Category Archives: Theology
Today I am going to talk to you a bit about my ancestor oil and a bit about ancestor veneration since they are connected. This oil was crafted to be a tool in ancestral veneration. This oil was created to be used as an offering to your ancestors. Its a perfect daily offering.
The herbs that create this mixture all have associations with the underworld, the dead, and or funeral rites. Funeral rites and working with the dead is a powerful spiritual practice that crosses many cultures. There were a lot of herbs and oils with those associations. It was hard to make my choice on which oils and herbs I could have used. I personally couldn’t make the choice of which herbs to use. I didn’t bother fighting it either.
I simply asked my ancestors and the ancestral spirits what they wanted to have in the oil. It was meant for them so they should have choice in what goes into the blend. So in essence I was simply the vessel for this ancestral working. The spirits guided me to make this oil, from the herbs chosen to the prayer used and the way it was charged. All of the creation of this oil was directed by the ancestral spirits.
This oil like all of my oils can also be worn as a perfume. I use it when I want to feel close to my ancestors. Its literally a way you can honor your ancestors in daily life with out a lot of ceremony. As you inhale the scent you are inhaling blessings of ancestral spirits. If you apply it with a prayer you have This oil was charged on my ancestral altar for a month before it was bottled. So for this reason its a perfect oil for daily workings.
Ancestral veneration is a major part of my spiritual paths and practices. Ancestral veneration is the practice of honoring your dead. Your ancestors are those who have gone before you the recent dead and the long lost dead. In essence ancestral veneration is working with the dead, but it is also the most basic and earliest form of spiritual practice known to man.
In many cultures the dead are not really gone from this life. They are still present in a spirit form. The practice of ancestral veneration in some cultures keeps them here. In some of these cultures there really is no difference between the world of the physical and the world of the spirit, so its easy for spirits to be both in their world and in our own world. By offering them water, and food from our plates we provide them nourishment and the energy that they need to keep us protected and to watch over us.
In death like in life our family is always there for us. We give them offerings and gifts and they help us out. The relationships we had in life do not end at death. They simply change forms and require a bit of a different approach. It is for this reason that the first spirits many paths teach you to work with are your own ancestors. They will help you out when no other spirit will. The powers and ties of the blood and heart are that strong.
Ancestral prayers are a very simple way to have a daily practice. This practice not only builds your own connection to the spirits and the spirit world but will also help you start to develop a sense of your own power and energy. The more you pray the more energy you build up. The more you will be able to reach spirits and the easier it will be to sense when they are there. Its a very simple thing to pray to your ancestors.
Daily practice helps us become more aware spiritually and helps us to become our true selves and be full of our own power. Daily prayers to our ancestors help us deal with the losses we face when loved ones die and it helps us to remember that they are still here still with us even if we can’t see them.
Here is a simple ancestor prayer that you can use in your daily practice.
Those who have gone before
I welcome you this day
May you guide me, protect me and may your love be free
May you open the roads before me and may your wisdom guide me
I welcome you this day
Simple ancestor working:
Working with ancestors does not have to be complicated. You do not need to set up a formal ritual circle and invoke gods or spirits. The prayer mentioned above is really all you need to start working with your ancestors. If you have space an altar and candles with that prayer is all you need. It does not need to be formal. No head bowing, no feelings of unworthiness. Just you, the altar, your ancestors. That’s all you need.
Here is a simple ritual for working with your ancestors:
Bowl of water
Take the ancestor oil and dab a drop or two on the candle.
Rub the oil from the bottom to the top thinking about your ancestors
Light the candle
State the prayer from above
Fill the bowl with a bit of water offering them a cool drink
Sit there and feel the love and power of the ancestors
After a few minutes extinguish the candle
Either keep the water in the bowl so your ancestors have fresh drink or pour it into the earth as an offering to the earth our central ancestor
You can get your ancestor oil here:
What Types there are and How to work with them
What is Ancestral Veneration
Ancestral Veneration is one of the most ancient religious and spiritual practices. The respect and belief in an afterlife as well as honoring ancestors can be traced back to paleolithic mankind. It is believed that honoring our ancestors was the first religious and spiritual form of ritual work. From ways the dead were buried to views of the afterlife ancestors and the dead were never far from the mind of our paleolithic ancestors, and for some this truth remains today.
Ancestral veneration is not worshiping our ancestors, at least not in the common sense of worship. Ancestral veneration is more like honoring the dead in a respectful way. Its a belief that they are still with us in a spirit form. That they can hear us and can effect our lives from the other side. Its a belief that our ancestors like other spirits can help us become the best person we can be and to live the life that we really want and desire.
There are exchanges of offerings and gifts. This isn’t worship. In some ways I think of it like when I put a flower on my ancestors grave. Its giving something to them to signify that you remember them and care for them. These gifts can be basically anything. Though some cultures do have rules against some items being given to different spirits.
In some cultures flowers are only for the dead and it’s ok to leave offerings to the dead till they rot as this signifies they have taken everything. In other cultures and practices only water is offered to the dead. Even Christianity has mention of the value of prayer for the dead. Working with and honoring our ancestors is a powerful spiritual path and there are many ways to go about it.
The act of the gift and the offering is the important thing though. Its through these exchanges that relationships with our ancestors can develop and grow. Its believed that a gift will ensure a gift. Its also believed that because the dead and our ancestors are beyond the veil they have access to energy and powers of the universe that we don’t so by asking them to help us in our work and our lives they can tap into those energies for us. Granted they dont help us unless we help ourselves. So the gifts symbolize our part to do our work.
Many religions and traditions have celebrations and days of the dead. Halloween, All saints and All Souls day, Samhain, Dia de los Muertos(Mexican Day of the dead), The Bon Festival (Japan), and Pitru Paksha (Fortnight of the Ancestors-Hindu) are different festivals in different cultures. They have one thing in common. They are all festivals to honor the dead and the ancestors. These are only a handful of celebrations that exist to celebrate ancestors and the dead. The point is that the concept of honoring the dead is still alive and well in this world today.
The practice of honoring the dead is starting to become more common in Pagan practices today as well. Part of that is that many of us are reclaiming this practice. It was a part of ancient pagan traditions, so the practice was largely destroyed in the west. For many reclaiming ancestral veneration as a part of our practice not only connects us to our more recent ancestors and keeps our passed loved ones in our lives, but it also allows us to reach the deepest ancestors we have which can be powerful guides for those starting down pagan paths.
Personal Development of Ancestor work
One of the reasons I am writing this post today is in honor of a new ancestor. A loved one of mine has just crossed the veil. It is this passing that has once again made me think about working with my ancestors and how is really always been a central part of my practice. I haven’t always considered the contact with my ancestors and the shrines to my past loved ones ancestral veneration. I thought it was simply remembering them and keeping them alive.
Ancestor veneration is a large part of my practice and spiritual work. My ancestors have a lot to teach me. I have an ancestor altar that I pray at everyday. While it is a strong part of my practice these days, ancestral veneration and honoring has not always been a large part of my path. In fact it was at one point something I really only did on the festival of the dead (Samhain) as that was the focus. I thought that was really all that was needed, and at the time maybe that was for my best.
When I started to practice witchcraft I had recently lost my Grandmother. Many of the psychics and readings I had done at the time confirmed that she was staying close to me as a spirit guide (I was having dreams of her). So I started working with my ancestors through a single ancestor as a spirit guide. That was 17 years ago. Now I have an altar to all my ancestors as I have learned that any of our ancestors can be our guides and guardians.
Originally I didn’t offer any prayers, or much to my ancestors. I would simply say hello to them when I needed to feel their presence. I had a place of memory for them where I could see them and keep them in my life. Then when I started to explore traditional witchcraft as a religious and spiritual practice I heard of the concept of giving them offerings and having shrines and altars to them. So I created one and started an ancestral prayer working.
The practice with ancestral veneration got even deeper when I started to explore Germanic paganism and found I had Germanic ancestry. When I read how they honored their ancestors and the powers of wyrd and Oorlog I decided that I had to develop my relationship even further. So I started to work them into Germanic rites and rituals through the phrases “The Alfar and the Disir”
There was a time when I stopped practicing basically everything. Then I started to explore Hoodoo. My interest and desires to understand magic and witchcraft returned. Through this I found more focus on ancestors and honoring your culture. I found that ancestors will be powerful allies in spells as well as in meditations and trance work. So through Hoodoo my work with my ancestors started to develop further and I learned new prayers to use for my ancestors.
Now today I have a prayer I say to them every morning and I have a prayer I say every evening to my ancestors. I give them offerings when I perform rituals and I invite them into my ritual circles. They have a part of my day to day life and my spiritual life. I couldn’t imagine my spiritual work without my ancestors at all. They are always there for me and they always will be. I may not be able to physically hold them and see them, but when I need them I can feel them and I know they are always there for me.
The types of ancestors:
Being adopted my ancestors actually come in different forms and types. Not all of my ancestors are of the blood. Some are of the spirit and some are of the heart. I have legal blood ancestors and blood ancestors. I have ancestors in all of my families that I don’t know but are my allies through the bonds of the heart and the spirit. I even have ancestors that are not really in my family at all but are in my spiritual family. All of these ancestors have roles to play in my life and I honor them all.
I dont consider ancestors limited to just the blood and the heart though.This post is going to discuss the different ancestors I have through my adoption and my spiritual practices and how I can honor and work with each of them. For the longest time I didn’t engage in ancestral veneration because of my adoption. I wasn’t sure if I should honor my ancestors of my adoption, my foster family, or my biological family. Thinking about this also was painful so while I wanted to honor my ancestors I didn’t go about it until I had answered my confusion.
