Category Archives: Foundations

Why I am not a Traditional Witch

As many of you may or may nor know I don’t consider myself a strict traditional witch, though I do have a lot of traditional leanings. I feel that I needed more direct experiences and practices within Traditional witchcraft to consider myself a traditional witch. Training in the Feri tradition is a part of that.

The other reason I didn’t consider myself really a traditional witch is that I didn’t work really directly with local land spirits and forces. I worked more with my personal energetic forces rather than spirits. That has been changing recently with my studies in the Feri tradition and in Hoodoo/Conjure.

So recently I did a prayer and asked if there were any fairy spirit in the area to make themselves known. A few days later a mushroom ring appears in my backyard. For the first time in my life a fairy ring appeared in my home. It made me feel like the local fairies and spirits did take the first offering I gave at my home/house spirit shrine.

Its just something I thought I would share. I have never experienced a fairy ring in my yard before. So for me its a special gift of the fairies. To me its a signal that my connections with the local forces and spirits is growing and they are listening to me.

Review: The Spiral Dance

The Spiral DanceThe 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.

Review: The Wiccan Way-Magical spirituality for the solitary Pagan

The Wiccan WayThe Wiccan Way (Published in the UK as The Hedge Witches Way) is a very good book for beginners. This book covers a very simple way to practice magic and witchcraft without the requirement for long formal rituals. This book covers an important topic that most books on witchcraft don’t talk about, even those which come at witchcraft from the perspective of a religious practice. This book covers the concept, practice, and creation of witchcraft prayers.

For many people the practice of magic and prayer are intricately connected. Many books teach that spell casting is a witches way of saying a prayer. While some spells are prayers, this book examines exactly what a witches prayer is. This book covers what makes a prayer a magical act and what makes a prayer an act of devotion, as a witch uses prayers both for magic and for forms of worship.

The US title of the book is a bit more accurate than the UK title of Hedge Witches Way. The reason behind this is that Hedge witchcraft is a very specific form of witchcraft dealing heavily with trance work and spirit companions. While the author does include prayers for traveling and working with the spirit realms, the focus of the style of witchcraft in this book is not shamanic or trance based, and as such this book is not about Hedge witchcraft but a different form of modern Wicca or Wiccan styled witchcraft.

The author calls the witchcraft and magic described in this book as Wildwood Mysticism. The author teaches that this particular form of witchcraft does not need intense structured and formal rituals. The author mentions here that maintaining an altar and saying a simple prayer to the God and Goddess is all that you need to do to practice this style and form of witchcraft.

The first chapter in the book is all about prayer and enchantment. This first introduction chapter basically covers the nature of witchcraft. Here the author mentions a sense of nature being sacred, a connection with spirits and spirit forces, and why prayers can be effective ways of connecting with the various forces in life and that are responsible for life. The author even mentions just how easy it is for the distinction of the difference between a prayer and a spell to fade for witches, as witches who follow this path work their spells and magic through the use of prayer.

The second chapter is a chapter about the Gods that are worshiped and prayed to in this particular tradition or style of witchcraft. The author starts the chapter by mentioning how the Gods of witches were demonized in the past and how we need to bring their truth back. The author then gives a basic idea about the God and Goddess of this tradition including an introduction to the cosmology or worldview of this practice explaining the three realms or worlds and how their God and Goddess manifests in each of them.

The third chapter of this book is about mysteries. In religious witchcraft the experience of the mysteries is the goal of the rituals. In this specific tradition the experience of the mysteries is related to the prayers. This chapter explains why prayers help us access those mysteries and experiences. The chapter also explains why some prayers should be kept private and why some are meant to be shared. This chapter is key in understanding the importance of prayer in this style of witchcraft, as the mysteries are the experiences of the God and Goddess as well as magic and the flow of the universe.

The fourth chapter in the book is about the theories and practices of magic. Here is where the author describes and defines clearly what wildwood mysticism means and is as a practice. The author here defines what it means to be a witch. The author ends the chapter with a list of the practices that makes one a wildwood mystic and a witch in this practice pointing out prayer being the central component to all of them.

The fifth chapter is a chapter on initiation to wildwood mysticism. To the author the witchcraft is the action and practice of the magical aspects while the wildwood mysticism is the actual spiritual practice and components. Before one can be a witch in this practice they need to become attuned and accustomed to the forces of nature through a wildwood mystic initiation. This chapter provides the ritual and prayer outline for this practice. The chapter ends with ideas and areas of study to increase ones awareness of the tides of nature and the feelings of wildwood mysticsim.

