Category Archives: Religious Practice

Book Review: What Witches Do

What Witches Do

What Witches Do is an awesome introduction to the world of British Traditional Wicca.  The author wrote this book during his time as a first degree initiate till he earned his second and third degrees and became a High Priest of the tradition.  In many ways this book reflects part of the authors training as he explored the religion of Wicca from the inside out.

For those more familiar with Wicca as styled by Scott Cunningham, Edain McCoy or even Raymond Buckland this book takes some serious adjustments.  Most people forget that Wicca when it was founded by Gerald Gardner and then the Alexandrian Tradition founded by Alex and Maxine Sanders was a coven based religion and continues to be so today.

This book is a perfect text for those who are interested in Traditional Wicca but are not quite ready to contact a coven.  This text was my introduction to Traditional Wicca several years ago and remains to be one of my go to books when I need a refresher on Traditional Wicca.  There are several practices that are discussed in many books on Wicca that I feel this book covers the areas that are “missing”.

If you are interested in Traditional Wicca this book is perfect for you.  If you are looking to learn more about the early forms of Wicca prior to the solitary traditions this book will cover that.  If you are interested in what religious witchcraft looks like this book is for you.  If you are looking for instant initiation, solitary rituals and spells this is not your book.

There are some spells and rituals in the book.  In this book they provide context to how Wiccan coven rituals may run and what sabbat rituals could entail.  None of the rituals or spells within this book can really be performed solitary.  It comes from a coven based tradition so it will have a different feel than other books.

This book has so much more information than I remembered.  Every time I reread the book I learn something new.  It’s packed with information.  5/5

Realizing teachings from spirits

So here is something interesting I thought of recently. I started making my own incense for different workings 10 years ago. At the time I had no recipes. I had no books to guide me other than Cunningham’s herbal encyclopedia and magical herbalism.

I had a mortar and pestal and I had some herbs on hand for different workings (but I was mostly clueless at the time). I realize now that really the ones who taught me how to make incense were not the books. They were in fact the spirits of the plants. Which is why my recipes and practices are as effective and as powerful as they are.

I mention this now because there have been times I have mentioned that the spirits really haven’t taught me all that much. I look back and realize now that the lessons were much more subtle. They actually were more my partners than anything else.

Just like how I’ve always listened to the spirits of the land when it comes to my practice on the sabbats. I’ve always worked and done them really when it felt more energetically appropriate for me and the land that I live on.

The apartment I currently live in was gifted by the spirits of this land. After we left our viewing I said a simple prayer to those spirits asking them that the apartment go to the ones who need it the most, and the right people for the land. The next morning I get a call saying we have the apartment. If that is not spirits working for me and with me, guiding me I dont know what is.

Ancestral Veneration: What it is, types of ancestors, and working with them

Ancestors:
What Types there are and How to work with them

Introduction:

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.

Adoptive Ancestors

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.

The altar

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.

 

Ancestral Prayers

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.

Conclusion:

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.

 

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 Heart of the Initiate

The Heart of the Initiate

The Heart of the Initiate is a wonderful book. This book was created by Victor and Cora Anderson for their students and those interested in the Feri tradition of witchcraft. The forward states:

“THIS BOOK IS A VALENTINE from Victor and Cora Anderson to you. For those of us who are their initiates, the Andersons live on through the many personal recordings and letters we held close and treasure. We’re grateful for this great opportunity to share rare insights into the Anderson’s teachings, and offer you an imitation of what it was like to be their student.”

It is clear that the Andersons wanted their teachings to be preserved and shared. That they wanted more people to understand and know what their tradition was and is all about. The proof is in the quote mentioned above. For this reason the book was created which allows seekers like me and students of Feri to see what the actual founders and high masters said about the tradition and their teachings.

Due to the nature of this book there are not chapters. The book reads like correspondences which is what they are. There are a few sections in which various teachings are written about in letter or essay form, but not your traditional chapters and sections style.

The first section of the book is called Some Pictish views on the old religion. Here we learn about some origins of the practices and how the religion is different from others. It talks about the origins and how sex is sacred. There is a little bit on basically all aspects of the Craft in this section written by Victor.