How I came to see the types of Ancestors
That was how I came to see the different ancestral lines. One year I went to the local Pagan Pride day. I typically attend a few of the workshops that go on. This year there was one about ancestral work and contacting your ancestors. The key component of that workshop was a meditation on ancestral lines. During this meditation I saw three lines of ancestral blood flowing from my body. There was a fourth that was some what gray at the time and today its now clear.
It was then I knew that I was to honor all of my ancestors. Those of my foster family, my blood or biological family, and my adoptive family. It was through this work that I came to see that there are many different types of ancestors and that not everyone will have access to blood ancestors. Through these meditations and concepts I came to see that there are
four primary types of ancestral allies: You have your ancestors of the Blood, your ancestors of the heart, and the ancestors of the spirit. Adoptive ancestors are actually a mixture of two types which I will get into in the next sections as well as being their own type of ancestor.
Ancestors of The Blood
Every one is familiar with the concept of blood ancestors. These are those of your family or blood line that goes back generations. These are the strongest allies that one can have. These are the ancestors that everyone thinks about when they think of ancestors. Ancestors of the blood also include ancestors gained through marriage and long term committed relationships. When I got engaged to my fiance his ancestors joined mine and mine his. We are a family unit. These ancestors go back generations on each side. So the lines of blood ancestors are very long.
These are the strongest allies that you can have as a spirit. They are the ones that have your best interest at heart. Through the strands of Fate, and the workings of Wyrd we are always directly connected to our ancestors. Our actions reflect them as much as their actions reflect on us. So we need to honor them in our lives and we need to keep them close to us. Before any other spirit is petitioned the ancestors will work stronger for you and faster for you. There is little that is stronger than the power of the blood.
For me I also have my adoptive ancestors, These are the ancestors of my adoptive family. They are the family that raised me and that belongs to me. In ancient cultures at times the roles of the blood ancestors would be replaced by the foster and or adoptive family. In my case I never considered them to replace the blood ancestors at all. I considered them additional ancestors that I was blessed to have.
We have no physical blood that ties us. However to all of the world and all legal meanings they are my flesh and blood. That is how I feel about them as well. In all honesty at times they are more my family than my blood and biological family simply because I have minimal contact and my relationship with that family is in its infancy (until recently was non existent). Which is why they are both ancestors of the blood and of the heart. The time that they spent raising me and being involved in my life can not be undone.
They gave their blood, sweat, and tears to me. They are for my my most powerful allies. They have been there for me more than the blood ancestors. They were the first ancestors I have contacted and they were the first ones to make themselves known to me. This is the ancestral line that has been the strongest for me. My blood ancestral work is focused on more ancient pagan ancestor while my adoptive ancestral work is more with Saint and angel work (Hoodoo influences as well).
It is because my adoptive Ancestors gave so much of their blood, sweat, and tears into my life and that they took me in they are also ancestors of the heart. They are of the blood because of the family ties and concepts but of the heart because there is no physical blood. Its a spiritual and memory based blood love. The bond of the heart here shows how even just being in a family for a short while can create strong family bonds.
Ancestors of the Heart
Those of the heart are the family that has passed that are not connected through marriage or blood or even legal adoption. In my case this is where my foster family lies. They did not adopt me but are still my family. I have lost several members of that family and they were all close to me. They are now my ancestors and they watch over me. Our bond is somewhat stronger than blood or law.
These ancestors are some of my more recent ancestors. It was my Uncle Cleve’s passing which made me think about ancestors. He was my foster uncle and is an ancestor of my heart. His two brothers are also my ancestors here. I have a Grandfather here as well. To them and to me the fact that I did not live with them, and was not legally a part of the family after my adoption never mattered. I never stopped being their family. That is what the ancestors of the heart are all about.
The ancestors of the heart are those that have passed on we considered family even if there was no blood between you. These can be friends you thought of as brothers and sisters, close friends and even those who you would consider “father”or “mother” figures. If you feel that they were and are apart of your family in your heart than they are your family and are your ancestors. Never let anyone else tell you any different.
Ancestors of the Spirit:
Finally there are ancestors of the spirit. For me I consider any Occultist, Witch, and Magician who worked hard to preserve the magical and spiritual arts are my spiritual ancestors. Even though I dont agree with all of their teachings and philosophies people like Gerald Gardner, Aliester Crowley, Doreen Valiente, Scott Cunningham, and many others put a lot of work into making magical spirituality acceptable and part of our day to day lives again. Those are a few of my spiritual ancestors as a witch based on the practices I have taken into my practice.
As I explore Hoodoo and other magical systems other spiritual ancestors will come into my practice. For example Marie Laveau is a famous Hoodoo worker in New Orleans. In some respects I could consider her a spiritual ancestor. Other ancestors in the case of Hoodoo would in general be any one who struggled to keep African American spiritual heritage alive through Hoodoo and Rootwork. When a teacher passes I would add them to the spiritual ancestors as well.
You can also have ancestors of the spirit when you are spiritually adopted into a tradition. There are many religions and paths where they are only open to people of a specific culture. Occasionally through the practice of spiritual adoption outsiders are initiated and welcome into that spiritual family. The ancestors of your initiator in these situations become your ancestors and guides as well. It is a spiritual family you have entered into and like all families they will help you and work with you if you honor them as taught.
Working with your ancestors
Now that we have covered the types of ancestors out there and I have mentioned the importance of working with your ancestors its time to actually start thinking about how we can work with them. Why do we work with them, and what the best ways of working with them are.
There are two primary ways aside from meditation and spirit travel work that a person can work with their ancestors. These two forms are the altar and prayers. They work well together and serve as a starting point for building power with your ancestral allies. Unless one is experienced in astral travel and spirit communication using those tools right away to work with your ancestors is not the best of ideas. Prayers and altar work are all you really need.
Really when it comes to working with your ancestors the only real must do I have found is having an altar of some sort where you can offer prayers and other items to them as you get to know them. These altars can evolve and change over time. The point of the altar is to serve as a focal point in your work. The altar is a place for you to offer your prayers and your gifts to them.
Your altar doesn’t need to be fancy. Many people start off not knowing any of their ancestors. In which case a candle, a cup for water, and a plate for offerings is all you would need to contact them. If you know your passed on loved ones and you have photos of them you can and should add those photos to the altar.
The altar also serves as a place of remembrance of the dead. So its a place to put items that make you think of your ancestors as well as their photos. You want it to look nice and appealing. This is going to be their home for you in your house and their place in your life. So its also important to keep the altar neat looking.
Here are some examples of my own ancestral altars and how its changed over time:
First ancestral altar
First ancestral altar
Second Ancestral Altar
Second Ancestral Altar
Ancestor Altar 3
As you can see by looking at these altars they have changed over time. As they have changed so has my relationship with my ancestors evolved. The reason I wanted to show you the evolution of the altar is that I want you all to know that you can let your altar change over time. Its not meant to be a static thing! Its meant to be something that evolves with you and with your relationship with the spirits!
There are no limits on your ancestral altar. Let their spirits come through. There are reasons for the symbols I have placed on my altars. They grew as my focus and my relationships grew. One thing has always been common though-the focus has been on remembering them and keeping their memories alive in my life.
The best way to work with your ancestors even before starting an altar is simply to pray to them. Prayers to your ancestors aren’t really any different than prayers for gods and spirit guides. You are simply having a conversation with your ancestors. Prayers are how we can communicate with them directly and its our best way to communicate with them. They can communicate with us in different ways (dreams, scents, meditations, sudden insights etc) but we can really only speak to them through prayers.
The easiest prayer is simply:
“Blessed Ancestors I welcome you into my life. May you bless and guide me and may you teach me what you yourself can”
That’s all your prayers to your ancestors need to be. You dont need to praise them. You don’t need to have a fancy invocation. You simply can address them as your ancestors and they will listen to you. You dont even really need to ask for a blessing. You could simply say something along the lines of:
“Good Morning Ancestors. I welcome you this day”.
All you are doing with your prayers is acknowledging that they exist and that they are apart of your world. By giving them a simple welcome everyday you will start to feel their presence build up. You will begin to know them and feel them like you do can with other spirits and beings that you work with. The more attention you give them the more you will notice them.
Prayers can be more complex and verbose. My personal prayers evolved from a simple Hello and welcome to a full blessing and daily petition for them to be here. There is a bit of praise and there is a bit of thanks. These prayers are offered twice daily. I feel that they flowed from me into the written form when I was channeling spirits and writing prayers for them. My ancestors let me know what they wanted.
Offerings and Gifts
The final way that we can work with our ancestors is in offerings and gifts. These gifts are ways that we say thank you and show our appreciation to them. There are many ways types of gifts that can be given to our ancestors. You can give your ancestor basically anything you would give yourself or a person. They are still family and they are still people.
For myself I consider flowers on graves a gift to them. I also place flowers on the altars every so often as remembrances of them. I try and give them their favorite flowers. I also try and give them their favorite things. For my grandmother I will think of her when I go bowling and send her some of that energy as play and a memory of our times together.
On holidays I will set aside a portion of the food on my plate for my ancestors. I will let it sit till the end and eat that last. They eat the essence of that portion while I eat my meal. When I have finished the portion for me they will have had their fill and I can take nourishment from the food. Other cultures burn food offerings to ancestors and spirits. Some burry the food in the yard. Other throw it into the woods for animals to eat.
There are some taboos in various cultures about what can and can’t be given to ancestors and the dead. If you belong to a specific culture, religion, and or tradition I suggest that you look into ways that they honor the dead. By honoring the traditions of your culture, your religion and your tradition you are honoring your ancestors in that way as well. These traditions after all were ancestral in many cases.
