyone can see this.

We are writing our own history. This has been said many ways, many times. This is so true. This is also what upsets me sometimes, when I see someone or hear someone who doesn’t seem to understand or recognize this, or who uses subversion or duplicity to undermine one faction just to promote his or her own. On the other hand, I also feel compassion. We do have to make mistakes to ‘get’ the lesson. That is why we are here, after all. The most we can do is hold onto that thought if and when we do make those mistakes ourselves. All we have to do is notice and thank the ones who do manage to speak out clearly, and fight not only the misconceptions about us, but also the misconceptions we have about each other. We hold in our hands the pen that will leave the mark on the wall of our history. Will it be graffiti? Or poetry? Caricatures? Or great art? We are at the beginning. Our forefathers are living here among us. They could even be ourselves. This is an endowment we should never lose sight of.

Upon the Astral Plane and the Afterlife

Upon the Astral Plane and the Afterlife

Author: Grey Glamer

In their role as walkers between the worlds, Witches and Heathens are creatures born from apparent paradox. While the individual practitioner may emphasize one or the other, most Neopagans simultaneously honor both the multiplicity and the fundamental unity of All That Is. Meaning no disrespect to the true polytheists among us, I myself find deepest inspiration when I acknowledge one immanent Holy One who wears many masks.

As human beings, though, we’re decidedly prone to losing sight of the forest for the trees, and thus I find beneficial the practice of returning to our most basic beliefs from time to time. My purpose in writing this essay isn’t to resolve all the apparent dualities in our world, or any such herculean task. Rather, I want to focus upon one particular duality that profoundly shapes the quest shared by mystics and magicians, the observed gap between the realms of matter and of spirit, and the ways by which that divide shapes our sense of life, death, and rebirth.

Employing the term in the contemporary, non-Siberian sense, contemporary Witchcraft is a shamanic path. While many Witches and Heathens prefer to conceptualize and discuss magic via the language of energies and vibrations, at some point within our developing quest we encounter some non-physical entity that’s sentient in roughly the same sense that we are sentient. Whether we meet them during our astral journeys or perceive their physical manifestations upon our own material realm, they are undeniably real, possessing strangely familiar feelings and motivations.

Speaking from my own admittedly limited experience, some spiritual beings are beneficent, while some leave morality to be desired. Most are somewhere in the middle, neither angels nor demons. In fact, for all their whimsicality, the average spirit seems very, very human. They have needs and desires, dreams and fears, just like you and me.

This class of being, which impresses itself primarily upon our intuitive sense yet with occasional physical manifestations, I define as spiritual, as opposed to material creatures like ourselves who, generally speaking, prove more intensely cognizant of the physical. Of course, there exists no creature exclusively material or spiritual. Every material creature maintains an aspect within the spiritual realms, and every spiritual being produces some resonance upon the material plane. With precious few exceptions, however, most entities favor one aspect over the other, and only when the Mists between worlds serendipitously grow thin do we even acknowledge the multifaceted nature of our cosmos.

As walkers between the worlds, Witches and Heathens learn how to step lightly from the material into the spiritual and back again. Every Circle that we conjure creates a sanctuary where the material and the spiritual may intertwine. Every spell that we cast draws the two worlds closer together. Viewed from this perspective, magic becomes the awareness of how these two realms – material and spiritual – interact with one another.

Whenever we exercise our awareness of the spiritual, however, we encounter the possibility that we will misinterpret or overvalue the experience. Just looking around, it’s not difficult to conclude that creatures within the material realm are deeply flawed, vulnerable to entropy wearing the twin guises of decay and suffering. Faced with our own decline and eventual demise, we often cast about for something beyond our finite existence, something eternal and incorruptible. We reflect upon the turbulent swirl that is our life, turning towards religion or philosophy for solace.

So when the novice Witch first encounters the spirit world, they often harbor a predisposition to believe that here rests the incorruptible something they’ve been seeking. After all, the spirit realm’s inhabitants don’t appear to be bound by the same fixed life cycles that define our physical existence. Moreover, I suspect our culture’s mythos concerning ghosts and the restless dead fuels a prejudice that says our need for something beyond the grave can be filled by the spirit world.

In my humble opinion, I believe that seeking out eternal life within the spirit world is misguided, although there are certainly worse ways by which one can err. (I’m fully aware the above statement will contradict the beliefs held by many readers, and where that happens, please understand that I don’t consider myself any sort of authority on Truth. I draw upon my experiences and my reflections to generate my unique magical paradigm. Your experiences, your reflections, and your paradigm doubtless will differ from my own, and that’s a Good Thing!)