The sixth chapter in this book is about the maintenance and creation of an altar to the Gods and to the practice of wildwood mysticism. Here the author provides a very basic and simple idea of what an altar can be. There are no fancy elemental tools and associations on this altar set, rather a bowl of water, a twig or plant for the world tree and something for the God and Goddess. The key point here in this chapter is the practice of saying prayers at an altar as an act of devotion and worship. Its the idea that you can worship with prayers at an altar without elaborate rituals and ceremonial tools that you see in so many other books on witchcraft.

The seventh chapter in the book covers initiation into the practice of witchcraft and the practice of gaining the powers of the witch. As shown earlier the practice of the mysticism and the witchcraft are separate yet connected. This chapter explores and explains how one can use prayers in ritual to gain the powers of a witch and to become a witch yourself providing several different prayers and ritual actions to naming oneself a witch with the powers of a witch.

The next three chapters are very practical chapters. These chapters focus on the practice of need based prayers and magic. These chapters provide insight into the different types of spell work that wildwood mystic witches can and may perform.

The eighth chapter gets into spells for healing. Here the author provides several different types of healing prayers and spell actions for different situations. The author explains how different types of prayers and a different world aspect should be used for different types of healing work. The prayers provided here serve as an excellent base for healing prayer and spell work.

The ninth chapter in this book is again a chapter focused on spells and prayers for a specific need. This chapter focuses on money and wealth. Like everyone else witches have issues with money and they have bills to pay. This chapter provides several different unique prayers and spell actions for different types of wealth and money.

The tenth chapter in this book focuses on good luck and good fortune. Like the other two chapters the prayers and spell actions in this chapter address the three worlds and the aspects of the God and Goddess in each realm that are important to those prayers. The author also examines the different types of good luck and good fortune out there and why you may want to work and pray for them.

The eleventh chapter in this book is probably the most useful chapter in the book. It is in this chapter that the author finally teaches the reader how to write their own prayers. The nine previous chapters provided several different examples of prayers in different situations. By looking at those prayers a reader can have an idea of how prayers may be constructed. The author provides a three step process for writing prayers and provides blanks in them for you to insert your own concepts and addresses. There are also two prayers for example set up as being written.

The twelfth chapter in the book focuses on writing prayers with the assistance of a familiar spirit. Familiar spirits and spirit guides are common themes and concepts in witchcraft traditions. Here the author explains and provides rituals to get and meet your own familiar spirit, but also explains how and why they are useful in prayer writing.

The thirteenth chapter of the book focuses on another traditional practice of witches. That practice is the ability to travel in spirit body to the different realms and worlds. This is the one hedge witch and shamanic aspect of the book. While the other realms and worlds had been addressed through prayers and had spiritual associations given to the other realms, it is only in this chapter that the reader learns to navigate those realms themselves to gain spiritual insight and prayers of their own.

The fourteenth chapter of this book focuses on steps on the path. Here the author provides different tasks and steps that one can take to making wildwood mysticism and witchcraft their path and part of their daily lives. The author begins the chapter by showing through a symbol that the path of a witch is not straight and that it curves and spirals. The author provides examples of ways we look to the other worlds for guidance and nine different actions we can take to make our spirituality and life whole. This chapter is really about the work it takes to bring this spiritual path to daily life, providing ways to make it a part of your daily life.

The final chapter in this book is about the wheel of the year. This chapter focuses on the typical 8 sabbats of religious witchcraft and ways to celebrate the wheel of the year. There are three different spell actions given for each sabbat (one for each of the worlds and realms) as well as a prayer that focuses on the energetic forces and theme of the sabbat.

By the end of the book the reader has an understanding of a cohesive style and tradition of witchcraft that works with minimal tools, nature energies, and prayer. The book teaches witches not only the importance of prayer work, but how effective prayers can be as a magical and spiritual practice and focus all on their own.

Grimoire-My Magical record system

Grimoire: My Record system

Most witches out there have books that they keep their rituals and spells in.  Many traditions call this book a Book of Shadows.  In this book they write down all their rituals, all their spells, and any work that they do with spirits and spiritual beings.  This record becomes in many way our personal sacred texts and documents.  In some cases witches can use their experiences within their records and books to in effect create the lore for their own system and practices.

Like most witches I do have my own magical book and record system.  I actually used to have several different books that I would keep.  In an effort to keep all of the rituals from the different systems I studied separate as they were all separate systems I decided to keep my notes and my notes books separate.  Its only recently that they have been combined back into one book, at least for the time being.