This post has covered my own discovery into the importance of ancestral veneration. It has covered the types of ancestors and a few of the ways that we can work with our ancestors. Your ancestors are part of who you are. They are powerful allies that can teach you things you wouldn’t imagine and who can be there for you in ways none else can. Your ancestors are still here in this life and in this world just in a different form.
There are many ways to work with them. Once you start working with them you will find that there are many more ways and reasons to work with them. I’ve been working with my ancestors actively for several years and my relationships with them continue to grow and develop. I am constantly learning new reasons to honor them and new ways of working with them. The more I learn the more I realize there is to learn.
These allies seem to be the ones that develop the most as I develop spiritually. The more I understand spiritual and magical practices the stronger they seem to become and the more things we seem to be able to so together. Its my hope that any one who has read this will start to develop their own relationships with their ancestors and start to find the power and comfort in ancestral grace and guidance.
Today I am going to talk about Pagan pride Day. In the US there is an annual festival at different times in different states where Pagans can come together and celebrate being who and what they are. Its a day for rituals, friendship, exploration, and much more. There are workshops and there are vendors. You have a ritual for the harvest (all are harvest themed) and sometimes other mini rituals in workshops.
I love my local Pagan Pride day. Its been going on for 11 years now. Its been a great way for me to meet friends and be a part of a community. The vendors are typically the same year after year (with new ones from time to time) and many of the attendees are regulars. There were many people I saw once a year at the Pagan Pride day that I still considered friends. It was a fellowship of a kindred mind and spirit that kept us close.
For many years I went just as an attendee. I went for the workshops and the vendors. The ritual component was always nice but they didn’t always make much sense to me. The people were the reason I went. I learned a lot from workshops. One year I learned the LBRP by heart by the end of an hour workshop. Other years I did ancestral work and learned about kitchen witchcraft. One year I learned of a completely new way to look at herbal work from a different perspective.
Pagan Pride days are great. Even when I volunteered for a few years I was still able to see my friends, go to the workshops, and participate in the rituals. I became such a regular scene there and was often so lucky with the raffle that it became a joke about my entering raffles in the Pagan scene. Its still a joke today for those who remember those days even though the event is being run by other people now.
With the change in leadership my role at the event also took a change. I went from being an attendee and a volunteer to being a vendor. This is where I launched Mystic Echoes last year. With this change I gained even more appreciation for vendors and attendees of Pagan pride Days. I was supported by the community in my venture to open a New Age and Metaphysical store. I now knew and understood why vendors came back year after year. I also now understood why people liked the vendors. Its all exposure to different products you might not see or have otherwise. Its also a great place to learn about making new things and how things worked.
Pagan Pride Days are a wonderful thing and need to be embraced more. They offer community for those of us who practice alone but want fellowship every once and a while. They offer education to the general public. They offer understanding, small business sales and development, and do a community service. The fee for the local Pagan pride day is a canned good of some sort. The non-perishable goods are given to a local food pantry so that those in need can have food to eat. Last year they also raised food and toys for the local animal shelter as well ensuring that the animals had food and toys as well.
If you are interested in seeing a world of different pagan religious practices, and in exploring them I can’t recommended going to a Pagan Pride Day enough. The website: Pagan pride Day organization provides a link for you to find local events. They are non judgmental so all are welcome. You don’t have to be Pagan to go and enjoy it. So please go check out a local event.
The book The Spiral Dance is considered a classic in modern witchcraft literature. The author Starhawk put this book out at a time when there was little to no information published publicly on Witchcraft and people were starving for information. In the 35 years since the original release of The Spiral Dance many more books have been put on the market, but the Spiral Dance remains on the top of many recommended reading lists.
The one down side to this book is that it does focus heavily on the feminist movement and feminism. At the time the book was written the author was heavily involved in the feminist movement and feminist spirituality, so it makes sense that this book would reflect those interests and activities. This book is one of the reasons that religious witchcraft is considered to be “women’s religion”. The theme and focus throughout the book is the use of witchcraft and Goddess spirituality to reclaim women’s rights and women’s power.
The subtext to the title “The Spiral Dance” reads :”A rebirth of the ancient religion of the Great Goddess”. The text is a very apt description for the information that you find within the book. When you combine the focus on the Great Goddess with the feminist movement at the time you have a book that covers feminist witchcraft and feminist spirituality and why its important for the world we live in.
Now Starhawk does talk about why feminist spirituality like the Goddess movement is important to men and what Men can get out of the practice of witchcraft. So while the book is geared towards women and feminist spirituality, there are benefits described for Men and practices of Male witches discussed. The overall tone though is geared towards women and women’s mysteries.
This book is 13 chapters long. Each chapter has a specific lesson that expands on the information in the previous chapter. Within several of the chapters are easy to do exercises and meditations. These meditations and exercises are provided so that a solitary witch or someone seeking witchcraft can learn practices that will allow them to become witches in their own right.
Each chapter starts out with a ritual or a description of the practices found within the chapter to illustrate the lessons and information found within the chapter. Some of these stories are fictional and some of them are from experiences within the authors own coven settings. These personal experience illustrations form some of the most powerful aspects of the book allowing the reader to see what sort of experiences they may have in their own work while not telling them explicitly that these will be your experiences as well.
The first chapter completely discusses witchcraft as a Goddess focused religion. Here is where we first learn the concept of a Great Goddess and of feminist spirituality. The author also goes into the history of witchcraft and what exactly witchcraft is as a religion and a practice. Its a basic starting point illustrating the misconceptions and issues many people have with witchcraft.
The second chapter goes into the worldview of witchcraft. Every religion has a way of viewing the world. Here we re provided with a creation myth for the birth of the God and Goddess within this version of witchcraft as well as the essence of the Great Goddess. Here we are given the concept of the soul/spirit as well as the concepts of energy working and the view on the cosmos.
The third chapter talks about covens. Here we learn about the common structure of religious witchcraft and the way that this structure functions. The author illustrates both same sex covens as well as mixed gender covens and why coven structures work. The comparisson between covens and traditional religious structures provide ways for seekers and students to understand the functional differences between a church and a coven.
The fourth chapter discusses sacred space. One key component in witchcraft rituals is the creation of sacred space. This chapter provides several different ways of working this ritual as well as reasons behind the creation of sacred space.
The fifth chapter is all about the Goddess. This religious witchcraft tradition is Duotheistic meaning it focuses on the worship of a Goddess and a God. In this chapter we are introduced to the Goddess and her roles within the religion. We learn how to call her and how both men and women can relate to her.
The sixth chapter is all about the God. While the Goddess is the focus in the feminist version of witchcraft that the Spiral Dance teaches, the God is still important. This chapter illustrates the relationship between the Goddess and God and how they need each other and work together to be one.
The seventh chapter is all about the use of symbols within magic. Magic works through the use of symbols and directing energy related to those symbols. This chapter in the book has several different spells to try as well as exercises to develop your own understanding of symbols and your own association with symbols.
The eighth chapter is all about the Cone of power. This particular chapter focuses on Coven based workings, but the concepts of raising and directing energy in the shape of a cone is applicable to the solitary student. Here we understand what it means in witchcraft when the concept of energy direction and manipulation is discussed.
The ninth chapter is about trance work. The basic definition of magic given early in the book is the idea and the ability to change ones concious state at will. This chapter explores the use of trance and the reason why trance work is part of witchcraft. Basic meditation and trance concepts are addressed here and there are several different exercises within the chapter for trance work and meditation work.
The tenth chapter of the book focuses on initiation. Solitary witches who read this book will not get as much out of this chapter as a witch who is working for initiation within a coven or specific tradition. This chapter describes what it means to be initiated and provides a coven based initiation ritual as a sample.
The eleventh chapter in the book focuses on esbats or moon based rituals. Within witchcraft the moon is sacred and is revered as a symbol of the Goddess. Moon rituals are typically in many cases working rituals while sabbat rituals are more worship based. Moon rituals can be based on the full or new moons or other moon phases, though full and new are the most common.
The twelfth chapter in the book focuses on the wheel of the year or the sabbats and holiday celebrations of this tradition of witchcraft. Here the author provides sample rituals for ideas as to how to honor the sabbats as well as providing information on the lore and meanings behind the sabbats.
The final chapter of this book is focused on developing religion. Here the author explains the issues that can arrive when religions become based on dogma and established practices and don’t change. The author explains what exactly witchcraft as a religion is and how it has to continue to change and evolve in this modern world. Here we learn the dangers of thinking in strict absolute terms as well as in dualistic terms.
Despite the age, this book is useful. Its a good book for establishing witchcraft as a religion and explaining why religious witchcraft is so different than traditional religions. The book covers the basics and provides enough information that a solitary seeker man or women can start their own practice and create their own relationship with the God, Goddess, and the Great Goddess.
For many years the only definition of heathen was one who was not Christian. If you look in the dictionary you will still find that as part of the definition of heathen. Today however I am not talking about the dictionary definition. I am talking about how it relates to the modern Pagan culture and the culture of Germanic pagans. My heathenism studies have been a major influence in my path and on my craft as a witch.
The heathens of today are often hard to define. For some people it is an umbrella term for an eclectic Germanic recon path. For other people is a very specific tradition with in the label of Germanic religions. I consider it to be a term for an eclectic approach to being a semi Recon based practitioner.
You may be thinking wait a minute you can’t be both eclectic and a Reconstruction can you? When it comes to the Germanic religions it is more possible. There are several Germanic cultures to choose from. You have the Angels and the Saxons, The Danish, The Norse, The Icelandic, the Franks, and several other tribes. Each tribe had slightly different lore. By studying the lore of all the paths and tribes a person can gain a fuller insight into the lore for Germanic paganism.