The second section of the book is called Commentaries. In this section there are a few specific articles on points important to the specific Feri tradition of witchcraft as they teach it. Topics include Raising power to divinity, Sexual Initiation, Sexual ethics, Training and Initiation, The Consort, The Guardians, The morning prayer, Possession, and Salvation. All of these concepts are teachings important in the Feri tradition to some extent and these basic articles express how they work and what they mean.

The third section of the book is the most informative section of the book. Here there are glimpses at some of the rites and materials actually presented to their students. There are exercises and explanations given. The letters are written by Victor and Cora presented to us as they responded to their students. The only thing missing in this section would be the letters from the students to their teachers so the context makes more sense.

The very last section of the book is important for seekers like myself. In many books on traditional witchcraft there is an exercise to switch from a Christian path to a Traditional witchcraft path which involves the reciting of the Lord Prayer backwards. Here Victor describes yet another prayer that can be used which is essentially a modified version of the Lords prayer for seekers trying to be open to new paths and teachings.

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.

D: The divine in my world-Omnitheism defined

The divine in Ominitheism

I live a constantly evolving paradox in some ways. I am an omnitheist. Its an all encompassing view of the divine. I say all encompassing because depending on what sort of ritual I am working my view on the divine will change or be modified. I make room for experiences of the divine in basically any and all formats as I believe the overall Divine to be something that humans can not fully understand in our form. This also means I will and have experienced the divine in many different forms.

Basically I am a Hard Polytheist in that I believe in all individual Gods in pantheons and religions. I may not have encountered them all like I’ve never met to my knowledge any of the Gods associated with Chinese religions or Hinduism or even Native American traditions, but I still believe those Gods are individual beings. This also means that I Do believe in Yaweh/Allah/Jehovah or the God of Christianity, Islam, and Judaism. I can’t emphasis this enough. I just believe that they are an individual God among many.

This also means that when I work a ritual from the context of a soft polytheistic view where they believe all the Gods are one God and all the Goddesses are one Goddess I believe the God and Goddess of that religion are a unique God and Goddess whose impressions are a combination of the psychological archetypes of the many Gods and Goddesses in literature. So I believe that there is a God and Goddess out there who through modern Wicca and Modern religious witchcraft movements who is a manifested form and force of All Gods and all Goddesses, though each person in this religious form focuses on specific names to them it doesn’t matter and to this divine duo the names do not matter. They are nameless and yet have many names.

Like wise my belief in the God of the three big religions allows me to attend church services with family members and treat it as I would the worship of any other God within their specific religious constraints. Yaweh and I have an understanding of sorts in that I believe in him and have accepted that he is the supreme God in those religions. However I never in the Christian tradition I was a heretic of sorts believing that the trinity was a set of three divine beings. So like I said we’ve reached an understanding of sorts that is uncomfortable at best for the both of us. I maintain my belief that he is one of many thousands of Gods and I treat the church services as that Gods particular style of worship.

In this way it is not any different than how I outlined I have approached the worship of Greek Gods and Norse Gods. I approach their worship from a recon style and perspective. I find that recons so long as the worship of the different pantheons or cultures is separate then you can follow more than one path. Its about respecting the Gods and making sure that you worship them in a way that would have been appropriate in that particular culture.

This is also why recons who may worship different Gods in different cultures will keep the worship separate. The different cultural groups all had different styles and types of rituals. So it makes sense to worship Greek Gods with Greek Rituals and Norse Gods with Norse Rituals. It is also respectful as they were separate cultures.

In this way I treat Christianity as a culture which it really is. The Christian worldview has impacted the world culture in many ways, so when I go to church I feel that I am engaging in that aspect of the culture I live in, as well as the culture where this God (Yaweh) is worshiped.

I believe that all the Gods of the Greek pantheon are individuals. I believe that all the Gods of the Norse pantheon are individuals (to the point where even the tribal differences in views and concepts may actually be different divine forces) an so forth for each pantheon. I even believe that the 12 big Gods of the Greek pantheon and the 12 great Gods of the Roman pantheon who are often said to be the same beings are separate beings (Zeus and Jupiter are different Gods in my view and not the same as in other views of the two pantheons).