My intention isn’t to question whether we are eternal, because I believe we are. Nor do I question the existence of the Summer Lands, that blessed abode wherein the ghost recuperates and regroups before returning to the ever-turning wheel. The Summer Lands figure within my own paradigm. Still, I question the nature of the Summer Lands, and especially their connection to realms defined as spiritual or astral.

My interest concerning the Summer Lands took on fresh significance with two recent events. The first episode occurred while I was visiting my astral sanctum around Mothers’ Day. One of the spirits who accompanied me had observed the thoughtforms that people generated as the holiday approached, and asked me whether he himself had a mother. (Spirits, like kids, say the darnedest things.) I was surprised by the question, and since then I’ve delved into path working in hopes of discovering the answer to his question. (It’s material for another essay, yet for those who wonder, I believe the answer is yes.)

The second episode occurred during an otherwise unremarkable walk around my neighborhood a couple months ago. During that walk two spirits that share my home accompanied me. The ground was still drying out from rain the previous night, and we happened upon a dead frog. Not an unusual sight where I live; there are several lakes and rivers here, and when the clouds bring rain the frogs wander up into the streets, where they’re struck by passing motorists.

The “younger” spirit could sense where the frog had been killed, and I could feel her became alarmed that the same fate could befall her. Instinctively, I reached out with what comforting energies I could, communicating the sense of safety, yet after the encounter I found myself wondering: Are spirits in some sense mortal?

To borrow from the Venerable Bede, our own finite lifespan can be compared with the sparrow, which flies from the winter storm into the king’s fire-lit hall, before returning to the storm. That is, we are conscious about our own personal history for one short span, with the vast expanse of the unknown looming large upon either side. The metaphor aptly describes our condition as material beings, yet here I was confronted with two spiritual creatures that professed ignorance regarding the darkness before and after their own existence.

Based on these encounters, I believe spirits also wonder where they originate, and what lies beyond their apparent end. Ergo, spirits don’t possess the solution for the riddle of our own mortality, because they themselves are bound by the same entropic forces.

If the spiritual realms are not immortal, then either the Summer Lands are equally liable to destruction, or else the Summer Lands somehow transcend both the material and the spiritual planes. Because I believe our cosmos, and all things that inhabit this great web of existence, are intrinsically eternal, I must take up the latter argument, that the Summer Lands are neither material nor spiritual in nature, but rather transcend both categories of existence.

To develop an accurate cosmology, which properly honors the Summer Lands, we must first inquire about the planes where finite existence, both material and spiritual, plays itself out. The pantheistic philosopher Benedict Spinoza proposed that all things in existence are but modes that have their being within a unitary, self-caused Substance, simultaneously identified with God and with the cosmos. According to Spinoza’s ontology, this Substance remains unknowable except by its attributes, two of which fall within human detection: extension and thought.

In broad strokes, these two attributes are equivalent to what I term the material and the spiritual, and like Spinoza, I regard these realms as facets of one single, otherwise unknowable (upper-case) Truth.

Eternal life may be found, not among the spiritual realm, but rather within the deeper reality towards which both the material and the spiritual point; therein we learn the true import of our astral journeys. Spirits appear human precisely because they are driven by the same mortality that defines our existence. Certain spirits are heirs to ancient wisdom, but then, some material beings teach crucial truths, as well.

Rather than seeking a spirit world with all the answers, we must prepare ourselves to encounter beings with the same hopes and fears, and we must engage those creatures with the same empathy and compassion, which we would expect.

With the sharing of mutual respect, we acquire insight into the (upper-case) Truth wherein we may discover the Summer Lands and our own incorruptible nature. While spiritual beings don’t enjoy the complete picture, they do view the puzzle from angles that we seldom adopt.

Conversely, as material creatures we grasp certain aspects of reality more readily than most spirits can. Just like the proverbial blind people who grasp different parts of the elephant, we each hold crucial parts belonging to the most sublime puzzle. Only by building bridges of mutual cooperation with our astral cousins can we hope to remember our shared immortality.

May we walk lightly and with compassion.

___________________________________

Footnotes:
Spinoza, Benedict. “The Ethics.” The Rationalists. New York: Anchor Books, 1974.

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