It is the Nordic lore which we have the most information from. It was also in Norway and Iceland where the religious practices of the Germanic tribes lasted the longest. Several of the sagas that many heathens use as source texts for their practices and understanding of the culture are preserved in a book titled The Sagas of the Icelanders. These sagas tell of the social structure and the social etiquette. From these sagas we learn how they lived. That is why they are excellent sources to use. The other books which provide sagas and lore about the Gods are:
Right now I am in the process of reading Heimskringla. I’ve already gotten some information about lore but not a whole lot. Snorri used the same tale about Odin founding the Kingdom of the Norse in both the prose Edda and in Heimskringla. Both tales are very interesting and explain a bit of the culture of the Gods. Yet my preference is for the origins discussed in the poetic Edda.
My Heathen Practice
My personal heathen practice is more related to the magical practices and the crafts. Witchcraft as we know it ultimately came from the Anglo-Saxon culture. There are three primary deities associated with Magic and witchcraft Odin, Freya,and Loki. Many of the books I have read on Traditional witchcraft have had a Germanic slant. That’s one of the things that started my more invested study and practice with Germanic pagan traditions.
Aside from Raymond Buckland’s Seax Wica there are several other traditions of witchcraft which have a more Germanic leaning.. These books along with the Eddas and Sagas has helped me develop and understand how Germanic magic worked and what the culture was like. As a witch I have found this knowledge and information immensely helpful and informative. I have gained much wisdom from those practices. Yet it is not the only part of my heathen practices.
So what makes me a Heathen? Worship of the Aesir, Vanir, and Jotun. I have accepted the Nine Nobel virtues as part of my moral and ethical guidelines. The Germanic tribes had a concept of Fate of sorts called Wyrd. There is a lot about Wyrd I am still trying to understand and evaluate for myself, I am not discouraged by it though.
The Norse were very much a warrior culture. For them it was about honor and the battle. Yes they had head hunting and other practices that today are considered “Barbaric” but to accept the deities with out accepting an understanding of the culture which worshiped those deities is meaningless. Yes. The Germanic tribes were considered barbarians to the Romans & Greeks, but so were the Celtic tribes. It is only by understanding or trying to understand the culture in which the deities were worshiped that we can truly understand how the religion and spirituality of those times worked.
My interest as an anthropologist really plays into why I work so hard to reconstruct what I can. It is actually through historical sources such as the Sagas of the Kings and warriors and the few archeological finds that we have any concept of what that culture was like. The practice of heathenism also plays deeply into my desire to connect to something from my blood ancestry. For me it was sort of embracing a part of my history and understanding where my family origins were.
What my heathen practice entails
I have not fully developed a comprehensive unified product of witchcraft and Germanic paganism. While witchcraft is a part of my worship and practice of Germanic paganism, there is a lot more to it than that. My heathen practice entails doing a specific form of ritual called a Blot to the Gods. It involves prayers and obviously magic.
I am looking into learning more about rune lore so I can try my hand at runic magic. Working with the runes would also allow me to learn the mysteries of the Runes. Rune magic is actually one of the priary forms of magic used in Germanic paganism. It was gifted to Odin after he sacrificed himself to himself on the tree of knowledge and wisdom. There were several sets made I know of one for humans, one for the Gods, and one for the Dwarves.
My practice also entails a lot of study. There is probably more study than worship at times, and that works for me. My worship is actually often times more impromptu than it is for specific holidays or occasions. I have even developed my own ritual structure for their worship which they don’t seem to mind which is a combination of a Blot and a typical religious witchcraft ritual. One of the reasons I study so much is there is a lot of lore to pour over and assimilate and there is also a lot of history and multiple translations of sacred texts to read.
The path to wisdom is never ending. This is just one place you may also be able to find wisdom and truth.
The subject of this post is something that I actually have to think long and hard about. Lately when I think about it I can’t honestly say that I have been fulfilling my honest statement of being dedicated to serving my readers and myself on my personal spiritual journey. The last few weeks have been full of self doubt and self assessment. To be honest I even asked myself what right I had to run and even continue to post on a blog dedicated to helping newbies and seekers find their own paths.
I honestly felt that there was no reason for me to continue posting this blog. I have had a crisis of self esteem and self worth. It just hit me recently that while I may not be exactly where I thought I would be at this point in my life I am exactly where Fate has dictated I belong. This for me was a central part of accepting my current situation and current feelings of worthlessness.
During this time I have had to take a look at where I stand spiritually. I have to admit I have never completed any training beyond my Reiki 1 certification. I am proud to be a dedicant in the Temple Tradition. This to me also shows and states quite a bit about the truth regarding myself. I consider myself dedicated to the truths of witchcraft and finding my own path.
So this post is about the process of dedication and what exactly dedication means. It is actually something that I consider several times a year as I look at my studies in witchcraft, paganism, philosophy, and magic. With everything that I want to do in my life I have to make sure I study diligently .
Dedication or Initiation?
One of the most common things that new witches find in books on solitary witchcraft is a self initiation ritual. A self initiation ritual does not work. One can not self initiate. To be initiated means that you are being brought into the religion or tradition. You can not bring yourself into a religion or tradition. You can however perform a dedication ritual announcing to the Gods and yourself that you are going to be following their path.
As a person seeks their spiritual path they are going to have to decide at some point if they want to a solitary practitioner (alone or maybe with a close friend or family member or if they want to seek out a group. There are benefits to both of these choices. I have never been a member of a group so I can’t speak for the benefits, though I am seeking one for fellowship and joint worship. Groups may call for initiation rituals (Any British Traditional Witchcraft coven will require it and other traditions are also initiatory). This is choice will found the rest of your path for the near future.
Types of dedication rituals
As dedication rituals are personal there are many different ways and many different types of doing a dedication ritual. When I am exploring the worship of a religion I have not studied I perform a different type of dedication ritual than I do when I committing myself to the worship of specific set of deities. All of these dedications are important rituals to be taken seriously. Each type signifies a different level of commitment to a relationship with deities.
The first type of dedication is one of an introduction. An introduction ritual is one where you are telling the Gods that you want to learn about them and their worship. That you are opening yourself to them and that you are finding your path. In this way you are not saying that you are going to stick around forever but that you are exploring and wishing to get to know them.
Here is a simple introduction ritual. It is this ritual I have used when I introduced myself to the Germanic pantheons. I will make similar rituals when I go back and study Hellenic Paganism, Roman Paganism, and Kemetic recon. This ritual is only used when I am simply saying “Hi. I’m…. I want to learn more about you and will try to honor you as I study about you, your culture, and your history”. For me it is a sign of respect to introduce yourself before you start blindly studying and working on a base relationship.
Offering of milk,ale,red wine, or incense
Place your hands over the water and state “By water’s natural cleansing I cleanse this water”
Take a pinch of pure sea salt and place it in the water. State “With salt this water is pure”
Take your finger and stir the water together creating a sacred holy water.
Walk around the ritual space and state “By the purity of this sacred water this space in prepared for ritual”.
Go to the altar and light the candle.
Here is where the ritual is going to essentially different for each person. Every culture and every religious tradition out there will have a different sort of prayer style. Some prayers are invocatory and others are more free form. This is where a seekers early research should pay off as they should have some sort of idea as to what rituals the Gods of that pantheon like. This is where you will state in ritual and prayer you intent to learn about them and is the first step in developing a relationship with the deities.
Say the appropriate type of prayer for the pantheon and culture in mind
Sit in silence for a few minutes.
Go to the what ever you are offering.
Place your hands over the offering and state “This is my gift to you may it nourish you and bring your much joy”
Pour the offering into the plate or bowl.
Keep the offering out for a while letting the liquid be absorbed into the atmosphere or our it onto the ground the next day
You have to keep in mind that was just a simple outline for some one who has no real experience or any real knowledge of ritual structure and organization. The more experience you have the more complexity you can add to the ritual if you so choose. This ritual was simple because it is simply an introduction and they can be very simple.
The second type of dedication ritual is one that is sort of like a marriage. You are committing yourself to your path for actual service to the Gods. During this point in time you will have many trials and tests as you figure out your role and what the deities want from you. Some its teaching, others it’s healing. Some people never quite find exactly what the deities they worship want out of them for service, so they do what comes naturally to them or they simply continue to hold rituals in honor the memory of the Gods they worship.
One thing I did for the longest time to help me gain confidence and keep on track with my spiritual studies and practices was to do a renewal ritual. This ritual always renewed my spirit in the process. It also always brought me back into myself and into my place in my studies. It also always seemed to bring me closer to the deities I had introduced myself to.
Offering of milk,ale,red wine, or incense
Place your hands over the water and state “By water’s natural cleansing I cleanse this water”
Take a pinch of pure sea salt and place it in the water. State “With salt this water is pure”
Take your finger and stir the water together creating a sacred holy water.
Walk around the ritual space and state “By the purity of this sacred water this space in prepared for ritual”.
Go to the altar and light the candle.
Say the appropriate type of prayer for the pantheon and culture in mind
Sit in silence for a few minutes.
Go to the what ever you are offering.
Place your hands over the offering and state “This is my gift to you may it nourish you and bring your much joy”
Pour the offering into the plate or bowl.
As you place your offering state your promise to start serving with more honesty and more dedication. Announce proudly that you are giving yourself to service to these Gods for however long you are planning to keep at this level of service.
Look for any signs in your dreams or day to day life that the deities are listening to you and ready to accept your service to them.
Keep the offering out for a while letting the liquid be absorbed into the atmosphere or our it onto the ground the next day.
