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.
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.
The book The Spiral Dance is considered a classic in modern witchcraft literature. The author Starhawk put this book out at a time when there was little to no information published publicly on Witchcraft and people were starving for information. In the 35 years since the original release of The Spiral Dance many more books have been put on the market, but the Spiral Dance remains on the top of many recommended reading lists.
The one down side to this book is that it does focus heavily on the feminist movement and feminism. At the time the book was written the author was heavily involved in the feminist movement and feminist spirituality, so it makes sense that this book would reflect those interests and activities. This book is one of the reasons that religious witchcraft is considered to be “women’s religion”. The theme and focus throughout the book is the use of witchcraft and Goddess spirituality to reclaim women’s rights and women’s power.
The subtext to the title “The Spiral Dance” reads :”A rebirth of the ancient religion of the Great Goddess”. The text is a very apt description for the information that you find within the book. When you combine the focus on the Great Goddess with the feminist movement at the time you have a book that covers feminist witchcraft and feminist spirituality and why its important for the world we live in.
Now Starhawk does talk about why feminist spirituality like the Goddess movement is important to men and what Men can get out of the practice of witchcraft. So while the book is geared towards women and feminist spirituality, there are benefits described for Men and practices of Male witches discussed. The overall tone though is geared towards women and women’s mysteries.
This book is 13 chapters long. Each chapter has a specific lesson that expands on the information in the previous chapter. Within several of the chapters are easy to do exercises and meditations. These meditations and exercises are provided so that a solitary witch or someone seeking witchcraft can learn practices that will allow them to become witches in their own right.
Each chapter starts out with a ritual or a description of the practices found within the chapter to illustrate the lessons and information found within the chapter. Some of these stories are fictional and some of them are from experiences within the authors own coven settings. These personal experience illustrations form some of the most powerful aspects of the book allowing the reader to see what sort of experiences they may have in their own work while not telling them explicitly that these will be your experiences as well.
The first chapter completely discusses witchcraft as a Goddess focused religion. Here is where we first learn the concept of a Great Goddess and of feminist spirituality. The author also goes into the history of witchcraft and what exactly witchcraft is as a religion and a practice. Its a basic starting point illustrating the misconceptions and issues many people have with witchcraft.
The second chapter goes into the worldview of witchcraft. Every religion has a way of viewing the world. Here we re provided with a creation myth for the birth of the God and Goddess within this version of witchcraft as well as the essence of the Great Goddess. Here we are given the concept of the soul/spirit as well as the concepts of energy working and the view on the cosmos.
The third chapter talks about covens. Here we learn about the common structure of religious witchcraft and the way that this structure functions. The author illustrates both same sex covens as well as mixed gender covens and why coven structures work. The comparisson between covens and traditional religious structures provide ways for seekers and students to understand the functional differences between a church and a coven.
The fourth chapter discusses sacred space. One key component in witchcraft rituals is the creation of sacred space. This chapter provides several different ways of working this ritual as well as reasons behind the creation of sacred space.
The fifth chapter is all about the Goddess. This religious witchcraft tradition is Duotheistic meaning it focuses on the worship of a Goddess and a God. In this chapter we are introduced to the Goddess and her roles within the religion. We learn how to call her and how both men and women can relate to her.
The sixth chapter is all about the God. While the Goddess is the focus in the feminist version of witchcraft that the Spiral Dance teaches, the God is still important. This chapter illustrates the relationship between the Goddess and God and how they need each other and work together to be one.
The seventh chapter is all about the use of symbols within magic. Magic works through the use of symbols and directing energy related to those symbols. This chapter in the book has several different spells to try as well as exercises to develop your own understanding of symbols and your own association with symbols.
The eighth chapter is all about the Cone of power. This particular chapter focuses on Coven based workings, but the concepts of raising and directing energy in the shape of a cone is applicable to the solitary student. Here we understand what it means in witchcraft when the concept of energy direction and manipulation is discussed.
The ninth chapter is about trance work. The basic definition of magic given early in the book is the idea and the ability to change ones concious state at will. This chapter explores the use of trance and the reason why trance work is part of witchcraft. Basic meditation and trance concepts are addressed here and there are several different exercises within the chapter for trance work and meditation work.
The tenth chapter of the book focuses on initiation. Solitary witches who read this book will not get as much out of this chapter as a witch who is working for initiation within a coven or specific tradition. This chapter describes what it means to be initiated and provides a coven based initiation ritual as a sample.
The eleventh chapter in the book focuses on esbats or moon based rituals. Within witchcraft the moon is sacred and is revered as a symbol of the Goddess. Moon rituals are typically in many cases working rituals while sabbat rituals are more worship based. Moon rituals can be based on the full or new moons or other moon phases, though full and new are the most common.