As a solitary and primarily self directed witch I have the freedom to basically record any information I want in any way that I want.  This means that I can have articles from magazines in there as well as any personal reflections.  My book is really personal and is my own record.  Though this book will in the end be used as the basis for the tradition I would like to found and teach, in general my book is something that really only makes sense to myself.

Now I call my book a Grimoire for many reasons.  The term book of shadows just never seem to fit.  For one thing I have never been in the shadows with my practice at all.  I have always been open and upfront about it.  I have never hidden my practice.  Though I might not have discussed it or brought it up in front of some family members I’ve never really made any attempts to hide the fact that I am and have always been a witch.  So the concept of a book of shadows when I am not in the shadows didnt make any sense.

The other reason is that my book has more than just spells, rituals, and invocations.  My book has theory and exercises.  It has lore and poetry.  My book basically contains the sum of my spiritual knowledge and experience over the years.  In this book I have recorded the names of spirits I work with, their personalities, and much more.  This book could in essence be used to teach my path to another person.  It provides step by step exercises with reflections to give an idea of what could be experienced.  The book even has some of the realms and other worlds I have visited listed in there with details.

I also like the term Grimoire.  So I use it for my own practices.  I know that its not one of the great Grimoires of Ceremonial Magic and Invocation traditions, but for me it still is a Grimoire.  Other people when they have read my book will be able to look at it and perform the rituals and the works in there and have effective practices.  They can use my book as a step by step manual for the works I have done.

The other thing is that I have material from the official Temple Tradition Grimoire for the first degree in my book as well.  The Temple material does have its own book as well.  However the material also belongs in my book as I have experiences based on the training found in the Temple tradition.  That is the other reason I call my book a Grimoire.  If the Temple tradition calls its ritual handbook a Grimoire, than I think I can call my book the same thing.  I am after all scribing information from the Temple text into my own text as well.

One thing I am going to try and be better about is actually recording and writing down my rituals and my spells.  I’m the sort of witch who may not always write down the rituals and spells that they have performed.  For this reason there are large gaps in my book of dates.  I also don’t have any information from my early days as a witch.  That first book is long gone.  So working on my Grimoire is actually one of the ways I have started to get my spirituality back on track.

I have all kinds of notes from books I have read that need to be transcribed into my Book.  I am also going to sift through my diaries of a couple years.  I know in several of my diary entries I have thoughts on Gods, Goddesses, and my spirituality.  The notes and the diary entries will provide more material for my book and show me even more places where I have grown and where my spiritual paths have developed.  I just need to spend the time to sort my notes and find out where in my book they will belong.

I do hope that in time I can create different books of Grimoire style work.  I want to have a book just for Dragon work.  That way in that book I have only information that relates to dragons.  By separating that information it also makes it easier to find exactly what I am looking for in my books.  The same goes for my work with Germanic paganism and Greek Paganism.  I’m also creating a prayer book and a specific spell book.  The creation of these books is part of my spiritual development and my spiritual practices.  It relates to my view of the importance of the sacred scribe.

Over the next few weeks my Grimoire is going to get more information into it.  I am going to be adding spells I have posted on websites and I am going to be adding in all sorts of additional correspondence information and the like.  I may have to end up making the main book into separate books any way as this one is already quite full.  So I may end up with theory and exercises in one book with rituals and correspondences in another book.  We shall see how things develop over time.

I know that as I study Hoodoo and get recipes for various items and spells I will be including those in my book as well.  I already have a few recipes for different types of water in my book.  Soon I am going to add spells to the book.  I just got to the spell centric section of one of the books I have been reading and working through.  So that in itself is going to add a bit of stuff to my book.  I’m always busy developing something spiritually between my business and this new maintenance of my Grimoire there is always something new to do and make.

PBP: A is for Assesment of self and belief

As long as I have been searching for answers in my spirituality and religious practuces I have at least once a a year h as to asses my beliefs and what my practices are.  The next 4 questions I answer were asked by Orion Foxwood in his book :The Faery Teachings.  These questions are designed to make a seeker try to figure out what they personally understand about the universe before they become a member of any one tradition or practice.  In this way a seeker figures out what they believe and understand for themselves.