The ritual you see out there is one of my reasons for having such a strong connection with the Germanic deities. I have spent a lot of time working ritual in honor of the Germanic deities. It has fostered my relationships with several different deities in the Germanic pantheon. In some ways this is a connection to my believed ancestral path.
The last name of Boynton is very Germanic. There is a shire in Yorkshire England which holds the name Boynton. My research has indicated that this shire would have been under control of the Saxxons. This is a place I need to visit when I next visit England. I mean a shire which has the same name as my biological surname? How can I not visit that place? In which case the Germanic pantheon (which includes the Anglo’s, The Saxon’s, The Franks, The Norse, and several more tribes) would be a home coming for me which is what it felt like to me.
The third type of ritual is one that indicates a more serious commitment. In this final dedication ritual you are completely giving yourself to everything any anything that the deities you worship desire. This is a very difficult and very important type of ritual that will cement your future. Here you are asking to become an active priest or priestess.
The final dedication is one of an initiation from the Gods. When witches talk about how only the Gods can initiate and make some one a priest or priestess of their path this is the sort of ritual that they have in mind. This is a life changing ritual and is one of deep meaning. It is this ritual where you finally accept what it is that the Gods truly desires.
This is where one becomes a true servant of the Gods. You are not only doing rituals for the Gods, but you are also offering services to the community. You may start doing more volunteer work, you may teach a few people, you may even become an interfaith Chaplin. In accepting the true mantle of what it means to be a member of the clergy (a true priest and priestess) one has given all that they are to their deities.
Remember when I said that a person would have to choose between being a solitary practitioner and as a member of a group and how I mention that BTW requires an initiation of sorts? The level of commitment that this dedication entails is the same as an initiation into a BTW Coven. How can I say that with out actually being initiated into BTW? It’s simple. I have enough friends within various BTW traditions both with valid initiations and one oath breaker related tradition to say for sure that initiation into BTW makes you a priestess of those deities. That means that within your coven and in your day to day life you are serving the needs of those Gods in what ever way they need from you. That is the sort of commitment that this level of dedication and initiation requires.
I am actually at this point in the development of my own witchcraft tradition. I have yet to formalize the arrangement through a ritual. This is something I am working on. I have some what reluctantly accepted the mantled of priestess. Perhaps this is the only way I can develop access to the mysteries that my Gods have instore for me. For this reason I can not give a sample ritual. If you are looking for some ideas you might want to look at:
- A witches Bible By Stewart Farrar
- What witches do by Stewart Farrar
- Solitary Wicca by Scott Cunningham
- Witchcraft for Today by Gerald Gardner
- Wicca for One by Raymond Buckland
- The Outer Temple of Witchcraft by Christopher Penczack
Last week my post was dedicated to the beginner and the start of building an altar. As I said building an altar can seem very overwhelming to a beginner. The same problem can be seen to occur with people have have been on their path for a while or have finally chosen their specific paths after a lot of exploration. This post here is going to address how a more advanced pagan can develop altars specifically dedicated to their paths.
Path specific altars and specificity
Last week I mentioned that some paths have very specific altars and there are some times reasons why you may need to change your altar for a specific sabbat, spell, rituals or activity. The more you read and research the more ideas and concepts you may want to try. For this reason it’s important to understand the rituals and the magical practices you are exploring . You may need to have different supplies from those supplies that you started with.
This post will cover a few specific points on the topic of seasonal, magical, and path specific points. Each one of these points will illustrated why there really is no wrong way to set up your altar unless you are on a very specific path. Like I said in my previous post exploration, trial and error are going to be all you need.
The topics covered here will be:
- Eclectic witchcraft altars
- Brittish Traditional Wicca altars
- Traditional witchcraft altars
- 8 sabbat altars (Wicca and witchcraft)
- Ceremonial magic
- Asatru altars and items used
- Hellenic (Greek worship)
- Religio Romano (Roman worship)
Each of these paths have very specific altars and ritual tools. Each of these paths have specific ritual forums for which their altars are designed. Each of these altars has a different use and different specific ways to be used in the altars. I’ll start with what I practice myself. That way I can ease into the paths I have explored but have little to no personal experience with. I am always studying and I am always willing to try something new, but lets start with that which I know.
Eclectic Witchcraft Altars:
As an eclectic witch there are really no real limits and style for the altar. However there are some common themes in the altar set up. Ultimately each witch has to choose how to make their own altar based on what works for them and how they worship the God and Goddess or the spirits they work with. This is where the comments of my last post and directions of my last post come into play. I will however list a few of the common traits and guidelines I have come across for more dynamic and specific worship set up.
One of the most confusing things about an altar can be what direction it’s supposed to face in ritual. Some authors say the altar should face north. Other say it should face east or west. Very few authors I have encountered over my studies have suggested that the altar should face south for fire. When a seeker or an advanced practitioner may set out to set up their altar for ritual they still may ask themselves where they should place the altar in the circle and if they want to have the altar face a certain direction.
I have found for myself that ideally my altar would be placed in the center of the circle facing no specific direction. While yes the altar will ultimately be facing a direction I find no reason for me to be worrying about if my altar faces the wrong way. For me the altar is the center of my worship structure. It is there where I place my offerings and where I place my tools during the altar. Which is why I would prefer to have it in the center of my circle. Unfortunately that doesn’t always work when you have limited space for ritual and moving all the furniture is not a reasonable option.
One of the other reasons I like having the altar in the center of my circle is that during ritual if I am going to use ecstatic practices such as dance, scourging, movement, or even the basic circle dance it becomes much easier to move around. It also makes it easier for me to define a very specific ritual area and I’m able to work ritual with in that area thus creating such a special sacred space. For many reason this makes it easier for worship and magical practices.
Elemental symbols on the altar
Most of the books out there mention that as part of ritual and practice there should be some basic symbols of the elements on the altar. Much of the modern witchcraft philosophy plays into the thought that each of the elements is involved in every part of magic and worship. Many witches believe in the Gods and elemental spirits that rule the winds and the powers of those elemental. This practice was firs seen in the Golden Dawn. Since modern witchcraft as we know it has its origins with the OTO and other forms of ceremonial magic as well as the local natural magic and folk practices of the Isle of man I can understand how Gardner (father of the witchcraft renaissance) formed the practices together. I appreciate this practice and have come to my own understanding of the elemental spirits and guides.
As a witch or magician there are many ways to work with the elements in magic and ritual. For many people there is a red candle for fire, a bowl of salt for earth, a bowl of water for water, and some form of incense for the representation of air. In my early days on my path this was something I had chosen to do on my own. It was simple and it was a very effective mode for my early years and some of my time when my living arrangements were less than grand for my religious and spiritual practices.
Aside from symbols that are literal representation of the elements there have often been tools used in ritual to invoke and call in the elements during the practice of circle casting. Sometimes the water and salt mentioned above are used in the invocation, but more often than not there are other tools involved within the rituals. Typically these are the athame (ritual dulled dagger), the wand, a bell, and occasionally the drums. There will be more talk of the elements and the common elemental tools when I make my post on the elements. For now I’ll post an altar that has the elements mentioned and get on to the next type of altar, a traditional Wiccan altar.
British Traditional Wicca Altars
There are only a small collections of BTW traditions. The traditions that are identified as BTW are:
- *Central Valley (a collective term for the traditions named below)
- -Silver Crescent
- -Daoine Coire
- -Assembly of Wicca
there are some very specific structures to the altar and it has to be set up this way. One of the reasons for that is that Wicca is a tradition defined as:
It is the orthopraxic nature of Wicca which is addressed in this post. The set up a BTW altar is going to be very specific. While they may change with various rituals in general the set up of BTW altars is set up a specific way. This plays largely into how they work rituals and how it’s vastly different than how eclectic practice rituals and use their altars. BTW is a coven based religion as such there would only be the coven’s set of tools on the altar and personal tools would be on your person.
There are different set ups for initiation and different sabbats. The Farrar’s in their book A witches Bible they had diagrams for the various altars that they were using. While it’s true that there are oathbound practices and lore, the Farrars gave enough information to get the concepts needed behind the placement and purposes of the items that a seeker would be able to have some concepts behind what they were exploring.
I have never been initiated into a Wiccan coven. So I have nothing more than the understanding of a seeker. I have a few friends that are initiates and I have been seeking more and more. While I am not specifically seeking Wicca at this point I am seeking truth and wisdom found in witchults and witchcraft traditions.
Traditional witchcraft is yet another form of witchcraft. The basic difference between those who identify as Wiccan and those who are practice the common form of Eclectic witchcraft is that Traditional witchcraft is more focused on the practices of witches that occurred pre-Gardner. Traditional witchcraft focuses on folklore from various cultures and the central theme is ancestral worship (which is discussed in my other blog). In many ways the tools and the actual worship is more land based and more nature oriented than the typical eccelctic path as it explores in depth all aspects of life and creation as well as death and destruction and the relationships between them.
This is reflected often in their altars. There are two ways traditional witches can set up their altars. The first is:
The second type of altar is the prefered style of many traditional witches. Traditional witches in many ways prefer to have their worship outside as the conection the the land is much more powerful. Even a few of their sacred space techniques would be much more powerful outside than inside. It’s the nature of their practice:
The third image is what the second image often starts out with during the initial prep. Instead of a table the Stang (the forked staff) when planted into the earth is used to hold ritual tools and items as well as be the center of the worship. The stand is often associated with the world tree and thus is a central part of the worship in traditional witchcraft.