I have experienced too many different types of divine individuals to not believe that in some way all views of the divine are true. This is why I consider myself to be an omnitheist. While I believe that there are individual Gods and Goddesses (Athena, Frigga, Isis, Ceriweden, etc to name a few and only a few) as individual people (like I am different from you) I also believe that there may be an overruling God of each force like there may be a generic Goddess of Love and God of war that are essentially made up of all the other Gods of each force).

I have experienced individual divine forces and I have experienced overarching all encompassing divine forces. I believe all paths hold truths. This is why I believe that by studying all religions and philosophies I can gain even more insight into the divine and the mysteries of the universe. In this way I may also be a chaos magician where I change paradigms as needed for ritual and spiritual work, if so than I am a chaos witch. I’ve experienced too many different styles of the divine manifesting to not believe that all versions of the divine are true

Suffice to say this basically outlines most of my concept of the divine. My views of the divine are constantly evolving and changing. I’ve had too many different experiences to not be willing to be open to every possible avenue for the divine to manifest. Though because I also believe in the power of the mind I also think that we can create divine forces or manifestations of the divine energy through names and other experiences.

In essence this is where part of my experience of the five Gods and Goddesses that are the divine beings in Pentalism comes from my experience with the various Unnamed Gods and Goddesses of Eclectic Wiccan and Eclectic Neo-pagan witchcraft traditions.  Each tradition had some very similar concepts of the God and Goddess but there were enough differences that I started to feel that perhaps there was actually more then one God and Goddess involved in the myths and lore of Modern witchcraft.

Those divine beings are basically a separation and division of the five different types of Gods and Goddesses I have experienced through different versions of modern Eclectic Wiccan lore. I thought that because there were essentially five different ways I saw the Gods manifested that there were five distinct Gods and Goddesses worshiped in Wiccan traditions. The more I study and think about the different God forms and Goddess forms and associations I see the more those five Gods make sense.

So I figure I’m developing a tradition that treats the seasonal versions of the Gods as individuals and the Moon Goddess and Sun God as separate beings. I’m still developing experiential lore in meditations to support this particular divine setting but so far it seems to make sense. The season energies are very different so the Gods involved in each season would be different.  There will be more information on those Gods in the next post, outlining the Gods and Goddess of Pentalism.

Omnitheism I feel is important as a view and philosophy of the divine as it allows for extreme personal experiences.  It allows people to experience the divine as individual beings while also accessing the divine forces behind say healing with out specific names.  This allows people to have both experiences with the individual divine beings in the various pantheons and the overall divine forces that are out there in life.

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.

Pagan Blog Project: B is for Belief

What I believe

Since this blog is entirely about my own personal path and how it has been developing I think its about time I actually discussed what some of my beliefs are.  One thing about my beliefs is that while I do have core beliefs how I understand that has been known to change and evolve.  This is a good thing.  When my understanding of my beliefs change or how I apply my beliefs changes it means I have grown and developed quite a bit spiritually.

The whole idea with spirituality for me is to develop my sense of connection to the universe and to my Gods.  As my experiences change in the world around me and as I learn new things I may change my beliefs.  I don’t believe in having solid and steady unchanging beliefs.  For me to have an unchanging or to be unwilling to change beliefs and practices when given different experiences means that I am not willing to grow as a person.  In nature that which does not grow or change dies.  The same thing can happen to a persons spirituality.  If they are not open to new experiences and developments they will not grow spiritually and their spirituality and personal spirit can die.

Now that I have explained some of that background information I can actually start to tell you a bit about my personal beliefs.  As it has been mentioned before this blog serves mostly as a place for me to sort out information and concepts for my personal path and practices.  This blog also serves as a way for me to try and form a cohesive path pieced together out of many different fragments and forms to be one united path.