The next few questions come from both the questions asked in the book and from the episode in Babyblon 5 where Dalen is asked by “Jack the Ripper “Who are you” and all she can come back with is family lineage, social status, political status, and jobs as descrpitions.  She had no other answer.  The trick of these questions is that it is easy to answer in labels, but its harder to define who you are at the core.   In assessing yourself and your own beliefs you have to come to understand who you are and what you as an individual believes and understands reality to be.

I have personally found these four questions to be an excellent first step in find out where you belong as a person.  It’s why I have taken the time to answer them here so that my followers can understand my development as well as I can come to understand myself and my views better as I work on forming this tradition and my own cohesive practice to teach my family, friends, children, and other seekers.

Four questions to assess one’s beliefs

My answers to those same questions

1: Who am I?

I am myself and no one else.  I am the sum of my experiences.  I am both who I was born and my experiences while a part of my biological family,  the child of my first foster family and those experiences, the daughter of my two adoptive parents, and my fiance’s wife.  Each of those people are me and I am all of them.  I have a different role and relationship in each family and yet they are me.

Those experiences have added to who I am,

I am also the sum of all my social, spiritual, and emotional experiences up to this point.

In some ways this makes me a Christian, a Witch, a Christian Heretic, Satanist, and Witch again all at the same time.  I embrace all of those titles because of them has added to my knowledge and wisdom of the universe.  I am a Christian in that I accept the words and teaching of Christ as an excellent guide to life.

I also believe he was a wise and enlightened man who was the son of a God and thus a demi God until his ascension.  This is why I still honor his birthday and his sacrifice.  I see them as what they really were-lessons for enlightenment and the true path as outlined by his father.

I am also an event on a specific event in the world wide web of fate which includes all my previous experiences and lives.  I am ultimately both just what you see in this life and the sum of any and all previous lives.  Here and now I am a daughter, sister, friend, lover & wife all at the same time.  I am also a witch, a teacher, a student, and a philosopher.  I am many-things at once, but none of those individual things make up the totality of who I am.

I am a single event in the universe.

As a witch I only have the power to effect my own strand of fate in the universe.  While having an effect on this single strand has an effect on all the strands of fate that make up reality, I can only really work changes on myself and my personal reality which is not the same any any one else reality.  My reality is how I have been effected by any and all the events within my strand of fate  (mostly within this current event on the strand) going back to when it was first woven into the web of life which is reality in it’s truest sense.

2: What is it (God, creator, force, ect)?

Out of all the questions that are asked this is often the most difficult question for me to answer.  The simplest response that I can give in all my titles and experiences is that “IT” is ultimately a mystery.  The true divine force behind the universe as far as I have been able to see and experience is really undefinable.  There has only been one source which really explained what “It” or the ultimate force behind creation is.  That book is The Kyballion.

It has been through reading that book which I have really started to get an understanding as to how the universe works and why there are so many different paths out there which can lead a person to “truth”.  That book to me also explained why magic can work and why it might not work at times.

In simplest terms I believe the creative force of the universe to be essentially a mind of  some sort which exists in a form we can not completely understand.  This force is best explained as a giant living mind in which we are creations of that mind.  The Kyballion identifies this force and mind as “spirit” which is essentially the unidentifiable aspect of what makes something alive different from something which is dead.

I see this mental force to be the initial force of thought which drove the universe into creation.  I see this force inaction in various creation myths where some thought of some sort starts the first action which in the end creates either just Earth or the universe.  I strongly believe that thought is power and that the way we perceive the universe and situations holds the key to accessing the mysteries available to us in this life time.

The concept of a “Great moving spirit” is not uncommon in various Native American traditions.

Now I do believe in many and all deities.  The answer to both of those questions is yes.  However that is something which I’ll get into  in my next entry about beliefs.

3: Why am I here/Why do I exist?

This is a difficult question to answer.

The first answer that comes to mind is that I was brought into this world to serve the Gods I worship in some way shape or form.  This is typically what I like to think and have based my life on.  Under this view I believe I have a specific type or work or skill set I am supposed to use in service to my Gods.

The second answer I have is based on Wyrd which is:

I believe that the events that have occurred thus far on my chain of fate are there because of something from the past.  I believe that what ever happens to any one in any life has a basis on any and all events which occurred in a previous event on your thread under another ego/body.  There for I am here because of my fate and Wyrd

The third answer I have is: that I am simply here because I am.

In many ways the three answers are related.  Today I still feel I am here to serve my Gods.  For the longest time I thought that meant as a psychological healer (therapist of some sort) but I have come to realize that it’s not the path for me in this lifetime.  While I am still meant to serve my Gods, it is not as a healer in that regards.  Its more as a guide and teacher for others.