I have a stang and a staff. One day I will use them in ritual together. For now I have other influences from traditional witchcraft in my path which I will get into little by little in these posts or in my other blog. My main influence from traditional witchcraft now aside from my underworld views, is having an ancestral altar:
Now I am on the last topic that is directed specifically towards the nature of witchcraft religions and practices. This last practice is tied directly into the lore of each of the sabbats and how each witch practices those sabbats. So here we go,
Altars for the 8 sabbats
The 8 sabbats in the various forms of religious witchcraft are one of the primary ways they connect with and worship their deities. Each sabbat leads into a key point or mystery of the nature of the universe and the cycle of life from birth to death to rebirth. The sabbats also go over the nature of the dynamic relationship of the God and Goddess they worship.
Each sabbat will there for have a unique altar setting. In many witchcraft traditions the winter solstice or Yule is considered to be the start of the cycle. I however feel that the cycle actually begins with the midwinter holiday of Imbolc.
Imbolc has always been associated with the birth of new animals. There is the symbolsim of milk being the first food for mammals and it’s prcesseses. Here we are able to really plan for the start of the year and the growing season to come. Its where in ancient times Farmers would finally start to have a source of income from the milk and cheese which would provide needed nutrition and additions to the diet that has been upon them since the last harvest.
I see this as where the God is born of the Goddess. That is why I believe the wheel of the year starts here at Imbolc. The altars at this time of year are decorated with signs of the light really returning and plans for the future.
Ostara: Spring Equinox
The next sabbat in the cycle is the sppring equinox. The sun has really returned. The day and night will be of equal length. The light has been increasing slowly since Imbolc but now it has returned. Here is really the symbol of rebirth. The trees have spread their leaves and there are more buds coming from the ground. Planting is in progress and the animals born at the time of Imbolc are starting to be more independent (baby chicks and bunnies for example).
Here at Ostara the Goddess is as a maiden young and innocent and the God is a boy of around the same age (I typically picture between 4 and 7). They are just starting to explore and understand the world. This sabbat is essentially about the freedom of inspiration and imagination that is often lost after childhood. Its about growth and development hopefulness and a zest for life.
This is one of the highest holy days in many of these traditions. Here sex and sensuality are explored and celebrated. In the cycle of the year the God has reached sexual maturity and is going to be taking the maiden he met at Ostara and enjoying the nature of sexuality and sexual contact. This is also known as May day. Here the God will give the Goddess his seed and she will be carrying his child (to be born at Imbolc).
Litha: Summer solstice
Litha is the height of summer. Its the summer solstice. The light is in full swing. Crops are starting to be grown and some are being harvested already. The Goddess is pregnant with growth and glowing with maternal pride. The sun gives her fertility for growth every day. As the sun heats so do the crops grow and develop.
Lammas or loaf mass:
This is the first of the three harvest festivals. The summer is reaching it’s end. The grains of the summer are ready to be harvest at this time. This will be ground and separated into feed for the animals and flour for bread and biscuits and the like. Some fruits are enjoyed and loved at this time. The rituals here are typically around harvesting the first hard work of the spring and enjoying the fruits of that labor. There are a lot of rituals involving the sacrifice of grain and the blood of the “sacrificed king”. It is believed that the God is sacrificed here so that the land will remain fertile between now and the end of the growing season.
The lord of the grain has been given up so that the lord of the animals and winter could take over the land slowly. The blood spilled will nourish the land. This can also be seen in how the sun seems to be dying at this time of the year. The difference in light has started to be more noticeable with more night starting to be more in control.
This summer I experienced that change and power during the camping trip that I mentioned in my welcome back post. I was able to forget everything and just revel in the power of nature and the dying of the sun enjoying the last of his life before the darkness takes control and his real underworld journey to be reborn begins.
The wheel continues to turn and we turn to where the light and the dark are equal.
Mabon: The Fall Equinox
Mabon is the second harvest. The majority of the harvest is being harvested and enjoyed. There is plenty of food to go around. In many ways this harvest has been described as the witches thanksgiving and I wold have to agree that that is true. The god’s essence is being given to the people through the food they eat. The Goddess is mourning the loss of her love and is nurturing his son growing with in her womb. Here the focus starts to be more on the animals. This is the time of year when hunting and gathering would truly begin. This is why we have hunting seasons to this day.
This is the most famous holiday of witches. Many of the traditions associated with the Halloween stories and decorations have roots in various witch lore and history. The green skin, the crooked teeth, the hat, and many more come from witch trails and lore as well as other folk lore. The dressing up as goblins or other “scary” spirits was done when traveling from place to place at this time to scare away malevolent spirits crossing over. The essence of the “haunted season” is in that spirits of all sorts are more active on this week.
This is also the last harvest festival. It also the night where the ancestors can cross over and visit their living loved ones. This is why there are so many traditions relating to crossing over at this time of year. The veil between the underworld and the world of the living and life as we understand it is at its thinest.
As you can see the altar both represents that which is alive and that which is dead. The seeds of the harvested plants can be gathered and prepared as the stalks and leaves fade and dye. The seasonal leaved trees have almost all lost their leaves while the evergrees are still vibrant. Life and death are equal here and now.
The God has descended into the Underworld and is ready to start his journey to be reborn. Part of his essence remains in the land and in the forest as the Lord of the wilderness and in the Goddess as the Lord of the sun and grain yet to be born).
Yule: Winter solstice
This is the final sabbat in the wheel of the year, This sabbat is the day when the night overcomes the day. Here we are now in a time of the underworld. Nothing can really grow at this time of year and we are dependent on the food that was stored during the harvests. The animals have been slain so that now only the strongest and best remain. It is the time to reflect on everything that was done that year and to start thinking about how the new year will bring new opportunities and will be a time for changes of what will be needed.
In essence the spirit of the God is reborn with in the people. They feel the sun and inspiration and hope for the future growing with in them. They also start to understand that even though some real tough times are ahead until planting begins they can get through it. It will be the last time they can really celebrate and renew themselves for the next year.
The sun is reborn on the morning after the solstice as it is from that that we know the sun will overcome the darkness. This is how we know the God lives and will exist again. His shadow is still slightly in power as the symbols of this time are reindeer and evergreen forests. These are symbols of the God as the Lord of the Hunt and the Lord of the animals and how they live together.
The first altar will be one of my own Yule altars and the next altar will be one for a generic concept of the season
Now the wheel turns and brings us back to Imbolc which was the first seasonal altar I posted. I hope this gives you and understanding of how different altars can be made and created for specific holidays and celebrations, Now I will get into the last real magic and directly Occult type of altar I planed to discuss.
Ceremonial magic is one where the altar has direct symbols for the elements and is focused on a connection with the God head. In many ways it is often connected with Christianity and Christian mysticism. The truth is the early forms of ceremonial magic were based on Christian Occult and mystery practices. Here was where you could find the practices of “Christian Magic”.
Many of the rituals are based on calling in the arch angles and the invocation of their power into the magical space and to help empower the magical actions being taken. This rite can be traced back to the Ritual in short hand known as the LGBRP which means the Lesser Greater Banishing Ritual of the Pentagram. I am trained in this ritual and have used it many times. This is a complex ritual which I will go over in length when I have my post on ceremonial magic. In essence you call in the four arch angles to protect the space while vibrating the various names of Yaweh to sanctify the space and prepare it for magical ritual and practice.
I have said before that I practice a form of dragonic witchcraft and magic. This is very true. That practice is very ceremonial. The opening ritual is very much designed after the LGRBP. I call upon the dragon guardians and guides that I have a relationship with rather than angels. The symbolsim is in the structure of the ritual, the tools used, and the altar.
The tools mentioned in the eclectic witchcraft altars can trace their origin to the LGRBP and many other rituals performed by the OTO. Gardner who was the one who crafted the new form of religious witchcraft as we know and see it to day was a member of the OTO and other occult practices. This played into how he crafted the religion of Wicca.
The altars I have shown above may very much resemble this altar:
It is what I would use more often than not in the presence of a Christian friend who wished to attend my ritual. This is also where the heremetic philosophies of the Kyballion allow for there to be witchy changes and views. All of them are essentially the same practice, but the rituals are designed to be related to be specific to that path and that practice.
Finally I can start getting into some of the more path specific altars regarding more culture specific altars. This next section is directed more towards those who have found the deities and the paths they follow. Some of these are more recon style (recreating in modern day to the best of their ability the ancient religions of various cultures) and some are still semi inspired by previous eclectic practices.
Asatru & Other Germanic faiths
Asatru is the recon of the Norse beliefs and religion. The focus is typically on the Aesir. The primary sources of their lore is the poetry and the sagas of the Norse and Germanic people. These inclde the Poetic and Prose Eddas, the Sagas of the Icelanders, The Vinland Saga, and many more. The altars and worship style is very simple and elegent. Their rituals are known as a Sumbel or a Blot depending on the content and the like. Both of those are other topics I will bring up over the course of this year.
I have two sample altars to show you:
This is an altar that some one shared online. The tools are simple and the ritual is still rather joyous and intimate. The next altar shows what each item is called and as I said I’ll be going over this in more depth when I discuss Blots.
The next two religions are often discussed together as they are very much associated. The first is Greek reconstruction often known as Hellenismos and the second is Religio Romano which is the reconstruction of the Roman paths. There are some very substantial differences between the two paths. To be honest I haven’t explored either of these paths as indepth as I would like. While I do have an interest in both of those as they were the first deities I met and worked and worshiped as a teen my path and practices have lead me in other directions.
Both altars are dedicated to the Olympic or Cthonic Gods. There are very interesting cleanliness restrictions of these rituals and in their worship that in some ways to me is ridiculous. However they also had the most sophisticated sanitation and irrigation systems than any other cultures of their time.