So where should I start?  I guess I will start with my belief in the divine.  This is actually one of the simplest and most basic beliefs that I have.  It has evolved out of study and reading of multiple sacred texts and mythologies.  This belief has also developed out of my personal study of folklore and fairy tales as well as personal experiences in the spirit worlds and in worship with many different Gods,

I personally would call myself an omnitheist.  I will get into that in a different post later as omnitheism is one of the core tenants in this path I am developing.  Omnitheism is essentially the belief in all deities.  I do not need to know about or experience and have personal relationships with all deities to believe in them.  In holding this belief I can respect every path on the planet equally as all of the Gods worshiped are equally valid in my view.  I have had personal experiences with to many different God personalities to say that some Gods exist and others don’t.  So I believe that they are all real.

I think the next thing I will touch on is cosmology.  My cosmology is complex and simple.  I believe in many other worlds.  I believe that because of all the Gods all the different heavens exist as do all the different underworlds.  I believe that they are all separate realms within a basic three realm paradigm.  All the realms of the Gods are in the upper worlds and heavens.  All of the underworlds or lands of the dead are in one location with this reality or earth in the middle.

That is the basics.  This is where it gets a little more complicated.  I also believe in realms for individual spirit types.  I believe there is a realm for all fire spirits and all water spirits you get the idea.  I also believe in realms of the elements.  I also believe in a realm where all form of Dragons live and exist.  I believe in a realm and world of the elves as well as the dwarves and other spirits.  I believe that these worlds exist here along side this world in ways that we can’t really see and experience.

I also hold the nine worlds in Germanic mythology as part of my paradigm.  So it holds that else where in the cosmos the realms and the worlds of the other spiritual paths and Gods would be there as well.  I have not experienced all of them but I can see them all being there.  They are all tied together through the web of human experience which will bring me to my next belief and concept.

I believe in Fate.  Fate is the web of reality.  Fate is the universe.  Fate is all of us interacting together in a way we can not all understand.  Fate is the way that we are all interconnected and related on a spiritual and universal level.  Fate is everything around us, all that we see hear and experience and all that exists on the other side of the world at the same time unseen and essentially unknown to us.

Fate is that which must happen based on that which has gone before.  Fate is a combination of events that work together to create what which we know and see as the world we live in.  Fate is also how the unseen worlds and the unseen forces in the universe work for us and against us.  Fate is cause and effect.  Fate is basically all options at any time but only that which fits according to the patterns woven in our lives will come out to pass.

I will say more on fate at a later date.  For now we are a part of fate and fate is reality.  This forms a large part of my world view and the view of reality around me.  It also plays a little into my belief and understanding on what magic is.  Though part of my belief in fate and my belief in the many underworlds and afterlife is a belief in the soul.

I believe in a soul.  I also believe in an afterlife.  My belief in the soul plays a role in my belief in the afterlife and in the other worlds.  My belief in the soul is one of the core beliefs I am setting for this tradition.  I believe that the soul is actually not just one thing but a combination of five different spiritual forces that work together to form an individual life.  I believe that in essence the soul is eternal but it also changes forms and has different parts.  Each part has a different role.  Because the belief in the soul is complex I am going to leave it at this: I believe in a soul that is the force of life that allows us to live and have experiences.  It is what makes a person or being alive.

I believe in spiritual realms for different spirits.  So I believe in many different spirits.  I believe that all animals have a spirit inside of them or an individual soul.  I also believe that there is a spirit ruling over all domestic dogs for example and the like.  I also believe that each individual species of plants have their guardian spirit of that plant species as well as individual souls.  I even believe that stones and crystals also have a ruling spirit and an individual spirit.

I also believe in Genis Loci or the spirits of places.  I believe that mountains have their own spirits.  I believe that ponds have their own spirits.  I even believe that small ponds can also have many spirits in the area like mountain spirits, broke spirits, as well as the spirits of all the plants and animals in the area.  I believe homes posses individual spirits.  I also believe that the land our homes our build on also have individual spirit forces.

I believe in magic.  Magic I believe is a practice, a force, a skill, and a craft.  I believe that magic is the energy we use to cause changes in this world.  I also believe that magic is the force that causes change in this universe.  I believe magic is the force of change and creation.  Its a force for creation and destruction.  Magic is a force for life and for spiritual gain as well as daily gain.  Magic is also a mystery and a tool by which we can access the mysteries of the universe.