I am a natural healer, so I will not abandon that practice.  I’ll just guide others and find other ways to heal people with their mental/emotional/spiritual issues.

I am here to serve and I will find my way.

4: What happens when we die?

I have many theories, philosophies, and beliefs as to what happens when we die.  This belief system regarding the afterlife and how humans are both mortal and immortal at the same time actually includes several different belief systems.  One thing I have accepted as I have become a witch is that as a witch I can not get out of exploring some of these mysteries while alive.

In some ways that is related directly to the etymology in different cultures regarding the terms and practices.lore surrounding witches,  It is actually an aspect of being a witch that I have come to be honored to accept and proud to explore and discuss in my own path.

To put it simply I believe that all afterlives exist.  I also think that if you believe strongly enough that there is nothing aside from this life then when you die your done.  If you entertain in the slightest that there could be something else than something may happen to you.  What ever religion or spiritual path you took the most advice in is what will happen to you.

I will discuss this more in my post about death.  For now I believe in multiple types and realms in the afterlife.  I also believe in reincarnation and that part of who I am now once I am dead will remain in the underworld while another part of me will be reborn.

A: Ancestors and Why Ancestral veneration exists

Ancestral Veneration:

One of the common theme that anthropologists have found with prehistoric religion as well as with some more of the ancient pagan religions that ancestral veneration and respect was a central theme.  There were often rituals done specifically to honor the ancestors and there were often altars specifically designed for ancestral worship.  There were also shrines to the spirits of the land which have been connected to ancestral veneration.

Modern Ancestral altar

Modern Ancestral altar

So a question I asked myself often was what it actually meant for ancestors to be worshiped.  They were dead and gone.  While I believed they existed and continued to live in some sort of afterlife I never really figured out why it was important.  Then one day I was reading a book about traditional witchcraft which explains why if you are worshiping nature and the land that you really are worshiping your ancestors.

The body when it becomes buried or cremated ultimately becomes a part of the earth.  The body contains a part of your spirit and your soul.  That part is released into the land once you have passed on.  It means they are the earth and as a nature worshiping witch I must be honoring my ancestors as well.

I then started to understand the rituals behind the sacrificed king and the blood into the land.  By feeding the ancestors we feed the essence and spirits of the land.  By placing the sacred king as a sacrifice and having his blood spill into the land the world was fertile for the next year.  The worship of the land and the veneration of the ancestors were essentially the core of the ancient beliefs.

Some people have theorized that the spirits of the land were actually the spirits of the ancestors.  Some people believe that the elves in various traditions are based on ancestors and spirits of people being sacrificed at specific locations for religious purposes.  The identity of the recent sacrifice would merge with the essences and personalities of the other sacrifices and a spirit built of all of them would be born.

Ancestral veneration was important and for me still is important.  In some ways it has helped me deal with the losses of several of my loved ones.  It also helped me gain some closure with my adoption and loss of that sense of self.  Once I started to accept that I could still see and interact with my ancestors each and every day my path became more meaningful and I started to really understand and explore the true nature of underworld religious traditions.

Pentalism is definitely an underworld tradition at it’s heart.  There are all sorts of spirits and world that are traveled to and explored in this path.  There is an entire mystery set related to the mysteries of the underworld, the soul, and reincarnation.  These were actually some of the very first mysteries I experienced within my training in the Temple tradition.  It’s also related to my philosophies of the elements which I will get to in another little while.

Why do I practice an underworld tradition?  In essence this tradition and practice has come to accept that the core essence of the universe is that there can be no creation with out destruction, no life with out death.  I have come to see that there really is no difference between the two, except for their polarity on the pole of life.

In some ways I really started to understand how my rituals and magic are ways to maintain the balance of the creation/destruction from starting to embrace the underworld aspects of my path and of the religions I have studied.  Things have started to fall in place and I began to understand the dynamic polarity that allows for fertility of life (the creation and destruction).  I started to see the mysteries of nature.

Once I started to worship my ancestors and pray to them I began to feel more complete.  My theology and philosophies were really beginning to meld together and become a cohesive whole.  I was starting to see my path  form some syncretic aspects which has been important to me.   It was nice to see how I really was beginning to understand what it means to be a member of a mystery religion.

I have really started to understand why people took such care of their dead.  In some ways I can also see now why so many people in America have an issue dealing with death and the loss of a loved one.  Other cultures have no real issues with death.  They understand it’s necessity and importance.