Religio Romano: Roman Reconstruction
The altar in the traditions of ancient Rome was called the larium, There are specific designations for what goes on the larium and in the practices of their religion. They also have very strict cleanliness requirements. They also hold that if there is any mistake in the performance of a ritual they must cleanse themselves and the larium and start the ritual over from the begining. It is a orthopraxic religion much like Wicca though they focus on any and all of the Roman Gods.
As you can see there are some very different altar structures and set ups for the different paths one may encounter as they seek. You may find yourself attracted to one culture and want to learn more about how they were worshiped in ancient times and then find that you may find it’s to strict for you so you do something inspired by them. That is why the first post was about seeking and basic introductions and the second post was mostly directed at specific paths and how they are different.
This is the first post of the new year. Once again I will be participating in the Pagan Blog Project. The Pagan Blog Project involves one post a week on Friday based on the prompt of that week which will be a letter of the alphabet. With 52 weeks that means each letter will be done twice. So it’s appropriate that my first post of the year be a part of the project which got me writing and developing my audience. With out further Ado:
Pagan Blog Project week 1: A
The simplicity and the complexity
One of the first questions that many seekers ask themselves and look for an answer when they read a book is how to set up an altar. To be honest this is something I have often asked myself. Every path has a different style of worship and a different type of an altar. This is why altar creation is often a confusing topic for seekers.
I have found that altar creation often goes and works in two phases. The first phase is one of basic simplicity and progress of development spiritually, magically, religious or what ever. The second phase is one of more specificity. Here the path and orientation of the altar is more specific and designed for a specific path and practice. While a person develops spiritually they may end up going through both phases multiple times to expand horizons and to develop the way they wish to.
So with out further ado here are the seven key tips and pointers I have found for altar creation and development during the first phase of the altar and spiritual guidance. As a person evolves in their spiritual path their altar and how they use it will evolve with them. The first stage may see a lot of changes rapidly and that is completely normal. It’s important you try to be like water and adapt.
Seven points of Phase one
Figure out what style of altar you have in mind (ceremonial,shrine,easily hidden, permanent, easy up&Down, travel, indoors, out doors) each of these types of altars have different things to take into consideration.
With no specific deities or altar set up in mind let the altar build itself until you get a feel for where you are going (maybe start with a candle and some incense a statue, things that relate to your path, ect)
Tend to the altar regularly (spend time working with it, using it, making things for it, cleaning it, ect)
The Gods and spirits will guide you-let them
Experiment till you find what works for you
So let’s start with the first point as it then gets into the second point.
1) Define Altar
Any person who has spent any time reading books on meditation, psychic development, witchcraft, magic, spirituality, paganism, occult philosophies, magick and the like has read several different definitions of what an altar is and why it is used in that manner by that path. For this I can understand why it can be difficult to try and understand how to develop your own altar and what you might want to put on it.
Here is my definition of an altar:
1: A work surface for magical workings (spells, crafting magical obejcts, consecration, ect)
2: A place for placing offerings for spirits and deities
3: A focal point in ritual to direct and manifest energy to be sent out during worship
4: A place dedicated to a very specific spirit or deity where prayers and rituals are offered
When I am working a ritual I typically use all four definitions at one time. I often feel that in my religious and spiritual practices as well as philosophical experiments and practices I find a way to implement and use all four definitions. In that way I have an altar for every need including two for a two very specific types of spirits (Dragon and ancestral).
Take a piece of paper and at the top of the page write out your concepts and ideas for what an altar is.
Include diagrams of how you might picture your own altar or altars
This brings us up to point 2:
2: Figure out what type of altar you would like
In my outline and introduction I mentioned that there are many different types and styles of altars. There are altars outdoors, altars set up in Temples, altars that take up a wall, simple altars, complex altars, path specific altars and many more. In many cases books will provide some diagrams for altars, or can provide altars that look so complex and overwhelming that a new seeker and practitioner will get overwhelmed. That’s why before any one starts to form an altar they need to have their definition and an ideas.
So remember those sketches I had you do? You might have ended up with a diagram like this
The important thing is that you may have some sort of idea in your mind. This is great. Part of coming up with your definition of an altar was coming up with how you were going to be using your altar in your spiritual and religious development. With your definition you now have some idea where to start. The second point here is to decide exactly what type of altar you are going to construct.
When you consider what type of altar you are going to build there are many considerations. For one do you want to have an altar outside or do you want to have it inside? Is your altar going to be up permanently or is it going to be put up and taken down when you need or desire to use and work with your altar? Is you altar going to be open for any one to see or is it going to be hidden? Before one can construct an altar they need these questions answered.
On a new piece of paper (or the back of the same paper) answer the following questions about your altar
Inside or out?
Hidden or open?
Permanent or only when needed?
Once that is done we can get onto the next set of questions related to figuring out what type of altar you are going to be setting up. How you answered the above questions is going to dictate what happens next. For example I myself want to have an outdoor altar but I don’t have one because I can’t. For years I had to decide if I wanted to hide my altar or if I wanted it open and there was a time when it had to be hidden. There were times when I could keep my altar up all of the time and there were times when I had to dismantle it after a ritual and setting up the altar actually became a part of the ritual.
On the same piece of paper under the last three questions answer the next set of questions
Is my altar going to be ceremonial?
Is it a focal point for energy in ritual?
Do I want something simple or something complex?
Does my path require something specific at this point in my studies?
Now that you have decided on how you ultimately are going to set up your altar you can get on to point 3.
3: Let the altar Build itself
Now that you have an idea and decided what you want to do it’s time to start letting the altar build itself. The first step is choosing where to place your altar. If the altar is outside figure out where and how you are going to use it. Think about if it’s going to be environmentally friendly (if permanently established outside or in a closed area). Once you have that it’s time to build your altar.
Here you need to think about what you actually want to put on the altar. As a starting point you may want a candle holder and and incense holder. You may also want to put on any objects which seem to be spiritually important to you and help you focus. What you start with may be impacted by your location and supplies on hand. Never forget that you can use household candle holders and the like for your altars and rituals.
The simplest altar I have:
Here you can clearly see a single candle in a candle holder and two religious symbols one for the God and one for the Goddess. You can also see that I am simply using the top of my dresser as the altar. It’s a simple altar for basic daily affirmations and meditation exercises. It was also used for focusing energy towards the spirit of the home and land before I could give the offerings to the spirit in person.
Some people freak out when they see an altar like this (not mine):
Early in my seeker years the above picture is how I always figured a magicians and witches altar would look like. I never felt my small altar (like the one pictured above) would actually work for magic. Though all the books I read stressed the importance of making sure that your altar reflected yourself and what you had, I never felt comfortable and that I was doing it right even though I was doing what seemed to feel right. This goes into the next exercise I have for you:
Find where you are going to build your altar and clean it.
Gather up the items you are going to place on your altar and place them to the side of the location.
As you put the items on the altar focus on the altar and it’s new purpose and keep an image in your mind of what you are using the altar for.
When done stand up and say something like a dedication prayer:
“I now call this my altar and it shall be consecrated and dedicated to all my spiritual, religious, and magical pursuits”.
Focus your energy into a ball and “throw” it into the altar
Now that you have an altar built and established it’s time to talk about the fourth point which is tending to your altar regularly.
4: Tend to the altar regularly
Tending to an altar seems like a simple task right? Well it’s not that simple. Tending to an altar can be simple but it can also be very complex and require time and effort. This ties into the first point about understanding and defining an altar and then figuring out what you are going to be using the altar for.
An altar that is dedicated to a specific spirit type such as a Dragonic Altar:
Tending to the altar is a daily task. The management of these altars is the primary way to maintain relationships with these beings. Here you will give offerings, keep the place clean, offer prayers, focus energy in worship, and use as an aid in both magic and spiritual endeavors.
A meditative and simple focal altar like the one on my dresser are simply tools for practice and serve specific purposes. Maintaining them is about using them to build practice and strengthen your meditative and trance practices. They are primarily magical tools and working with them exercises those magical mussels.
Altars set up for generic rituals, and specific sabbatts are designed to be created and maintained as part of worship and a development of a relationship with the Gods and spirits.
Once your altar has been established spend about 5-10 minutes a day working with your altar.
Fondle the items on the altar, light the candle, give a prayer, etc. Build energy and focus the energy into the altar.
Record each day your experiences.
After two weeks feel the energy of the altar before you begin your altar maintenance and after. You will be seeing how an altar starts to develop ts own energy and persona. Take that energy and mix it with your own and put the new combined energy into the altar.
Record and repeat.
This brings up to the fifth point of developing an altar.
5: Gods and spirits will Guide you, Let them
As you begin to build your altar and your relationships with the spirits involved you may start feeling the Gods, Goddesses, and spirits directing you over time as to what may and may not belong on the altar. It is important that you listened to these voices. The altars I have posted above are always evolving and changing. With each change I try to capture a photo of it that I can eventually place into my BOS for prosperity.
For that reason there the final point of this essay is important.
6: Explore and Experiment
Over the years my altars have been experimental. Sometimes the layout and the rituals just failed. Sometimes the ritual worked, but the altar layout failed and didn’t make any sense. It’s through these trials and errors that we finally start to figure out what works for us and our path as well as the spirits and deities that we are involved with.
The experimentation should also reflect growth and trials for new things and development. You need to be willing to fail and willing to try something before putting it aside. You need to have the courage to develop on your own. You can use what others have shown and have it be a base, but in the end you need to make it your own.
As you evolve the different aspects of your spirituality may evolve and start to merge together into one cohesive path. This is what starts and evolves into a tradition. Things that were separate blended together to make one, a syncretic path. A key way to discover this and see how they are becoming one is to watch you altar over time (this is why the pictures are important).