I also believe in psychic abilities.  I believe that we can sense and see spirits.  I believe that people can sense and see spiritual energy and personal energetic fields known as auras.  I also believe that we can contact guardian spirits and receive information from them.  I believe that we can also tap into some higher selves and spirit forms and use tools like tarot cards, runes, shells, bones, and other objects to tell or gain insight into the future.

I believe that we all have these psychic abilities.  I do believe that we need to learn how to train them and work with them though.  I believe that psychic abilities like these provide us all with excellent ways to understand the world around us.  It is also through our psychic abilities and practices that we can experience spirits, Gods, and travel to the other worlds.  So I believe that learning what our specific psychic senses are strongest and working with them to be developed is essential to spiritual development.

I believe in spirit world travels.  I believe that we can travel in spirit to the other worlds.  I believe that these travels help us understand and experience the mysteries of the universe.  These travels give me insight into the different types of spirits out there and how they may work.  Its how I meet spirit guides and how I have experienced some Gods and the spirit realms.  Astral travel and shamanic journeys are central tools to this practice.

So there you have it.  You have some of the basic beliefs that I hold.  As I said some of the beliefs I hold are very complex and could use more attention than warranted in this one post about the basic beliefs I have.  Those beliefs like the ones on the cosmology, fate, and the soul are going to be written about in more length as time continues.  For now you at least know where my basic beliefs are.

As always if you have any questions for me about my beliefs or anything I post or say here please let me know.  I will answer them to the best of my ability.

Pagan Blog Project: E- Entheogens

We live in a world filled with a rather large variety of plants and animals. Learning about them and their lives is a fun and exciting thing to do. Working with the energy of plants and animals is something that witches do. Lately I have noticed a trend of people looking away and wanting to throw away some aspects of religious and spiritual traditions. The one aspect I see people ignoring more than others is the use of substances in spiritual and religious practices. This is something I personally want to preserve and keep around.

So today’s post is going to be on the use of Entheogens in spiritual and religious practices. As this is my personal blog I feel free to discuss this topic here. On my other blog (Seeker sight) I focus on topics and posts that can help beginners find their paths. I focus there for on subjects that are appropriate for people just starting out in their spiritual path. For me the practice and use of Entheogens even as a curious study and exploration is not something that a beginner needs to read or worry about So it gets posted here.

Entheogens:

Using substances to experience Gods and spirits

As I mentioned the use of substances in ritual to achieve a trance state where one can engage with spirits and Gods effectively is a practice traditional among many different cultures.  Different cultures have different substances that they use to engage in spirit flight or spirit activity.  The various tribal shamans and witches who use these substances are instructed on their use by their masters and their teachers as well as by the plant spirits themselves.

Before I begin to describe an explain why some people may engage in the use of Entheogens let’s look at exactly what Entheogen as a term means and why the uses of these varied herbs is so successful.  If the technique and uses didn’t work people would not continue the traditional practices.  So they do work for a reason.  Lets see what that reason is.

In his book Hedge Rider Eric De Vries defines Entheogens as:

Entheogen means bringing forth the God and is the name used for herbal substances that are used for spiritual and or magical purposes.  The important thing to remember is that entheogens are rarely used for recreational purposes.  Not because they have limited effect, but because they aren’t really fun

This definition right here says all that needs to be said.  Entheogens bring forth the experiences of God and spirit.  They are used ritually to create a trance where they can experience, interact with, and work with the force of God.  Each herbal substance is going to be different and have different effects on the mind and the body.  For this reason it is important to study the substances and their uses.  It is also practical to actually be instructed by some one who engages in this practice.  Some herbs can be very dangerous if not handled and processed properly.

At the end of the statement about not being used recreational De Vries makes a very good point.  Entheogens are not used recreational.  Its not that they don’t have an effect that people enjoy or can get use out of.  That’s not the issue at all.  The issue here is that the experiences are not “fun”.  Its not something to do because you are bored.  Entheogens are sacred and using them in recreational ways takes away the sacred.