From worshiping my ancestors I was able to look at the cycle of life in a new way.  When I took my physics class and we went to discuss basic astrophysics regarding the formation of stars and the forces involved I started to see the larger picture.  I really started to understand what it means to be alive and in this universe.  I can’t explain it any better than this image so I will end my post by saying these images when you apply it to the life cycle on earth you see how earth is a microcosm of the macrocosm which is the universe.

Star Stuff

Forging Pentalism

So what gives about the blogs name?  Forging the Pentacle?

The explanation is simple.  The path I have started to develop is called Pentalism.  There are five aspects to almost all parts of the practice.  There are five primary influences, five Gods, Five goddesses, five parts of the soul, and more.  The pentacle for me shows how while there can be five individual points, in the end they can all be connected and are always interwoven in peace.  The Pentacle is an extremely sacred symbol for this path due to the importance of five.   Pentalism is meant to be experienced in a group setting.  However I have not really developed each of the degrees and practices (related to each of the foundational traditions of types of craft) I can’t really teach and initiate people until the first degree has been formed (I’ll develop the second degree material in my personal practice as I teach the first degree and so forth).

Ok, so that explains the name, what about content?

I already mentioned some of the content you will be seeing.    There will be information on ritual content as well as some basic sabbat or holiday information.  There will be some basic information about the deities involved (this is going to be an initiatory oath bound tradition).  There will also be posts about failures and successes and everything in between.   When I fail I want to have people laugh at it and also help me find out where I went wrong.

By writing this blog I am sharing the basic outline  of what will become my tradition.  I process information best when I write out my thoughts and my experiences.  By putting the information and the process on a blog I hope to get input from other people in the Pagan community .  I want that input to challenge me.  I want people to point out mistakes in my research and logic.  I also want people to tell me why they like something or find something useful.  That way I can become a better writer and explore the things I write about in a different light.

This blog will also be participating in the Pagan Blog project.  However all of the entries on this blog will reflect this path specifically and only this path.  My other blog  (Seeker sight) is more about my search for knowledge and wisdom which I can find any where.  There will be some cross over as they both will cover some of the same beliefs and practices.  That said both blogs should be treated as unique and individual blogs.

You said the title is “Forging the Pentacle” right?  So what are your tools and what are the foundations and origins of Pentalism?

There are five primary spiritual and religious practices which form the basis of Pentalism.  All of them are different forms of witchcraft as a spiritual practice.  Each of them has provided me with many different ways of working my craft and my religion.  They have all had an effect on how I have experienced the Gods and Goddesses of Pentalism.  I don’t belong to any one of these practices, but have combined them all.  Which is why I am and Pentalism will always remain an eclectic religious witchcraft tradition.

The first witchcraft path I must discuss is Wicca.  When I say Wicca I don’t mean the works of Silver Raven Wolf, Edain Mc Coy, D.J. Conway, Raymond Buckland, or even Scott Cunningham to name a few.  I am refering to the books by Janet and Stewart Farrar (What Witches Do, 8 Sabbats for Witches, Way of the Witches, The Witches God, The Witches Goddess), Gerald Gardner (Witchcraft Today and The meaning of Witchcraft), and some of Doreen Valientines work as well as the writings of Alex and Maxine Sanders.  Those are actual Wiccan initiates who have lineage via initiation which is cross gender and that can be traces back through Gerald Gardner to the New Forest coven of witchcraft.

A brief explanation of how I define Wicca is required here.  I define Wicca as an Oathbound, Mystery, Cross Gender initiatory, Orthapraxic Witchcult where every initiate is a member of the clergy  That is a lot to swollow.  So I am going to break it down into little bits.  I’ll cover each section in it’s own paragraph.  Once you’ read each paragraph you’ll see why that simple definition required extra explanation.  You’ll also see why I have such a strict view on Wicca and why I am only Wiccan influenced and Inspiried.

Let’s start with the term “oath bound”. By oath bound I mean that the rites and rituals, mysteries, names of deities, and practices are known and only taught to initiates after initiation.  Prior to initiation the rites and rituals a seeker and pre-initiate experience are Wiccan flavored and Inspired, but Not Wiccan.   There are many religions whose practices are oath bound.  In history the Eluisian mysteries come to mind as only the members of that cult ever experienced those rituals and knew what those rituals entailed.  There you go.  A historical reference to a religious practice and set of mysteries that are oath bound.

The next term in my definition is mystery oriented or based.  So what does this mean?  By Mystery I mean that there are some aspects of the religion that are based on expereince in ritual which are deeply intimate and can not truly be expressed by words.  All witchcraft traditions have mysteries.