The twelfth chapter in the book focuses on the wheel of the year or the sabbats and holiday celebrations of this tradition of witchcraft. Here the author provides sample rituals for ideas as to how to honor the sabbats as well as providing information on the lore and meanings behind the sabbats.
The final chapter of this book is focused on developing religion. Here the author explains the issues that can arrive when religions become based on dogma and established practices and don’t change. The author explains what exactly witchcraft as a religion is and how it has to continue to change and evolve in this modern world. Here we learn the dangers of thinking in strict absolute terms as well as in dualistic terms.
Despite the age, this book is useful. Its a good book for establishing witchcraft as a religion and explaining why religious witchcraft is so different than traditional religions. The book covers the basics and provides enough information that a solitary seeker man or women can start their own practice and create their own relationship with the God, Goddess, and the Great Goddess.
The 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.
One of the first things most books on witchcraft and spiritual practices say is to trust your intuition. If something feels right then do it. If something doesn’t feel right than it probably isn’t. If you feel like there is something you need to do or really should be doing than you probably should be doing those things. These feelings of something needing to be done, and of something feeling right or off are ways that our intuition comes to us and manifests in our world.
There are many different ways that a person can trust and develop a sense of their intuition. When a person learns to trust their intuition they can really have the world at their feet. By trusting and working with your intuition a person will essentially “never be guided wrong”. Your intuition is really your highest self talking to your conscious mind and telling you basically what needs to be done at that moment. Our intuition is also one of the many ways that our spirit guides can contact us.
Learning to develop a sense of your intuition is typically one of the first things that witches and pagans do. By developing their intuition a person can better understand messages sent from their Gods and spirits. It also helps them to better connect to the spiritual forces and energetic needs going on. By developing a sense of your intuition you also develop a sense of what works and will simply “know” how to work the ritual on that day for that reason. This is our spirit and ourselves working as one, and when this state is reached one really has become a witch if they practice witchcraft and aware of the spiritual nature of reality if they are not a witch.
For me I have only really recently started to work with my intuition. For years I knew I had a strong intuition and sense of energetic flows. I could read energy and see auras. I was especially sensitive to emotional energy. For me understanding my intuition and its strength was a scary process. My readings when I did them were so strong and accurate I scared myself from doing my own readings and for reading for others. Its only been recently I have realized that this intuition is a gift rather than a curse so I am actively working on recognizing my strengths and listening to my intuition.
The very first time I realized that my intuition would guide me in my magical and spiritual spells was when I created an incense I use in all my reiki and healing work sessions. When I created that first incense I didn’t know what I was making. I just grabbed the herbs I had that dealt with healing energies. I laid those herbs on the floor in front of me and I started to just grab and mix the herbs as seemed right. I don’t remember making measurements or anything along those lines. I just knew that the incense was right. I remembered to write down what I put in the incense so I could try and make it again but aside from that no record was made.
The healing incense that I sell in Mystic Echoes was inspired by and is an offshoot of that original healing incense blend. The core is the same, but there were other factors that personalized the other incense so they are not exactly the same but they are related. The tincture blend is also related. The core is the same with some modifications in both situations to be more generic than the original purely intuitive blend. You can buy those items Tincture & Incense blend
One of the many ways I have started to recognize my intuition has been in casting spells when it seems to be the right time. In the past I have felt a desire to cast a spell or thought that maybe a spell would help deal with this, and never done the work. I never really trusted myself to just do the right thing. In this sense I didn’t trust my intuition to basically tell me what I needed to do for that spell. Now I am being more active in my spell casting. I work my magic when it seems right and when it feels right.
The key way I am developing my intuition when it comes to my magical practices and my spirituality now though is through the development of products for Mystic Echoes and the writing of the exercises and content on the Seeker Sight blog that I also run. By working on both projects I am listening to my inner truths and knowledge and my intuition is guiding me.
With the products I develop for Mystic Echoes I have a concept in mind that I want to work with. I do some research. For example if I were to develop a hex breaker product or products I would look up herbs and items that correspond with hex breaking. I would then just let my intuition look over the list and decide what to use for items. In many cases it also depends on what I currently have available to work with.
I test all of those products as well. So by developing the products I am developing my spirituality, my intuition, my magical practices, and my knowledge of herbs. The herbs seem to work together because I trust that they will work together. My intuition guided me and will continue to guide me in my craft and practices.
I am not sure exactly how I define my intuition. I would call it an inner sense of knowing. I would say that for me my intuition is a combination of things I know within myself and messages and content sent to me through guides, ancestors, and maybe the divine. I don’t necessarily know the difference between which intuitive thoughts and practices are from guides and which is from deep within me. I just know that when I listen to my intuition things seem to work out in the end. When I don’t listen to my intuition things don’t always work out, or I will be tested in the same way or manner until I do listen to my intuition and then do something about it.
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.
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 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.
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.
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.
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.