In order to effectively work with the entheogen and the God force you need to work hard to establish a specific mind frame for the work.  You need to train yourself to be sensitive to spirits, to calm your mind, and to be able to visualize the experiences with the Gods or spirits.  Its difficult to train your mind.

The other thing is that there are some entheogens that take a lot of time and energy to prepare.  One of the legendary entheogens associated with witches and witchcraft is the famous flying ointment.  This was a salve that the witches spent a long time crafting  and making.  When the herbal mixture was applied to the body astral travel and spirit work could commence.

Sometimes these mixtures contained deadly herbs.  Most of the flying ointment recipes we have found scraps of related to traditional witchcraft involve herbs like belladonna, wolfbane, nightshade, and yew to name a few.  The actual recipes and proportions have long been lost.  Crafting the flying ointments of the past traditional witches with those herbs is dangerous.  This is why today softer and calmer herbs are used in modern flying ointments.

Today there are other more effective herbs that we know cause the same effect as the herbs mentioned above and are safer and better known.  While I personally find the past recipes interesting and worth study, and I would watch some one make them, I personally have no interest in working with those.  I have found other herbs give me just as powerful of a trance state while being safer.  These are also herbs I have studied and done other work with.

My experience with entheogens comes in the form of herbal smokes.  I have worked with catnip, mugwort, and Capillaris Herba
Artemisia capillaris also known as Yerba Lena Yesca.  My smoke blend currently has a mixture of all of them for a balance.  When I smoke this blend my awareness of my mental state increases.  My sensitivity to smells and surroundings increases.  I can through this also have more control over my awareness and more easily reach an out of body astral state for communication with spirits and deities.

Entheogens alone do not make the experience work though.  I also use mental training as well as incenses, sound, lighting, and seated position to engage in trance work.  The entheogens give me easier access to these mental states and often allow for more clarity of experience and extended experiences.  I am relaxed which allows the trance states to come more naturally.  This is also why they last longer.

Entheogens for me are one tool that I have in my bag for working with spirits.  I have found it to be an effective tool.  I do not smoke the mixture outside of doing some sort of spiritual work.  The mixture was crafted and blessed for that sort of work and to use it on anything else to me is a waste of the mixture.  It also takes away from the sacred ritual of the preparation, the working, and the blessing that comes with its use in spiritual work.

For years I was interested in the use of substances in spiritual practices.   I was well aware of the use of peyote in a Native Church.  I was also aware of the fact that shamans and spirit workers for centuries had engaged in this sort of spirit work.    I was interested in the use and workings of substances in ritual.  I was afraid of trying it, and it also felt taboo.  All of the books and websites I had read on my spiritual path had all said that substances of any sort were not a part of witchcraft at all and anything saying such should walk away from that material.

There has been a trend in the modern new age and spiritual practices to discount any experiences had under the influences of any sort of substance.  There have been arguments made that today we can leave those tools and practices behind us as we have other less damaging methods of gaining trance.  They also claim we have a better understanding of the mind and mental processes today and through that we have learned how to get in and out of these trance states at will without the use of substances.

While all of what they say about mental processes and the ability to get in and out of trance at will without substance use today is true, it doesn’t mean that there is anything less spiritual about experiences under substances.  They are sacred plants and it is a sacred tradition for many cultures.  I see no reason to ignore this aspect of spirit world work traditions.  I have simply chosen to work a combination of the ancient traditions and modern work for effective means of contacting spirits and doing spirit world work.

The use of all aspects of plant medicine and plant properties has always been a part of magical practices.  I see no reason to change that now.  To ignore traditions and valid ways of gaining knowledge and experience for me is to ignore an aspect of the practices and cultures I have studied that was sacred and important to them.  If I am gaining spiritual guidance and inspiration or influences from these cultures and practices I need to be informed of all aspects of practices associated with the cultures.

So I stand outside of many people with this view on entheogens and substances.  I know that and I accept that.  For me I know that not everything I do and study will appeal to everyone.  Not everyone will feel the same way about things as I do, and they don’t have to.  So long as no one tries to stop me from using legal herbs in my entheogen work I have no problems with their objections to my use.

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