The Cross Gender initiation is self explanatory.  Only men can initiate women and women can only initiate men.  This goes into the power myth described in the decent of  the Goddess.   There is also an issue of polarity.  I’m sure all the reasons for this practice are explained after initiation.  It’s something I have experienced.  The “public” rite I went to basically said that in their circles it’s male-female-male-female as much as possible (based on the ration of men to women).  I actually think it’s a great way to raise energy.

The orthapraxic aspect of Wicca is something that many people can’t grasp coming from orthodox religions such as Christianity where having specific beliefs was the important part of the religion.  In Wicca it is not the belief that is important rather it is the proper practice and performance of Wiccan rites and rituals (which can only be performed in a coven setting) that is important.  It is the proper performance of these rites and rituals that allow the clergy

The witchcult aspect is important to note as well.  Upon the seeker or dedicant’s initiation into Wicca they are made a witch.  This is especially important if that person never identified or used that term before.  All wiccans are witches, but not all witches are Wiccan.  In fact most witches are not Wiccan.  Wiccans are witches because they use witchcraft in both practical day to day life and in their worship of their deities.  That is what makes them witches.

The final aspect of my definition of Wicca is that they are all members of the clergy.  That is right.  Once you have been initiated into Wicca you have become a priest or priestess of the Lord and Lady.  For this reason every one is a part of the clergy.  If you are not called to serve the Lord and Lady of the Isles (the two specific deities in Wicca) then you are not a proper person for Wicca.

Ok.  So you explained what Wicca is.  You didn’t explain why you say you are inspired by Wicca.  Can we get an explanation for that please?  Afterall you even said that you aren’t an initiate.  There for you don’t actually know the rites and rituals of Wicca.  So how are you influenced and inspired by Wicca?

There are a few reasons why I say that.  The first thing is that I cleanse ad consecrate my holy water in the same fashion, often times using the same words outlined in 8 sabbats for witches.  The second thing is that part of my understanding of the deities I work with (with in Pentalism) was influenced by the Oak and Holy King battles (also described in 8 sabbats for witches).  Finally there is the full ceremonial outline.  When a full complex ritual is performed it often includes all the elements described within Wicca. These form the first foundation of Pentalism.

The largest element found within my path is the central fact that this path is eclectic.  Generic eclectic-neo pagan witchcraft can be found in many different books.  My favorites include Christopher Penczak, Laurie Cabot, Ellen Dugan, and Doreen Valientine.  I have however also been influenced by Starhawk, Silver Ravenwolf, Edain McCoy, D.J. Conway, Raymond Buckland, and Scott Cunningham (you see there was a reason I mentioned them before).  All of these author claim to teach eclectic Wicca.  There is no such thing (as shown above).  There is however essentially a core tradition of eclectic neo-pagan witchcraft loosely based on Wicca and ceremonial magic as outlined by Cunningham in his book “Solitary Wicca” and “Living Wicca”.  At the end of his life he did drop the association with Wicca and simply called it a witchcraft tradition, but the publisher kept the title as is.

The books by these authors all have different views of the God and Goddess and the wheel of the year.  However there are some key and central similarities in the practices that lead me to believe they are essentially practicing the same religion, but not always the same way.  It is a witchcraft tradition or set of traditions and way of thinking/practicing that has it’s own mysteries and basically a freelance style of ritual.  Every eclectic is different, but they are all the same at the same time.  We embrace the similarities and celebrate the differences.  That is what being a true eclectic is all about.

The MMC concept here is one of the reasons I came to the 5 god and goddess concept for this tradition. It seemed with in the various discussions about the forms of the Goddess with in the wheel of the year there were some things described which never seemed to fit to the MMC concept. I started to see five different Gods and Goddesses described with in the lore and the rituals. That, along with the outline in Wicca lead me to the format that became the Gods and Goddesses of Pentalism.

The ideas about experimentation and the different types of ritual and altar set ups encountered through these books gave me the foundation of how to explore and experiment.  That is what has lead me to know what does and doesn’t work for me in my religion and spirituality.  That is how I have been able to begin to piece together this tradition.  I am very thankful to be an eclectic and to have started to form a cohesive eclectic tradition that I am going to be proud to pass on to others.