As I understand my deities and my path I hear their voices and my instincts have started to guide me in developing my altars to reflect my path. Every once and a while when something doesn’t sit right a new altar is created and it allows for new insights and different types of worship.
That is the essence of exploration. Now my path has three distinct altars one for dragons, one for ancestral and home spirits, and one for worship. With out exploration I would have never found that this was the best balance for me. The worship altar does change as I have a different sabbat altar than I would a ritual and prayer altar.
My Dragon altar evolved from God and Goddess with a Dragon too being it’s own altar:
Exercise 6:Once a month try a new set up to your altar.
Draw a diagram or take a picture of the differences and record the physical changes.
During the month continue the maintenence exercise as above and record the differences.
Notice any changes that occur in your energetic field.
If something feels wrong change it and record the changes.
If you feel more powerful or more positive record the changes and start to expand and understand the way the energy works.
You may find that one setting is better for you than an other
I hope that this outline and guide has helped you as a seeker. As I said this only covers the first phase and part of altar making and development. The second phase is a bit more indepth and will be the focus of next week. If you have any questions or thoughts please post them in the comments section.
~Loona Wynd 1/5/2013 12:01 am~
Samhain and Hallowmas:
The Holy Week:
Death and Rebirth in the cycle becomes complete
Part 1: The Spiritual Aspects and implications
I write this as Samhain and Hallowmas come to a close. The festivals of the dead and the transition from the lords of the land to the lords of the underworld completes the transition. I figured that as part of my job to help seekers on their search for questions I should provide some insight as to exactly what this sabbat is about and why people celebrate the sabbat in the ways that they do. Like everything else there are many ways to explain and experience the mysteries of these sabbats and not every ones view will agree with yours or even make sense to you. All I can do is provide my own insight based on my personal experiences and sources.
As I have started to develop my own personal theology this sabbat has come have a different meaning to me than other people might have. That is why in my own practice I call the holiday I celebrate Mortedon. However since most people are familiar with the names Samhain, Halloween, All Hallows Eve, and All Saints Day that is what I will use here.
According to many sources this time of year could easily be considered the witches new year. The God is officially dead and in the underworld. He wont be born again until the Winter solstice and as such he is dead and in the underworld. This is the time to transit between one working season and the other. It is a time of completion and reflection that may bring about the planning ad start of the new planting season for the next harvest.
In many ways the major difference between those who call themselves Traditional witches and those who consider themselves Wiccan is that the majority of the rituals in traditional witchcraft deal with ancestral veneration and ancestors as divine while the rituals found within Wicca focus on the God and Goddess or Lord and Lady rather than the ancestors. This is alright. Not every one is meant to worship and venerate the ancestors. Anthropologically it has been said that ancestral worship was the first form of worship, which is why for me it has become a source of my foundation.
I actually appreciate these different theological styles. There is one holiday in which they both meet and they both share the same view. It is viewed by both paradigms (Wicca and Traditional Witchcraft) as a day to honor both the dead and the ancestors as well as the God and Goddess. It is also an acknowledgement by both sides that the season of reflection is upon us. It is now that we must spend our time upon reflection and preparation for the new year and seasons.
Samhain, All souls Day, All Saints Day, Ancestor Night…all of these are names for essentially the same festival. This festival is an acknowledgment of every one who has gone before us. It is also an acknowledgement that there is life after death. It is here we can really see how even though the people we love and cherish may have passed on from this life, they really are still near by and watching us.
In many ways this is the time of year where the festivals a person honors and celebrates explains at least in part what their view of the afterlife is. For some people who believe in reincarnation this is also a time to connect with any of their past lives so that lessons they have to impart may be gives. This is the second festival where the veil between the worlds of the living and dead as well as spirit worlds is lowest. That is why contact with spiritual allies at this time of year.
Part Two: The Theology and Mythology of the Sabbat
Folkore and myth united
This is according to many sources the last sabbat of the year. For many witches the year starts at Yule and ends at Samhain and begins at Yule. In reality there is no real start or finish to a cycle. Cycles are circles and will always come back to a point and start again. This is how the world and the universe exist. Everything in the universe will be used again in the universe at some point in time. Every thing physical you see on this planet is made of of a star that existed eons before we were born:
Theologically, spiritually, and mentally it makes sense that the world as we know it would work in cycles. The physics at work in the universe simply provide a non-disputed example of how reincarnation exists. Here at Hallowmass and Samhaintide we are really able to see and understand how death and destruction/decay are essential to the growth and development of future lives and crops.
According to the Cycle of the Year and the 8 sabbats within Wicca and Eclectic witchcraft Samhain is when the God is dead. He was sacrificed at Mabon to ensure the fertile grounds of the next harvest. At one point in history it was believed that the king was sacrificed to bring life to the land for the next year. This was symbolic of the God’s death for the fertility of the land. Latter corn dollies were sacrificed instead of a human.
Blood was and still is the essential life force. If a creature is alive it bleeds. By the God sacrificing himself his blood (his life force) goes into the land giving life to the land. He knows that he will be reborn in his son in the end of winter and he will from the underworld guide and symbolize his son’s birth and his return by the return of the sun’s light starting at the Winter solstice (Yule).
It was believed that once a person died their body became the land. The blood of the sacrificed victim nourished the spirits of the land for the winter and would gain their favor for the spring.At Samhain the ancestors and other spirits from the land of the dead returned to give their blessings for the following year to their descendants.
The God at this time was in the Underworld understanding and being reborn. At Beltaine he had impregnated the Lady, his lover and wife, who would bear the child of promise who would carry and light the way for the Lord to be reborn at Yule (the light returning slowly) with his actual birth at Imbolc. The rest of the sabbats continue along this line. So in some ways Samhain is both the start and the finish.
The knowledge that there is life after death and life in death is symbolized no better than with ever greens (one of the reasons why those trees are decorated at Christmas). It’s also one of the reasons I feel that the hope to get through the winter for the spring exists. To see something that is alive and producing chlorophyll in the winter while the rest of the trees are inherently dead proves that there is life in death. It is one of the reasons I can see that death allows for the continuation of life.
With these thoughts in mind it is time to get to:
Part 3: A sample ritual
Ways that honoring the ancestors can be done
Now that it has been established why honoring the ancestors is so important I can start to give you some ideas as to how you as a seeker or as an active Pagan could honor your ancestors and the Gods and celebrate this sabbat and simply begin or further expand your understanding of this sabbat. For myself I gained even deeper insight into the mysteries this Samhain. As I post this the gates start to begin closing and the path seems to close, yet the creepy and spooky nature that is Samhaintide and Hallowsmass remains, the time to honor the ancestors comes to a close.
I have had a week to reflect on what I wanted to write for this entry and I have finally come to the last part of the entry where I can really start to explain how one can go about celebrating this sabbat. For many years as a seeker I was honestly unsure of what to do with my offerings for any sabbat. Samhain was another one that left me confused, so now I feel it it is time to give some sort of explanation as to how you can give your offerings to the Gods and the ancestors.
So here is a very simple ritual:
Ancestral Ritual For Samhain:
Apple or Pomegranete Juice/alcohol
Red Apples or Pomegranete fruit & Seeds
As you pour your drink concentrate and think of your ancestors and the Gods and the land. Focus intently and place this light into the food and drink blessing it in the names of the spirits, the ancestors, and the Gods. You then pour two drinks one for the Spirits, ancestors and Gods and one for your self.
As you take your drink say a prayer for what you are thankful and towards any ancestors you wish to contact and communicate with. Take a moment and think of them. Then get into your trance position. For this it may be best of you lie facing down with your hands working as a head rest head in a comfortable position. After you get into position think and state to your self:
“I Vibrate in harmony with the Underworld and the Gods of the Underworld”.
Repeat this statement over and over until you reach a state where you see and become one with the God or Goddess of the Underworld. Continue the trance until you have gained all the insight you will receive. Slowly reduce your vibration into yourself. Once you are back into yourself take another drink in honor of the Gods and the lesson you learned.
Eat the red apple or the pomegranate seeds. If you eat the apple place the seeds aside till the morning. If you eat the pomegranate seeds place a few aside till the morning.
Go to bed expecting dreams based on the rite you performed. The following morning write down any dreams you may have had. When done and dressed for the day take the seeds and the same drink you had the night before and place them in a whole at the trees base.
Reasoning behind the ritual:
By taking in that blessed drink you understand that the drink is the fruits of the Gods who you worship as well as the ancestors who literally are the land. This drink is their blood after the sacrificial blood of the god had been spilled, this is their response. When you eat the fruits of the land or drink of the liquids you are taking in the essence of the land and your ancestors.
When you let a drink in a cup evaporate overnight that drink is consumed by the air and the essence of life. The ancestors who have returned to visit partake of this liquid. In the morning the seeds and the remaining liquid are returned to the ground. This nourishes the ancestors and the spirits as well as the gods. This is how we can honor and nourish them.
Part four: My conclusion:
For me this really explains a lot. Through the ritual expressed above I was able to understand the roles of the Gods and the Goddesses that I worship. I was also able to understand exactly what the underworld does to work with rebirth and reincarnation. Finally When I look at astrophysics and how the creation of new universes begin and what black-holes really are I can see how my theology and philosophy line up with science.
I really recommended that any seeker of the wisdom of the cycle of destruction, reformation, creation, growth, and development take a basic physics course. This course will explain how the various galaxies came into being, how stars and suns are born, and how new universes are created. In some ways it may also lead a seeker to see how magic could be seen to be the force that keeps all of these things working in balance. That is what Samhaintide and Hallowmas is all about.