Hedge witchcraft is a practice of witchcraft that not many people are aware of.  While there are more books available on the subject these days,  originally there were only a few websites out there that had any information out there.  I am not entirely a hedge witch, but I do embrace and participate in the practices.  I say I am not a hedge witch because it is not the only practice I engage in for my craft.  While it has played a central role in my access to mysteries, it is not the only or the central aspect of my practice.

So what is hedge witchcraft?  Hedge witchcraft is based on the concept of the hedge representing the border between the civilized world (towns, farms, and cities) from the wild (forests, open fields and stretches of road where no one is in sight) and the practitioner being able to be in both this world (civilized) and the other worlds (wilderness and forests).  This is the European native form of shamanism.

One thing about hedge witches and hedge witchcraft it is essentially a solitary practice as each hedge rider must find there own way of getting into those trance states, and they need to find their own connection to deities and the sabbats.  The other thing is that often time hedge witches will celebrate the sabbats through their trances.  This is where the myth of the flying to the witches sabbat comes from.  I haven’t used trance as a sabbat celebration yet, but I bet it would be powerful.

However due to my use of various types of trance and trance states to acces the mysteries and to contact spirits I have to add this as one of the foundations of Pentalism. It has been a major part of my practice for years. In fact it was during a workshop on “shamanic witchcraft” that I met my first formal teacher Christopher Penczak. That is also one of the reasons I consider hedge witchcraft to be one of the points on the foundation of Pentalism.

In many ways it has been equated to traditional witchcraft in it’s truest form, but I personally think there are other things.   This goes into traditional witchcraft.  I had mentioned it in my foundational forms, so I will discuss it briefly here.  This is an aspect of the foundation I am still developing.  It is a new addition to my practice, and as such it is something that needs a lot of exploration.

So what is traditional witchcraft?  I thought that Wicca was a form of traditional witchcraft?  Am I wrong?

There are many definitions of traditional witchcraft.  The most common definition is that of “forms of pre Gardnerian witchcraft”.  By default that makes Wicca not traditional witchcraft, and there are a few reasons for this.  Wicca is a more ceremonial form of witchcraft than most traditional witchcraft practices.  That is the first and primary difference between Wicca and traditional witchcraft.  The other is more of a focus on a personal relationship with the land.  While there are some correlations and the like,  there are many differences between them.  I have explained why Wicca is not traditional witchcraft, but I haven’t explained what it is yet.  So here goes.

For me traditional witchcraft is pre-gardnerian forms of witchcraft.  There are some forms of this practice which are initiatory (The new Forest Coven for example) and there are many forms which are solitary. The sources I have read on the subject come from both solitary and coven based books. So my view has a bit of both. That still doesn’t explain what exactly traditional witchcraft entails.

Well it is an underworld tradition. The rites and rituals typically involve some sort of physical and spiritual travel which symbolically and spiritually bring us to the underworld. That is where the Gods reside in this tradition. It is also where fate is woven and where the ancestors reside. That is why I say traditional witchcraft is an underworld tradition.

Traditional witchcraft also involves a lot of ancestral worship and veneration. Who and what the ancestors are and what the ancestral worship and veneration mean will be covered in another post shortly. For now they are those who have passed beyond the physical veil and into the underworld reals and they are those who are yet waiting to come back and return (they will be future witches and will create future ancestors). The ancestors are of blood and body as well as emotional and spiritual ties.

The final difference between traditional witchcraft and Wicca is the way the rites are performed and the tools used in rituals. The rituals in traditional witchcraft are less formal and theatrical/scripted. They are more spontaneous, yet they have some structure. All of these are factors in why this form of witchcraft has become part of the spiritual foundation that is Pentalism.

The final point in the Pentalist foundation is that of Hermetic witchcraft. This is a style of witchcraft in religious and spiritual terms as well as magical practices that highly engages the mind. When the tradition will be taught this will actually be the first degree. The points and lessons of this degree are outlined in the book “The Kybalion”. There will be many more essays on the Kybalion and how it relates to this tradition.

The is also tied into the first degree of the Temple tradition. That is where I have started my official training as a witch. For the last three years my magical practices and my rituals as well as meditations have been based entirely off of the teachings in the first degree of the Temple tradition as well as the Kybalion. As I begin to develop more and develop techniques for each of the key principles I can begin to further develop this.

Ok. So there you have the foundation. This should give you a basic idea as to where the ideas and concepts in this tradition are found. Things will become more clear as I post more. Every post will add insight into this path and how it comes together. This has served as your basic introduction and foundation to Pentalism. Some of the basic practices will be covered in an upcoming post. Please enjoy!

~Loona~

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